The Book of Proverbs Paraphrased, Part 3 – Part 4
THE SECOND PART Of the BOOK of PROVERBS.
17. Bow down thine ear, and hear the words of the wiſe, and apply thine heart unto my knowledge.
17. And now let me exhort thee again (IV. 20. V. 1.) whoſoever thou art, that readeſt theſe things, to attend diligently; and conſider ſeriouſly all the counſels and precepts which wiſe and good men have delivered: and in particular, let me prevail for an affectionate application of thy mind, to the knowledge which I impart unto thee.
18. For it is a pleaſant thing if thou keep them within thee; they ſhall withall be fitted in thy lips.
18. For it will give thee moſt high ſatisfaction, if thou doſt ſo heartily entertain them, and thoroughly digeſt them, and faithfully preſerve them in mind: that thou art able withall to produce any of them, as there is occaſion, and aptly communicate them for other mens Inſtruction.
19. That thy truſt may be in the LORD, I have made known to thee this day, even to thee.
19. For what greater ſatisfaction can there be, than to have a good hope in God, and to be well aſſured of his gracious Providence over thee; which is the very end, for which I now declare theſe things to thee: that if thou haſt been negligent before, yet now at length, thou, even thou mayſt know, the way to happineſs; and ſhow it unto others.
20. Have not I written to thee excellent things in counſels and knowledge:
20. Think of it ſeriouſly, and deny if thou canſt, that I have taken more ways than one for thy information: and have ſet down moſt excellent Rules, and thoſe well conſider with great exactneſs and care, for thy conduct both in publick, and in a private ſtate of life. See Arg. [f]
21. That I might make thee know the certainty of the words of truth, that thou mighteſt anſwer the words of truth to them that ſend unto thee?
21. That thou mighteſt, not onelyonly have a certain, firm, and ſolid knowledge, of all thoſe truths that are neceſſary for thee, but be able alſo to give ſound advice to thoſe that ſend to conſult thee: and be fit to manage the moſt difficult affairs, to the ſatisfaction of them that employ thee in an Embaſſy.
22. Rob not the poor becauſe he is poor: neither oppreſs the afflicted in the gate.
22. And beſides thoſe Inſtructions already given, remember theſe that follow. Never abuſe thy power to the ſpoiling of him, that is in a mean condition, becauſe he is unable to reſiſt thee: but eſpecially do not undoe him there, where he hopes for relief, by denying him juſtice; much leſs by falſe accuſations, when he comes into the publick courts of judgment (2 Sam. XV. 2.) See Arg. [g]
23. For the LORD will plead their cauſe, and ſpoil the ſoul of thoſe that ſpoiled them.
23. For all cauſes ſhall be heard over again, by a higher Judge; even the Lord himſelf, who will doe them right: and force their ſpoilers to pay dearly for the wrong they have done them; for which nothing leſs than their life ſhall make ſatisfaction.
24. Make no friendſhip with an angry man: and with a furious man thou ſhalt not go:
24. And as there is nothing more neceſſary than a Friend, ſo a principal point of Wiſedom conſiſts in the choice of him; concerning which, obſerve this Rule among others: not to enter into any familiarity with a man prone to anger; and the more furious he is, be ſo much the more cautious, of being drawn along with him, into any company. See Arg. [h]
25. Leſt thou learn his ways, and get a ſnare to thy ſoul.
25. For it will be a very hard matter to preſerve thy ſelf, in good temper, when he is out of humour; but thy very kindneſs to him, will make thee feel the ſame commotion: nay, bring thy very life into great danger, by being engaged in all his quarrels.
26. Be not thou one of them that ſtrike hands, or of them that are ſureties for debts.
26. And do not keep company with thoſe, who are forward to paſs their word, and give ſecurity for the payment of other mens debts; leſt they draw thee into ſuch dangerous ingagements (VI. 1. XI. 15.) eſpecially when thou haſt no eſtate to anſwer the debt for which thou art bound. See Arg. [i]
27. If thou haſt nothing to pay, why ſhould he take away thy bed from under thee?
27. For it will highly incenſe the Creditor when he falls upon thee, to find thou art not ſo able a man, as thou madeſt a ſhow of to him: and ſo provoke him to pull away thy very bed from under thee, when thou art in it; and leave thee ſhamefully and wretchedly on the ground: For why ſhould any man have ſo little care of his own good, as thus to expoſe himſelf to ſuch miſerable ſtraits, for the ſake of another.
28. Remove not the ancient landmark, which thy fathers have ſet.
28. Be content with thy own eſtate, and do not ſeek to enlarge it by invading other mens poſſeſſions: eſpecially thoſe to which they have an unqueſtionable right, having enjoyed them by long preſcription, and by the conſent of thy forefathers, whoſe conſtitutions ought to be had in great veneration. See Arg. [k]
29. Seeſt thou a man diligent in his buſineſs? he ſhall ſtand before kings, he ſhall not ſtand before mean men.
29. Mark a man that is not raſh, but yet quick and dextrous in the diſpatch of any buſineſs he is charged withall: and thou mayſt foretell that he ſhall not long continue obſcure, in ſome private and mean family; but be taken notice of, and preferred to the ſervice of his Prince, in ſome publick Miniſtry.
CHAP. XXIII.
ARGUMENT.
[a] As the foregoing Chapter concludes with an obſervation, concerning the quality of a perſon, who is moſt likely to come to preferment; ſo this begins with a caution to him, when he is promoted to it. For the firſt verſe is (as Melancthon calls it) Aulica Admonitio, an Admonition to a Courtier; remembring him, that there is danger, even in the favour, eſpecially in the familiarity of Princes and great men. Whoſe kindneſs muſt be uſed, with much modeſty and circumſpection: eſpecially if they be ſo extraordinary kind, as to admit an inferiour to eat with them: when if a man uſe not great moderation, he loſes the guard he ought to have upon himſelf. For his head growing hot, his tongue may run, as we ſay, before his wit; his behaviour may be indecent, or too negligent, &c. and therefore Solomon adviſes ſuch a perſon to be very conſiderate at that time, above all others; and with earneſt attention to mind both who and what is before him: (for the Hebrew wards may refer to both, as I have explained it in the Paraphraſe) there being great danger of his ruin, if he give any offence, at ſuch a time; when the paſſions of the Prince or Ruler, are apt to be as diſordered, as his own. And therefore had need be watched, that he may know how to appeaſe them preſently; and ſo govern himſelf, as to receive no prejudice thereby.
[b] But eſpecially he muſt be ſure to have a command over his tongue (which Melancthon takes to be the meaning of putting a knife to his throat, v. 2.) that it take not too much liberty, and that he ſpeak nothing raſhly: which may undoe him, as it did Clitus; whom Alexander ſlew at a Feaſt, for contradicting him too freely. He cites many Admonitions out of the Poets, concerning this danger; concluding with that counſel which Aeſop gave Solon, when he was going to Croeſus; ſpeak to a King, foreign, either as little, or as ſweet, as is poſſible.
But this is too narrow a ſenſe of that phraſe, put a knife to thy throat; though it be a part of it. For it expreſſes the exceeding great caution, a man ſhould uſe at a Feaſt leſt he exceed his bounds in eating and drinking: wherein he ſhould be as carefull, as he is of cutting his throat; which many have in effect done by intemperance: whereby ſome have utterly deſtroyed their healths at laſt; and others faln into ſuch a liberty of ſpeech, as hath on a ſudden coſt them their lives. Be as affraid therefore, ſaith the Wiſe man, of running into exceſs (of which thou art in great danger at a great Table, if thou haſt a great ſtomach) as if the knife wherewith thou cutteſt thy meat, would certainly cut thy throat, if thou eateſt too much. In ſhort, he adviſes a man to affright himſelf from Intemperance; where is a great temptation to it.
There are thoſe indeed that take the firſt particle ve, in the beginning of the verſe, to ſignifie as much as otherwiſe; and the meaning to be, if thou doſt not curb thy appetite, but let looſe its reins to eat and drink, as much as it deſireth, it will expoſe thee to as certain danger, as if a knife were at thy throat: which though it be not ſo eaſie a conſtruction, I have not altogether neglected.
[c] After this follows an Admonition againſt Covetouſneſs, v. 4. where he neither forbids all labour, nor a provident care (which in other places he commends) but onelyonly repreſents how vain it is, to be over-ſolicitous; and to leave no thoughts, nor ſtrength for any thing elſe: for ſo the firſt word is, do not weary thy ſelf to be rich. And in the next part of the Sentence, he onelyonly bids us deſiſt from our own underſtanding; meaning thereby, either we ſhould not wholly truſt to that, though in the uſe of honeſt means; or that we ſhould not follow our own inventions, contrary to the divine direction. Some would have the meaning of the whole to be this; do not prefer the getting of riches, before the getting of wiſedom: taking the verſe as if it ran thus, labour not for riches ſo as to ceaſe from the proſecution of wiſedom: let not thy worldly cares hinder better things, and then there is no danger: which is an excellent ſenſe, if the words would bear it.
[d] The reaſon which Solomon adds v. 5. hath little or no difficulty in it; which is from the uncertainty, either of getting or of keeping Riches. Whoſe inconſtancy he ſets forth by the flight of an Eagle: which of all other birds is obſerved to fly ſwifteſt, and higheſt into heaven (as Solomon here ſpeaks) or into the clouds (as other Authours) that is, quite out of ſight. Whence it is that God ſaying, he carried the Iſraelites out of Egypt upon Eagles wings, XIX. Exod. 4. R. Solomon (upon XII. Exod. 37.) took a conceit that they went an hundred and twenty miles in one hour; for ſo far it was from Ramaſes to Succoth. Which though it be but an idle fancy, yet there was this foundation for it; that the Scripture expreſſes the ſwifteſt motion by that of Eagles. So Saul and Jonathan, who were ſtrong and excellent Racers, purſuing their Enemies with great ſpeed, are ſaid to have been ſwifter than Eagles, 2 Sam. I. 23. And ſuch were they who purſued Zedekiah and the people of Judah, when they fled out of Jeruſalem in hope to make an eſcape, IV. Lam. 19. I. Habakk. 8. compared with 2 King. XXV. 4, 5. And thus other Nations repreſent it, as Bochartus obſerves out of Cicero, who tells us out of Chryſippus; that when a Racer dreamt he was turned into an Eagle, an Interpreter told him; Viciſti, iſtâ enim ave volat nulla velocius.
[e] Next to Covetouſneſs he condemns Envy, as Melancthon and others underſtand, v. 6, &c. or rather ſuch covetouſneſs, as makes men ſordid: whence ariſes indeed that part of envy, which diſpoſes a man to grutch every thing to his neighbour, though he would be thought liberal: which I paſs by onelyonly with this note, of that good man; that a ſingular diligence ought to be uſed, in obſerving and finding out, the diſpoſitions and inclinations of others; that we may know whom to avoid, and whom to conſort withall. And (according as he underſtands the beginning of the next verſe, v. 7.) there is none worſe than the man now mentioned, who hath a Spectre or Satyr in his Soul; ſo he renders it, miſtaking Schaár for Saár: which are widely different. And this word Schaár, being uſed onelyonly here in this place, hath raiſed a great deal of difficulty, whence to derive it: which I ſhall not trouble the Reader withall; the ſenſe being well enough expreſſed in our Tranſlation, and in ſhort is this, He is not as he ſeems: His thoughts differ much from his words; and therefore do not believe what he ſaith, but mark the diſcovery he makes of his inward thoughts. Which are ſo ſordid, that he is deteſtable, as ſome render the phraſe, or ſtinkingly baſe.
[f] Of envy at the proſperous eſtate of wicked men, which makes others wiſh themſelves in their condition, though it be by imitating their wickedneſs, he ſpeaks afterwards, v. 17. From whence to the XXV. Chapter, moſt of the precepts are admonitions, proper for Parents to give their Children; that they may know what to eſchew: particularly Drunkenneſs and Whoredom (of which he ſpeaks in this Chapter) and ſuch company, as may intice them to be ſo lewdly wicked. And in order hereunto to implant in their minds a due eſteem of Wiſedom, as infinitely to be preferred before all earthly treaſures. This he inſerts in the middle, between the cautions againſt Drunkenneſs and Whoredom [g] v. 23. upon which the Lord Bacon hath paſſed this remark, that the Wiſe man judged it reaſonable, that Riches ſhould be employed to get Learning, and not Learning be applied to gather up Riches.
[h] "S. Chryſoſtom's obſervation concerning an Harlot (Hom. XIV. ad pop. Antioch.) moſt excellently explains v. 27, 28. that foreign, a Whore underſtands nothing of love or friendſhip but onelyonly of the art of inveigling. Her heart is never ſenſible of true affection; but is made up of wiles to deceive and entrap men unto their undoing. And if the danger do not appear ſhe is the more to be avoided foreign, &c. becauſe ſhe covers the deſtruction, and hides the death; and takes care it ſhall not preſently come into the ſight of him, whom ſhe inſnares into it."
[i] In the concluſion of the Chapter he reaſſumes his diſcourſe about drunkenneſs; and repreſents at large the diſmal effects of it, in ſo lively a manner, as may well deter any man that reads it ſeriouſly, from being too buſie with Wine. Which he ſaith, in concluſion, bites like a Serpent, and ſtings like a Baſilisk: (So Bochartus hath proved we ought to tranſlate the word Tziphoni, which we render Adder) whence it was, that Tatianus, the Encratites and Manichees, called Wine, the gall of the Dragon, and the venom of the old Serpent: and would not taſte a drop of it, no not in the holy Communion. Not conſidering, what lies open and obvious to every bodies eyes, that there is not hurt in the thing it ſelf (which is a ſingular divine benefit) but in our exceſs. Whereby innumerable diſeaſes are bred in the body, the reaſon for the preſent ſuffocated, and the moſt abſurd affections ſtirred up: which change men for the time into beaſts. Some into Lions as Bochartus gloſſes (L. III. C. X. P. 2.) witneſs Alexander, who killed his deareſt Friend in his cups, and Herod, who after a Feaſt condemned the great Servant of God John Baptiſt (whom he himſelf highly reverenced) to be beheaded: others into Dogs, as Nabal, who moſt rudely and churliſhly barkt at David, to whom he had great obligations, when he was in drink: Others into Hogs, wallowing in filthy pleaſures; as Lot who defiled himſelf with inceſt, when he was not himſelf: nay, it throws men down below the beaſts, who drink no more than needs, and never excite their thirſt by art, but onelyonly follow the direction of Nature. All which if any man conſider, he will eaſily allow of what Solomon ſays, that it bites like a Serpent, &c. that is, doth more miſchief than can be repaired. For the wound which the Baſilisk gives, is ſaid by Avicenna to be incurable; and the Writers of his Nation ſay, it doth hurt even by its looks and by its hiſſing, as that Authour before named relates Cap. IX. And ſo Solomon immediately repreſents the effects of drunkenneſs to be ſuch, that they make a man ſenſleſs, and perfectly ſtupid; and conſequently incorrigible, though he ſuffer never ſo ſadly by it, v. 34, 35. As if this poiſon, made a mortification in the whole man; for which there is no remedy.
1. WHEN thou ſitteſt to eat with a ruler, conſider diligently what is before thee.
1. WHen a Prince or a very great perſon, doth thee the honour to admit thee to his table; be not tranſported with ſuch vain joy, as to remit the ſeriouſneſs of thy mind: but remember thou art in danger, if thou haſt not thy wits about thee to direct thy behaviour; leſt thou touch any thing, which perhaps was reſerved onelyonly for the Prince's own eating, or demean thy ſelf undecently towards him, or towards any of the Gueſts, or Waiters at the Table. See Arg. [a]
2. And put a knife to thy throat, if thou be a man given to appetite.
2. Eſpecially leſt thou ſpeak too freely, which may hazard thy undoing: for the prevention of which keep thy mind as ſharp ſet as thine appetite; and affright thy ſelf from intemperance in language, as well as in eating: of which there is the greater danger, if thou haſt a greedy deſire of meat and drink. See Arg. [b]
3. Be not deſirous of his dainties: for they are deceitfull meat.
3. Moſt eſpecially when exquiſite delicacies are ſet before thee; which are ſo tempting, that it is a piece of wiſedom not to be too forward to accept of ſuch invitation; or being there to content thy ſelf with the plaineſt diſh: for it was not kindneſs, but deſign perhaps which called thee thither; or thou mayſt be eaſily inticed by ſuch dainties, to overeat thy ſelf.
4. Labour not to be rich: ceaſe from thine own wiſedom.
4. Do not trouble thy ſelf with reſtleſs and tireſome labours to get a great eſtate: be not too thoughtfull, nor let thy cares be endleſs, about ſuch matters; much leſs uſe any ill contrivances, which they may ſuggeſt to thee: no, nor depend ſo much upon thy own prudent management for the ſucceſs of thy honeſt undertakings, as upon God's bleſſing. See Arg. [c]
5. Wilt thou ſet thine eyes upon that which is not? for riches certainly make themſelves wings, they flee away as an eagle towards heaven.
5. Conſider, for the cure of this, how ridiculous it is, that thou ſhouldſt let thy mind be ſo intent upon Riches, and purſue them with ſuch haſte and earneſtneſs; which perhaps thou canſt never catch; or if thou doſt may be gone as faſt as they came; and by all thy care and pains never be recovered. See Arg. [d]
6. Eat thou not the bread of him that hath an evil eye, neither deſire thou his dainty meats.
6. Receive no obligations from a ſordid man: but though he invite thee to a Feaſt (which he may make perhaps ſometime for oſtentation ſake) let not the good chear tempt thee, to accept his invitation. See Argument [e]
7. For as he thinketh in his heart, ſo is he: Eat and drink, ſaith he to thee, but his heart is not with thee.
7. For even then, when he would be thought moſt free and generous, he is not able to diſſemble the baſeneſs of his mind: which expreſſes it ſelf in his very looks; whereby he ſhews that when he prays thee to feed heartily, he had rather thou wouldſt let it alone, and thinks thou eateſt and drinkeſt a great deal too much.
8. The morſel which thou haſt eaten, ſhalt thou vomit up, and loſe thy ſweet words.
8. Which will make thee ſo nauſeate all his dainties, as to be ready to bring up again every bit thou haſt eaten: and to repent of the commendations thou haſt beſtowed on his entertainment; or the thanks thou haſt returned to him for it; or the wholſome diſcourſe, thou haſt interſperſed at the Table: for it is all perfectly loſt upon him.
9. Speak not in the ears of a fool; for he will deſpiſe the wiſedom of thy words.
9. And indeed it is good advice, not to ſpeak of any ſerious thing to ſuch ſtupid fools: for be thy diſcourſe never ſo ingenious, prudent, or inſtructive, they will not onelyonly reap no profit by it; but deſpiſe and perhaps laugh at it.
10. Remove not the old land-mark; and enter not into the fields of the fatherleſs.
10. What was ſaid before (XXII. 28.) of not removing the ancient boundaries, underſtand with a peculiar reſpect to Fatherleſs Children: whoſe poſſeſſions be not tempted to invade, becauſe they are in their Infancy, and do not underſtand the wrong that is done them; or are utterly unable to defend or to right themſelves.
11. For their redeemer is mighty; he ſhall plead their cauſe with thee.
11. For, if their Guardians and Friends be careleſs of their concerns, or afraid to oppoſe thy proceedings, they have a Protectour who neither wants power nor courage to recover their right: and will undoubtedly aſſert it, and condemn thee to make them ample ſatisfaction. XXII. 23.
12. Apply thine heart unto inſtruction, and thine ears to the words of knowledge.
12. And do not think theſe to be ſlight admonitions, which need not much to be regarded: but apply thy mind with ſincere affection to ſuch inſtructions, and liſſen diligently to thoſe perſons whoſe diſcourſes tend to make thee underſtand thy duty.
13. Withhold not correction from the child: for if thou beateſt him with the rod, he ſhall not die.
13. Unto which Children ſometimes will not attend, and therefore remember what hath been often ſaid (XIII. 24. XIX. 18. XXII. 15.) and do not forbear to give correction to a Child, that is ſo ill diſpoſed: let not fooliſh pity make thee ſpare him; for it will doe him no hurt if he be ſoundly beaten; but rather be a means to ſave him from ſorer puniſhment, even from death it ſelf.
14. Thou ſhalt beat him with the rod, and ſhalt deliver his ſoul from hell.
14. Do not turn over this buſineſs to another, but doe it thy ſelf; which may ſave the publick Officers the labour: nay, by making his body ſmart for his faults, both body and ſoul may be delivered from utter deſtruction.
15. My ſon, if thine heart be wiſe, my heart ſhall rejoyce, even mine.
15. But mix the kindeſt exhortations and intreaties with this diſcipline, ſaying; My dear Child, if thou haſt any love for me, who was the Inſtrument of bringing thee into the world, be ſerious, and heartily in love with wiſedom and goodneſs: which will give me, me I ſay (not to mention now thy own happineſs) a joy incomparably greater than all other.
16. Yea, my reins ſhall rejoyce, when thy lips ſpeak right things.
16. A joy that may be better felt than expreſſed; diffuſing it ſelf all over me; and making my mind triumph, when I hear no ill words come out of thy mouth; but onelyonly diſcourſes of the right way to be happy.
17. Let not thine heart envy ſinners: but be thou in the fear of the LORD all the day long.
17. In which that thou mayſt always tread, be not offended at the proſperity of the wicked; much leſs vex and fret thy ſelf into an imitation of them: but maintain perpetually an awfull ſenſe of God in thy mind; which is the beſt preſervative againſt envy and all other ſins, if thou perſevereſt conſtantly in it. See Arg. [f]
18. For ſurely there is an end, and thine expectation ſhall not be out off.
18. Which there is great reaſon thou ſhouldſt; for be aſſured, though thou art afflicted for the preſent, the time will come when thou ſhalt not onelyonly be delivered, but rewarded for thy patience: expect it confidently, if the fear of the Lord make thee perſiſt in faithfull obedience to him: for it ſhall not be in the power of man to diſappoint thee of thy hope; but thou ſhalt certainly flouriſh, when thoſe wicked men ſhall hang down their heads and periſh.
19. Hear thou, my ſon, and be wiſe, and guide thine heart in the way.
19. And more particularly, my dear Child, be adviſed by me to ſtudy this piece of wiſedom; and to follow cloſely and heartily this direction which I commend to thee.
20. Be not amongſt wine-bibbers; amongſt riotous eaters of fleſh.
20. I know how greedy youth is of pleaſure; and in what danger to be corrupted by it: therefore avoid the ſociety of drunkards and gluttons; and take heed of all exceſs in eating and drinking.
21. For the drunkard and the glutton ſhall come to poverty: and drowſineſs ſhall clothe a man with rags.
21. For beſides that it is an enemy to wiſedom, it brings men to poverty; which is the common effect of revelling, feaſting and riotous living: for that is wont to be attended alſo with lazineſs, careleſneſs and neglect of all buſineſs; which neceſſarily reduces men to extreme beggery.
22. Hearken unto thy father that begat thee, and deſpiſe not thy mother when ſhe is old.
22. Be obedient to this counſel; which is given thee by thy Father, who loves thee, and hath had longer experience of the world than thou, and by bringing thee into it hath power to command thee: and do not ſlight (as the manner is) what thy Mother ſaith, becauſe ſhe is a woman, much leſs becauſe ſhe is grown old; which ought to make her advice the more regarded by thee.
23. Buy the truth, and ſell it not; alſo wiſedom, and inſtruction, and underſtanding.
23. Spare no coſt nor pains to acquire the knowledge of what is true and falſe, good and bad; and do not think there is any thing of equal price unto it: and therefore neglect not the ſtudy of it, though it were to get never ſo much money, or the higheſt honours; but prefer wiſedom and vertue, and the means that inſtruct thee how to attain it, and to make thee able to doe good to others, infinitely before them all. See Arg. [g]
24. The father of the righteous ſhall greatly rejoyce: and he that begetteth a wiſe child, ſhall have joy of him.
24. For there is no greater joy, a Parent can have, than to ſee his Son take vertuous courſes: which as it is the onelyonly wiſedom, ſo gives both Parents and Children, the higheſt pleaſure and ſatisfaction.
25. Thy father and thy mother ſhall be glad, and ſhe that bare thee ſhall rejoyce.
25. Let not thy Father and Mother then, want this ſingular pleaſure; but by thy well-doing fill the heart of her that bare thee with joy and triumph: who for all the pains and care ſhe hath had in thy birth and about thy education, deſires no other requital but onelyonly this.
26. My ſon, give me thine heart, and let thine eyes obſerve my ways.
26. And more eſpecially, my dear Child, let me prevail with thee alſo, to apply thy mind affectionately to this following inſtruction: and let thy thoughts be very intent and fixt upon it; that thou mayſt preſerve they ſelf in the practice of thoſe vertues to which I have directed thee.
27. For an whore is a deep ditch; and a ſtrange woman is a narrow pit.
27. Eſtrange thy ſelf from harlots, as much as they are eſtranged from God; for (as I have told thee before, XXII. 14.) thou art utterly undone, if thou falleſt in league with a whore; who will never be ſatisfied with all the money thou canſt give her: and yet, ſuch are her arts, notwithſtanding all the ſtraits and hardſhips thou ſhalt ſuffer by her, it will be a hard matter, when thou art once engaged, to get quit of her.
28. She alſo lieth in wait as for a prey, and increaſeth the tranſgreſſours among men.
28. She is not what ſhe appears; but, whatſoever love ſhe may pretend to thee, is no better than a high-way robber; who will watch all opportunities to make a prey of thee: and is of no other uſe in the world, which already is too bad, but to make it worſe; by increaſing the number of leud, diſloyal and faithleſs men. See Arg. [h]
29. Who hath wo? who hath ſorrow? who hath contentions? who hath babling? who hath wounds without cauſe? who hath redneſs of eyes?
29. And if thou intendeſt to avoid ſuch women, then (as I ſaid before v. 20.) avoid intemperance; the lamentable effects of which are ſo many, that it is a hard matter to enumerate them: For if thou conſidereſt, who they are that run themſelves into all manner of miſchiefs, that are never out of danger, but are ingaged, for inſtance, in quarrels, diſturbing the neighbourhood, by their noiſe and tumult, and fighting; and are wounded, not for the ſafety of their Country, but for frivolous cauſes; look deformedly, and ſpoil their very countenances;
30. They that tarry long at the wine, they that go to ſeek mixt wine.
30. Thou wilt find they are ſuch as are ſo in love with wine, that they neither willingly ſtir from it; nor content themſelves with the ordinary ſort: but make a diligent ſearch for the richeſt and moſt generous liquours.
31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth it ſelf aright.
31. Therefore do not believe thy ſenſes merely, but conſider the power and effects of wine: and when thou ſeeſt how bright it looks, and how it ſparkles in the glaſs; when it taſtes moſt gratefully, and goes down ſmoothly; let it not intice thee to exceſs.
32. At the laſt it biteth like a ſerpent, and ſtingeth like an adder.
32. But remember, that the pleaſure will be attended at laſt with intolerable pains; when it works like ſo much poiſon in thy veins; and caſts thee into diſeaſes as hard to cure, as the biting of a Serpent, or the ſtinging of a Baſilisk. See Arg. [i]
33. Thine eyes ſhall behold ſtrange women, and thine heart ſhall utter perverſe things.
33. Thy thoughts will not onelyonly grow confuſed, and all things appear to thee otherways than they are; but luſtfull, nay adulterous deſires will be ſtirred up, which thou canſt not rule: and thy mouth, being without a bridle, will break forth into unſeemly, nay filthy, ſcurrilous, or perhaps blaſphemous language; without reſpect to God or man.
34. Yea, thou ſhalt be as he that lieth down in the midſt of the ſea, or as he that lieth upon the top of a maſt.
34. And, which is worſt of all, thou wilt grow ſo perfectly ſenſleſs, that thy moſt important buſineſs will not onelyonly lie neglected; but thou wilt ſottiſhly run thy ſelf into the extremeſt hazards, without any apprehenſion of danger: being no more able to direct thy courſe, than a Pilot who ſnorts when a Ship is toſſed in the midſt of the Sea; or to take notice of the peril thou art in, than he that falls aſleep on the top of the Maſt, where he was ſet to keep the watch.
35. They have ſtricken me, ſhalt thou ſay, and I was not ſick; they have beaten me, and I felt it not: when ſhall I awake? I will ſeek it yet again.
35. And to compleat thy miſery, ſhouldſt thou be not onelyonly, mockt and abuſed, but beaten alſo, thou thy ſelf wilt confeſs afterward, that it made no impreſſion on thee: nay, ſhouldſt thou be moſt lamentably battered and bruiſed, thou wilt neither know who did it, nor at all regard it; but, as if no harm had befal'n thee, no ſooner open thy eyes, but ſtupidly ſeek an occaſion to be drunk, and beaten again.
CHAP. XXIV.
ARGUMENT.
[a] The proneneſs of good men, eſpecially while they are weak, and onelyonly in the beginnings of Goodneſs, to be dejected at the proſperity of the ungodly, and ſo to be tempted to imitate them, is the reaſon, that the admonition we meet withall in the firſt verſe is ſo often repeated. Which we find before III. 31. XXIII. 17. and comes again v. 18. of this Chapter.
[b] And, in like manner, for the incouragement of well-diſpoſed perſons, to depend on God's bleſſing, in the exerciſe of a vertuous prudence; for the getting, increaſing, and preſerving of an eſtate (v. 3, 4, 5.) he repeats another obſervation (v. 6, 7.) of the advantage which Wiſedom hath over mere ſtrength: which we had ſeveral times before, XI. 14. XV. 22. XX. 18.
[c] And then having ſhown that it is not Wiſedom to invent new ways of doing hurt (v. 8, 9,) he adviſes to diligence in the acquiring of true Wiſedom, while we are in a good condition: For elſe we ſhall not be able to ſupport our ſelves when Adverſity comes. So ſome underſtand v. 10. which we tranſlate otherways, and ſo do moſt Interpreters: and therefore I have expreſſed, the ſenſe of our tranſlation firſt; and onelyonly annexed the other to it. There is a third, which I have taken no notice of in my Paraphraſe, becauſe it doth not ſeem to me to be genuine; which is this, If adverſity deject thee, and break thy ſpirit; thou wilt be ſo much the more unable to get out of it. But it is an excellent obſervation, and therefore I thought good here to mention it: though the ſimpleſt ſenſe ſeems to be that which we follow, and in brief is this; Thou art not a man of courage, if thou canſt not bear adverſity with an equal mind.
[d] And there is a courage to be exerciſed in our charitable ſuccouring of others, as well as in our own diſtreſſes; which he commends in the following words, v. 11, 12. Where he preſſes with a great deal of warmth (as will appear to thoſe that underſtand the Hebrew language, and reade the laſt words with an interrogation) the neceſſity of giving our aſſiſtance for the reſcuing of innocent perſons (when their lives are in danger) either by counſelling them, or petitioning others on their behalf, or purchaſing their releaſe with money, or uſing our authority, or power (if we have any and can do it lawfully) for their deliverance. For this chiefly belongs to Magiſtrates, and thoſe that are in publick Office; who ought not to be over-awed by great men, from undertaking the protection and relief of thoſe who are unjuſtly oppreſſed. This I think Melancthon hath expreſſed, as well, or better than any I have met withall, in this manner: "God commands both the Magiſtrate and private men, not to murther the innocent, and likewiſe not to aſſiſt unjuſt cruelty. But quite contrary the Magiſtrate ought to be the Guardian of innocent mens lives; and private perſons in their places ought to oppoſe, without ſedition, unjuſt ſeverity, as much as they are able. There are many examples of this in the Scripture. Jonathan oppoſed his Father, and helpt to preſerve David; not onelyonly by the good teſtimony he gave of him, but by other good offices. Obadiah fed the Prophets, whom Jezabel deſigned to have killed. The Eunuch pulled up Jeremiah out of the dungeon; and the Egyptian Midwifes ſaved the Iſraelites children, as Rahab afterward did the ſpies. In the time of Diocleſian, a noble perſon in the city of Nicomedia in Bithynia, publickly tore down the Edict of the Emperour, for putting Chriſtians to death; that he might ſhow he deteſted that unjuſt cruelty. Examples to the contrary, are ſuch as that of Doeg, who in compliance with Saul's fury ſlew the innocent Prieſts: and many now, either openly or by their ſilence confirm the unjuſt ſeverity, which is exerciſed againſt our Churches. Let ſuch think of theſe words of Solomon, If thou forbear to deliver them."
[e] Who ſhows with what pleaſure ſuch Inſtructions ſhould be received, and how profitable, nay neceſſary, they are, by the example of Honey (v. 13, 14.) which was not onelyonly reckoned the ſweeteſt thing in thoſe Countries (as appears by many places of Scripture) but one of thoſe, which was moſt neceſſary, for humane life; as appears by the words of the Son of Sirach XXXIX. 41. For it was uſefull for food, for drink, for medicine, for preſerving of dead bodies; and was ſo natural to them, that it ſeems to have been the food of Infants, VII. Iſa. 15. Whence the ancient Chriſtians, were wont to give a little milk and honey to thoſe who were baptized; as perſons newly regenerate and born again: becauſe Honey as well as Milk, was the nutriment of little children in thoſe days and countries. How refreſhing it was, appears by the ſtory of Jonathan, 1 Sam. XIV. 17. and in what common uſe, by the example of our Saviour after his Reſurrection, XXIV. Luk. 41, 42. Which may all be applied to Wiſedom; from whence the mind derives the greateſt ſatisfaction: and therefore ought to be, as it were, our daily diet (without which we cannot ſubſiſt) from the beginning of our days, unto the end of them.
[f] For many gracious promiſes are made to it, which muſt not be ſo underſtood, he ſhows, as if no evil thing ſhould befall good men: but as Wiſedom teaches them to be content with a little (which ſeems to be denoted by the word we tranſlate habitation, v. 15.) ſo when they meet with any affliction, it inſtructs them not to deſpair of better days. So thoſe words are to be underſtood v. 16. Which are commonly not onelyonly in Sermons, but in Books alſo applied to falling into ſin: And that men may the more ſecurely indulge themſelves in their ſins, and yet think themſelves good men, they have very cunningly added ſomething to them. For they are commonly cited thus, A juſt man falleth ſeven times a day. Which laſt words [a day, or in a day] are not in any tranſlation of the Bible (much leſs in the Original) but onelyonly ſome corrupt Editions of the Vulgar Latin: which againſt the plain ſcope of the Context, and the meaning of the words, ſeems to underſtand this place of falling into ſin. When the word fall never ſignifies ſo; but always trouble and calamity: as abundance of learned men have long ago obſerved; particularly Tarnovius; and ſince him, Amama, and Grotius. Nor needs there any other proof of it, than thoſe places (which are many) wherein falling and riſing again being oppoſed; both of them have reſpect to calamities: and the former ſignifies, being plunged into them, and the other, getting out of them. And ſo, in the Latin tongue adverſities, are called caſus, falls, as every body knows.
And therefore we muſt make uſe of other places, for the confuting the fancy of perfection in this life; and for the comfort of thoſe, who are caſt down by their lapſes into ſin: And take heed of reading the holy Scriptures ſo careleſly, as to turn our Medicine into poyſon: which is the fault of thoſe, who from ſuch miſtakes, give way to their evil affections; and let them carry them into ſin.
[g] Againſt this there follows a ſevere caution, in the Wiſe man, who would not have us ſo much as indulge our ſelves in that pleaſure, we are apt to take, in ſeeing our Enemies fall into ſuch troubles, as they have given us v. 17. And to this he annexes another which cannot be too often repeated (v. 19.) againſt fretting at the proſperity of thoſe who doe ill: which he often prohibits; but doth it now in the words of his Father David, XXXVII. Pſal. 1. whoſe authority was juſtly held very great in that Church: and who had made many obſervations, from his own experience, of the ſhortneſs of their felicity; and the ſudden changes, with which they were often ſurpriſed and aſtoniſhed.
[h] An inſtance he gives of this in the next precept (v. 21, 22.) which, ſaith Melancthon (ſo carefull were the Reformers to prevent all Sedition and Rebellion) is to be reckoned among the principal ſentences, that are to be obſerved in this Book: commanding obedience, and directing the order of it. "For firſt he commands us to obey God; and then the King: whoſe office it is to ſee the Laws of God obſerved by his Subjects; and to make ſuch Laws as are not repugnant to God's Laws; and to puniſh the contumacious; and to pronounce all ſentences according to the Laws, &c. And in dubious caſes, their decrees ought to prevail; not onelyonly becauſe there is a probable reaſon on their ſide, but becauſe of the Authority given from above unto Magiſtrates: whom God would have us in civil affairs, though dubious before, to obey. And becauſe God gives us ſometimes more mild and gentle, ſometimes leſs kind. He would have us alſo to bear onera duriora, if they be tollerable, and obedience be not a ſin. For he threatens here a ſevere vengeance to thoſe that are ſeditious: ſo he tranſlates the word Schonim; which the Chaldee tranſlates fools (changelings in our language) for they are no better, who invert and change this order (as ſome underſtand the word) either by advancing the will of the Prince above all Law, without any regard to what God himſelf hath enacted; or by pretending Religion and the fear of the Lord, for rebellion againſt the King, who ordains nothing againſt God's Law."
[i] But there is no neceſſity of gloſſing upon that word (which we render given to change) for though it be diverſly tranſlated, the ſenſe is ſtill the ſame. And ſome of the varieties that are of opinions, about the ſenſe of the latter part of the 22 verſe, I have expreſſed in the Paraphraſe, and made them agree well enough. Lud de Dieu is alone by himſelf (as far as I can find) who would have that word we render both of them, to ſignifie their years: and the meaning to be; who knows how ſoon their life may be at a miſerable end?
Among the following ſentences, which are rules alſo of Wiſedom, there is no difficulty; but a little in v. 26. and 28. Where I have indeavoured to comprehend ſeveral expoſitions; and connext them together in my Paraphraſe: but think not fit to enlarge this Preface any further, by giving a particular account of them.
1. BE not thou envious againſt evil men, neither deſire to be with them.
1. LET it not vex thee into impatience and indignation, to ſee men thrive who are bent upon nothing but wickedneſs; much leſs move thee to think them happy men, and to wiſh thy ſelf among them: but avoid their company, and much more their courſe of life. See Arg. [a]
2. For their heart ſtudieth deſtruction, and their lips talk of miſchief.
2. For who would grow rich and great by the miſery of others? and ſuch mens thoughts are always contriving how to ruin thoſe that ſtand in the way of their wicked deſigns: and their tongues are employed in lies, calumnies, falſe accuſations, and all manner of forgeries; not onelyonly to give trouble and vexation unto their neighbours, but to undoe them.
3. Through wiſdom is an houſe builded, and by underſtanding it is eſtabliſhed:
3. An eſtate may be gotten, and a family raiſed by ſuch wiſe and pious means, as I have recommended in this Book: and there need no other arts but vertue and prudent management, to ſettle and continue it.
4. And by knowledg ſhall the chambers be filled with all precious and pleaſant riches.
4. For as true learning and knowledge is the beſt furniture of the mind; ſo it is beſt able to furniſh every room in the houſe; not onelyonly with all things neceſſary, but with what may ſerve for ornament and for the pleaſure of life.
5. A wiſe man is ſtrong, yea, a man of knowledge increaſeth ſtrength.
5. Wiſedom alſo is able to ſupply the defect of bodily ſtrength, for a man's defence againſt unjuſt invaders of his poſſeſſions: or if he have outward ſtrength and power, his skill and dexterity will add ſuch force unto it, as will make it more effectual.
6. For by wiſe counſel thou ſhalt make thy war: and in multitude of counſellers there is ſafety.
6. For experience tells us, that victory doth not depend ſo much, upon mighty armies; as upon exact conduct, good diſcipline and ſubtill contrivance: and the ſafety of a Nation doth not lie merely in the multitude of the people; but in the number of wiſe men, to direct and govern all affairs, (XI. 14.) See Arg. [b]
7. Wiſedom is too high for a fool: he openeth not his mouth in the gate.
7. Who are the more valuable, becauſe it is no eaſie thing to be an accompliſhed perſon in all the parts of wiſedom; which are above the reach of vain, raſh and heady men: who are not admitted either to judge, or to adviſe in the common Council of the City; where wiſe men are not afraid, nor aſhamed to ſpeak, and that with great authority.
8. He that deviſeth to do evil, ſhall be called a miſchievous perſon.
8. He that deviſeth new ways and arts of cheating, or doing miſchief unto others, is one of the worſt of men; and ſhall be branded with the odious name of An inventour of evil things (I. Rom. 30.)
9. The thought of fooliſhneſs is ſin: and the ſcorner is an abomination to men.
9. To contrive any thing that is hurtfull unto others, though out of raſhneſs and folly, is a ſin: but he that makes a jeſt of it when it is done, and laughs at thoſe who tell him it is a ſin; is ſuch a peſtilent wretch, that he is, or ought to be, extremely abhorred of all mankind.
10. If thou faint in the day of adverſity, thy ſtrength is ſmall.
10. To deſpond and deſiſt from any good deſign, much more to deſpair of deliverance, when thou falleſt into any diſtreſs, is an argument of great weakneſs and feebleneſs of mind: and yet, if thou art remiſs in the ſtudy of Wiſedom in a proſperous condition, thy ſpirit will be apt to ſink, and be dejected in a worſe. See Arg. [c]
11. If thou forbear to deliver them that are drawn unto death, and thoſe that are ready to be ſlain:
11. Uſe thy beſt indeavours to deliver innocent perſons, who by falſe accuſations, or other ways, are dragged to execution; or are in preſent danger of loſing their life: and do not think, thou canſt with a ſafe conſcience withdraw thy ſelf, from ſuccouring them in that diſtreſs.
12. If thou ſayeſt, Behold, we knew it not: doth not he that pondereth the heart conſider it? and he that keepeth thy ſould, doth not he know it? and ſhall not he render to every man according to his works?
12. I know the common excuſe which men are apt to make in this caſe; proteſting that they did not underſtand their innocence, or how to ſave them: but doſt thou think ſuch things will paſs with God, though they do with men? Canſt thou deceive Him with falſe pretences? Him, that ſearcheth into the ſecrets of all mens hearts? Him, that obſerveth every, the very leaſt, motion of thy Soul? by whoſe … Providence, which ſerves all men in their kind, thou thy ſelf ſhalt be deſerted, as thou haſt deſerted others. See Arg [d]
13. My ſon, eat thou hony, becauſe it is good; and the hony-comb, which is ſweet to thy taſte:
13. Do not ſlight, much leſs nauſeate ſuch precepts as theſe, my dear Child: but as honey is moſt acceptable to thy palate, both for its wholeſomeneſs, and for its pleaſure; eſpecially that pure part of it, which drops of it ſelf immediately from the honey-comb; See Arg. [e]
14. So ſhall the knowledge of wiſedom be unto thy ſoul: when thou haſt found it, then there ſhall be a reward, and thy expectation ſhall not be cut off.
14. So let that knowledge be to thy mind, which tends to make thee wiſe and vertuous: for as nothing is more neceſſary for thee, nothing more delightfull; ſo, if it be ſeriouſly ſtudied and thoroughly digeſted, it will abundantly reward thy pains, with proſperous ſucceſs in all thy undertakings; and never put thee in hope of any thing, which ſhall not anſwer thy expectation.
15. Lay not wait, O wicked man, againſt the dwelling of the righteous: ſpoil not his reſting-place.
15. It is poſſible indeed that a good man's condition may be very mean, nay afflicted ſometime in this world: but let not that tempt the wicked ſubtilly to contrive to ruin, much leſs by open violence to diſturb his innocent repoſe; nay, caſt him out of his ſmall habitation, with which he is contented:
16. For a juſt man falleth ſeven times, and riſeth up again: but the wicked ſhall fall into miſchief.
16. For though a good man ſhould meet with ſo many troubles, that thou imagineſt he cannot fail to periſh in them: he ſhall overcome them all, and flouriſh again; when the wicked ſhall ſink under the calamity that befalls them, and never be able to recover out of it. See Arg. [f]
17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he ſtumbleth:
17. It is a great piece of wiſedom and vertue alſo, to pity others in their trouble, and not to ſhew any ſign of joy and mirth, when thou ſeeſt any man, though he be thy enemy, in a calamitous condition: no, not ſo much as (upon thy own account) to take any inward pleaſure in his downfall.
18. Leſt the LORD ſee it, and it diſpleaſe him, and he turn away his wrath from him.
18. For though no body ſees it, God doth; and ſuch inhumane affections are ſo diſpleaſing to Him, that they may provoke Him to tranſlate the calamity from thy enemy unto thee: and thereby damp thy ſinfull joy with a double ſorrow; firſt to ſee him delivered from his trouble, and then to find thy ſelf involved in it.
19. Fret not thy ſelf becauſe of evil men, neither be thou envious at the wicked.
19. Let not thy anger kindle (or if it do, quench it preſently, that it may not tempt thee to impatience) when thou ſeeſt naughty men thrive and proſper: and do not imagin them to be happy men, and thereby be provoked to follow them, in their impious courſes. See Arg. [g]
20. For there ſhall be no reward to the evil man, the candle of the wicked ſhall be put out.
20. For though a wicked man may live bravely for a time, yet it ſhall end quite otherways than he expected: and his ſplendour (ſuch as it is) if not in his own days, yet in his poſterity, be utterly extinguiſhed.
21. My ſon, fear thou the LORD, and the king: and meddle not with them that are given to change.
21. Take care therefore, my dear Child, that thy Religion (which teaches thee in the firſt place to worſhip, reverence, and obey the great Lord and Governour of all the world) make thee humbly obedient to the King, as God's Vicegerent here on earth: and have nothing to doe with thoſe, whoſe diſcontent with the preſent ſtate of things, or their love of novelty, makes them affect a change of Government; and depart from their duty both to God and man. See Arg. [h]
22. For their calamity ſhall riſe ſuddenly, and who knoweth the ruine of them both?
22. For an unexpected and dreadfull calamity ſhall unavoidably and violently ſeiſe on them: but when, and how either God or the King will puniſh them none can tell; or what terrible vengeance they will take, both upon thoſe that move rebellion, and thoſe that aſſociate with them. See Arg. [i]
23. Theſe things alſo belong to the wiſe. It is not good to have reſpect of perſons in judgment.
23. Theſe things alſo that follow, belong to the wiſe and vertuous conduct of thy life. It is a very evil thing, if thou art a Judge, to conſider the quality of the perſon (either his greatneſs, or his relation, or the friendſhip thou haſt with him, &c.) and not the merits of the cauſe, that is brought before thee.
24. He that ſaith unto the wicked, Thou art righteous; him ſhall the people curſe, nations ſhall abhor him.
24. And whoever he be, that contrary to the plain evidence which is given in againſt the wicked, ſhall pronounce him innocent, and make a bad cauſe to be good; the whole Country ſhall curſe him, and wiſh the Divine vengeance may overtake him: nay, other Nations, who hear of his unjuſt proceedings, ſhall have him in great deteſtation.
25. But to them that rebuke him ſhall be delight, and a good bleſſing ſhall come upon them.
25. But they that give a check to vice and wickedneſs, by puniſhing evil doers according to their deſerts, ſhall not onelyonly have inward ſatisfaction in their own mind; but increaſe of joy, by hearing others ſpeak well of them: nay, God himſelf, the fountain of all good, ſhall plentifully beſtow his bleſſings upon them.
26. Every man ſhall kiſs his lips that giveth a right anſwer.
26. It is not onelyonly juſtice but kindneſs, to paſs a righteous Sentence, without fear or favour; and upon all occaſions to ſpeak appoſitely and conſonant to truth: and as ſuch perſons give others a ſingular pleaſure, ſo they ſhall be beloved moſt dearly, and honoured by all.
27. Prepare thy work without, and make it fit for thy ſelf in the field; and afterwards build thine houſe.
27. Doe every thing in order: and firſt mind thoſe things which are moſt neceſſary; contenting thy ſelf with a little hutt in the field, till thou haſt gotten an eſtate, by a carefull improvement of thy paſturage and of thy tillage: and then it will be timely enough to build thee an houſe, and to bring a wife into it.
28. Be not a witneſs againſt thy neighbour without cauſe: and deceive not with thy lips.
28. Do not teſtifie any thing againſt thy neighbour raſhly, much leſs when thou haſt no ground at all for thy accuſation; nor ſeduce any body into a falſe opinion of him, by crafty inſinuation; much leſs ſuborn them ſecretly by promiſes of rewards, to ſay that which is not true of him; when outwardly thou carrieſt thy ſelf fair to him, and pretendeſt to be his Friend.
29. Say not, I will do ſo to him as he hath done to me: I will render to the man according to his work.
29. Suppoſe he hath been injurious in that kind to thee heretofore, and thou haſt now an opportunity to be revenged; let not that tempt thee to reſolve with thy ſelf to doe to him, as he hath done to thee: taking upon thee that, which God hath declared belongs to Himſelf alone (XXXII. Deut. 35.) to recompence unto him, according to his deſervings.
30. I went by the field of the ſlothfull, and by the vineyard of the man void of underſtanding:
30. And, to that which I have juſt now ſaid (v. 27.) concerning diligence, I will add this obſervation; which I my ſelf made, as I took a view of the ſtate of my Subjects: among whom I found one ſo lazy and void of conſideration; that though he had good land in the field, and a fruitfull vineyard;
31. And lo, it was all grown over with thorns, and nettles had covered the face thereof, and the ſtonewall thereof was broken down.
31. Yet, ſuch was his wretched ſloth, inſtead of corn I was ſurpriſed with the ſight of thorns and thiſtles, which had overrun his whole field; nor was there any thing but nettles to be ſeen in his vineyard: or if there had been any fruit in either, it would have been loſt for want of a fence; which was faln down, and laid all open to the beaſts of prey.
32. Then I ſaw, and conſidered it well: I looked upon it, and received inſtruction.
32. Which rufull ſpectacle ſo deeply affected my heart, and brought ſo many thoughts into my mind; that I learnt, by beholding thoſe miſerable effects of idleneſs, to cure that vice in my ſelf, and to correct it in others.
33. Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep:
33. And I cannot doe it better, than in thoſe words before uſed (VI. 10, 11.) If thou wilt not rouſe up thy ſelf, O ſluggard, but, rolling thy ſelf on thy bed, ridiculouſly deſire thy pains may be ſpared, and that thou mayſt ſtill be ſuffered without any diſturbance to enjoy a little more ſleep, and to lay aſide all care of thy buſineſs, when thou haſt loytered too long already;
34. So ſhall thy poverty come, as one that travelleth; and thy want as an armed man.
34. Then poverty ſhall come ſwiftly (though in ſilent and unobſerved paces) upon thee; and, before thou art aware, leave thee as naked, as if thou wert ſtript by a high-way man: nay, the moſt extreme want and beggary ſhall unavoidably ſeiſe on thee, like an armed man, againſt whom thou canſt make no reſiſtance.
The End of the Second Part of the Book of PROVERBS.