The Book of Proverbs Paraphrased, Part 4 · Chapter 25
CHAP. XXV.
ARGUMENT.
[a] Here begins the THIRD PART of the Book of Proverbs; which are a Collection made by ſome belonging to Hezekiah: and acknowledged here (in the entrance of the Book) as well as the former, to be Solomon's. Who ſpake a great many Proverbs (we reade 1 King. IV. 32.) which no doubt were preſerved by his Succeſſours in a Book; if he did not ſet them down there himſelf. Out of which Volume, ſome good men had ſelected ſuch as they thought moſt uſefull for the people: and beſides thoſe in the foregoing Chapters, which had been compiled, either in his own days, or ſoon after; theſe alſo which follow, were thought good to be added in the days of Hezekiah. Who reſtoring the ſervice of God in the Temple to its purity and ſplendour (2 Chron. XXIX. 3, &c. XXX. 1, &c. XXXI. 2, 3, &c.) took care in all likelyhood for the better inſtruction of the people in piety, to revive the Schools of the Prophets alſo: and to preſs them (as he had done the Prieſts) to doe their duty faithfully; in teaching the Laws of God, and informing the people in all things that might be profitable for them.
Out of which Schools ſome were choſen, it is probable, to attend the King himſelf; who are called his men or ſervants: who out of their great zeal to promote uſefull learning, culled out more Proverbs from among that great heap of three thouſand (which would have been too great a bulk to have been all publiſhed, and perhaps all of them not concerning manners, or good government) and ſuch eſpecially as they ſaw would doe good to the Prince as well as to the people: of which nature are thoſe that are put into this Collection; many of which belong to the right adminiſtration of the publick affairs. I am not able to produce expreſs authority for all this; but I think it may be fairly conjectured from thoſe words, 2 Chron. XXXI. ult. where we reade of the pains Hezekiah took, about the Law, and about the Commandments; as well as about the ſervice of the houſe of God.
But who the perſons were, that he employed in tranſcribing theſe Proverbs out of the ancient Records, is more obſcure. Some of the Hebrews ſay, Shebna the Scribe, and his Officers or Clerks that were under the principal Secretary. Others add Eliakim and Joah (who are joyned together with him in 2 King. XVIII. 26, 37.) Others fancy them to have been Eſaiah (a perſon of great quality, near of kin to the King, and very familiar with him) together with Hoſeah and Micah; who all lived in the days of Hezekiah, and might poſſibly undertake this excellent Work. In which they inſert ſome things, which are to be found, in the foregoing parts of this Book, in words but little different, as v. 24. of this Chapter, and Ch. XXVI. 13, 15, 22. and other places; of which I cannot ſtay here to give an account.
[b] They begin the Book with a Sentence, which the Lord Bacon applies to all the learning and wiſedom of Solomon. "In which, ſaith he, Solomon challenges nothing to himſelf, but onelyonly the honour of the inquiſition, and invention of Truth: which it is the glory of God to conceal, and the glory of a King to find out. As if the Divine Majeſty took delight to hide his works, to the end to have them found out; and as if Kings could not attain a greater honour (or pleaſure or recreation either) than to employ themſelves in that buſineſs: conſidering the great command they have of wits, and means; whereby the inveſtigation of all things may be effected." Thus he L. VI. of the Advanc. of Learn. Ch. 6.
Which is a very ingenious gloſs; if we refer both parts of the Sentence to one and the ſame matter: tacitely admoniſhing Hezekiah, and in him all ſucceeding Kings, not to ſpend their time in any thing ſo much; as in ſearching after truth; and indeavouring to underſtand not onelyonly the ſecrets of Government, but of the Laws of God, and of all his Works: that they may not be impoſed upon by falſe colours and deceitfull gloſſes; which cunning wits are apt to put upon cauſes that are brought before them; nay, upon the Book of God it ſelf.
But if the words be well examined, they will be found to ſpeak rather of different matters; which God conceals, and into which Kings penetrate. By which ſome underſtand one thing, and ſome another: but taking the word Elohim to relate to God's Government of the World; that which I have ſaid in the Paraphraſe, ſeems to me neareſt to the buſineſs. And Janſenius his expoſition is not forced; who diſcourſes to this purpoſe. It is part of God's glory that he need ſearch into nothing; becauſe He perfectly knows all things: and yet need not declare that He takes notice of every thing (becauſe he can doe it when he pleaſes) but rather ſeem to diſſemble his knowledge; in which he wonderfully declares his patience and long ſuffering towards us. But Kings on Earth muſt not herein imitate Him; for it is their honour to ſearch diligently and enquire into the ſtate of their Kingdom; and to correct preſently what they find amiſs; leſt it be out of their power, when it is ſtrengthened by long cuſtom and numerous offenders. But eſpecially in difficult and intricate buſineſſes, covered with darkneſs and obſcurity, perplexed with many windings and turnings, and with crafty and ſubtil conveyances; there to ſpy light, and by wiſedom and diligence to rip up a foul matter, and ſearching the cauſe to the bottom to make a diſcovery of all, is a thing moſt worthy of a King, and tends highly to his honour. In ſhort, as it makes for the glory of God, that he need enquire into nothing; but, when he knows all things, yet conceals that knowledge: ſo, on the contrary ſide, it makes for the glory of Kings, that when they are forced to confeſs, that they are ignorant, as well as other men, of many things; they make ſuch diligent enquiry, that they diſcover and detect thoſe things, which others have intangled, and would have buried in darkneſs.
To ſome ſuch purpoſe, all Interpreters expound theſe words, ſave one: who refers both part of the Sentence to Kings (underſtanding by Elohim, Gods, Judges and Princes) in this ſenſe; wiſe Kings preſerve the reverence which is due to their perſons and place, by concealing carefully their own intentions and counſels; and by finding out the deſigns of other men. Thus Maldonate; which I mention, becauſe it is a great truth, though not the ſenſe of the words; but rather the meaning of the following verſe, v. 2.
[c] Which concerns Kings alſo, as ſome of thoſe that come after likewiſe do (which would incline one to think this Part of the Book of Proverbs, was particularly collected for the uſe of Hezekiah) and hath received this gloſs from the ſame great man I named before, the Lord Bacon: who gives this as one of the chief reaſons, why the hearts of Kings are inſcrutable, becauſe, "they being at the very top of humane deſires, have not, for the moſt part, any particular ends propoſed to themſelves (none at leaſt to which they vehemently and conſtantly aſpire) by the ſite and diſtance of which ends, we may be directed to take the meaſure and ſcale of the reſt of their actions: whereas there is no private perſon, who is not altogether like a Traveller, that goes intently aiming at ſome certain terms of his journey, where he may ſtay and reſt: from whence one may probably conjecture, what he will doe, or not doe. For if any thing conduce to the end at which he aims, it is likely he will doe it; but if it croſs his deſign, he will not. Therefore he paſſes this judicious obſervation, upon the whole: that Princes are beſt interpreted by their natures, and private perſons by their ends." Adv. of Learn. B. VIII. Ch. 2.
But from hence alſo he obſerves (in his firſt Book) that it is beſt not to be too inquiſitive to penetrate into the hearts of Kings: ſince we are ſo ignorant of the things we ſee with our eyes every day: which the cuſtom of the Levant aims at, that makes it an heinous offence to gaze and fix their eyes upon Princes: which is barbarous in the outward ceremony, but good in the moral: For it becomes not Subjects to pry too far into their Princes counſels. But it may as well check the ambition, as the curioſity of private perſons; becauſe they can hardly be ſure of that favour, which they may imagin their Prince hath for them: there being ſuch depths in their inclinations and affections as they cannot ſound.
But in the next verſes Princes are admoniſhed that there is no policy like true Vertue, to ſupport their Thrones: and that in order to it they ſhould not keep ſo much as one ill man about them: who oft-times corrupts the whole Court, and diſturbs the whole Kingdom.
[d] And in the next verſe he admoniſhes Subjects, not to be vainly ambitious; nor bold and forward to thruſt themſelves into Offices, or into a rank that doth not belong to them: but to be modeſt, eſpecially in the Prince's preſence; and (according to our Saviour's rule) to be invited to honour, rather than greedily ſeek it. And withall he ſecretly commends to Kings, the care of keeping up their ſtate and dignity: not ſuffering every body to intrude into their preſence, but giving a check to proud, bold and ſawcy perſons.
Then follow private inſtructions, not to be too forward to go to Law; and when we do, to manage Suits fairly, without aſperſing thoſe with whom we contend; and without breaking the Laws of Friendſhip: which require us, not to diſcover the ſecrets wherewith another hath intruſted us, ver. 9, 10.
[e] In the eleventh verſe I have followed Maimonides his interpretation of the word Maskijoth; in his Preface to his More Nevochim. And it being doubtfull, whether by apples of gold, he mean, apples that look like gold, or apples made of gold; I have expreſſed both.
[f] But I muſt not give a particular account of every verſe; and therefore I ſhall onelyonly add, that I have taken the meaning of the 16. and 17. verſes to be, that moderation is good in all things, eſpecially in thoſe that pleaſe us: As honey doth; which was ſo plentifull in thoſe Countries (as it is in many other) that it was ordinarily found in the woods, and holes of rocks, &c. as may be ſeen in Bochart. L. IV. C. 12. P. 11. De Sac. Animal.
[g] In the 20th verſe I have followed Melancthon in what he obſerves out of Pliny concerning nitre (whoſe nature is not now well known) that it is exaſperated by vinegar or lime. But in the latter end of the verſe, I have kept to our Tranſlation, which by leb ra underſtands an heart ill affected by grief or ſorrow: which he takes literally for an evil or wicked heart. And makes this the meaning (which ſome others have followed) that pertinacious ſinners, are made more furious by admonitions.
In all ancient Tranſlations there follows after this verſe, this Sentence. As a moth in a garment or a worm in wood; ſo is heavineſs in the heart of man. But S. Hierom, in the latter end of his Commentaries upon Eſaiah, tells us that it was ſub obelo in Origen's Works, where he noted all ſuperfluous additions, with that mark.
[h] I muſt not omit neither, that the 23d verſe, will admit of a quite contrary ſenſe, to that in our Tranſlation; and is by ſome rendred thus; As the north wind begetteth rain (for ſo it doth in ſome Climates) ſo a backbiting tongue raiſeth up anger and indignation (which appear in the countenance, both of him that believes the calumny, and of him that is calumniated; when be knows how he is abuſed.)
[i] There is no great difficulty in v. 26. But Interpreters are divided about this, whether he ſpeak of a juſt man's falling into ſin; or into ſome calamity. Melancthon underſtands the latter, and makes this the ſenſe, that even wiſe mens minds are extremely troubled, when they ſee the wicked prevail againſt the vertuous: of which he gives a great many examples. But I have taken in both; and have referred it alſo to all manner of ſufferings, and not reſtrained it to publick injuſtice, as the Lord Bacon doth; who hath this excellent obſervation upon the place (Book VIII. Ch. 2. Parab. 25.) This Parable teaches us, that States and Republicks muſt above all things beware of an unjuſt and infamous Sentence, in any cauſe of great importance; eſpecially where the innocent is not abſolved, but he that is not guilty condemned. For injuries ravaging among private perſons do indeed trouble and pollute the ſtreams of Juſtice, yet onelyonly as in the ſmaller rivulets: but ſuch unjuſt judgments, as I mentioned, from which examples are derived, infect and diſtain the very fountain of Juſtice. For when the Courts of Juſtice ſide with Injuſtice, the ſtate of things is turned, as into a publick Robbery; & Homo homini fit lupus, and one Man preys upon another.
[k] With this verſe, de Dieu connects the next v. 27. and gives the eaſieſt account that I find any where, of the Hebrew Text: onelyonly tranſlating that particle, but; which we tranſlate ſo; as it is often taken in the Scripture. And his ſenſe is this; "Though the juſt may be trampled under foot for a while by the wicked, yet their glory ſhall not periſh: but remain ſo freſh and ſweet, that it ſhall be a glorious thing to enquire into their glorious actions." So he would have the verſe tranſlated thus, to eat much honey indeed is not good; but to ſearch out their glory (viz. of juſt men) is glory. And if we take the verſe by it ſelf, then the ſenſe may be this, as the Belgick Interpreters tranſlate it (of whom, he, if I miſtake not, was one) to eat much honey is not good: but to ſearch into excellent things is a great commendation; and we cannot therein eaſily offend by exceſs: which is quite contrary to the Vulgar Latin, whoſe ſenſe and meaning (though not the words) may be defended, even without repeating the word not, as we do in our Tranſlation: in this manner. As honey, though pleaſant to the taſte, oppreſſes the ſtomach, if it be immoderately uſed: ſo upon a curious ſearch into things ſublime and glorious (though they be moſt ſweet and deſirable to our underſtanding) we ſhall find our ſelves overwhelmed with a greater glory than we can bear. And ſo the latter part of the verſe, ſhould word for word be thus tranſlated: The ſearch of their glory (viz. of things as ſweet as honey, but tranſcending our knowledge) is glory: viz. too bright for our weak minds.
[l] The laſt verſe, which in the Hebrew belongs to all men, whoſe paſſions are unruly, is by the Vulgar reſtrained to him, that cannot command his tongue: which is part of the ſenſe. For as men may go out of a City without Walls when they will; ſo every thing is blurted out by him, even the greateſt ſecrets; and by too much liberty he diſobliges others and undoes himſelf.
1. THeſe are alſo proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
1. BEſides the foregoing leſſons ſententiouſly delivered by Solomon; theſe alſo were collected out of his Works, by ſome of the Servants of that good King Hezekiah: who ſetting himſelf with all his heart to reform the people of Judah; among other things wherein God bleſſed his endeavours (2 Chr. XXXI. 21.) cauſed theſe Proverbs to be tranſcribed, out of the ancient records, for their fuller inſtruction. See Arg. [a]
2. It is the glory of God to conceal a thing: but the honour of kings is to ſearch out a matter.
2. The Almighty Creatour and Sovereign of the world declares his ſupereminent Majeſty, Authority and Wiſedom (which cannot be ignorant of any thing) and procures to himſelf the greateſt veneration, by concealing the reaſons of his decrees, and of his judgments: But earthly Princes, whoſe knowledge is very imperfect, doe themſelves the greateſt honour, when they decree and judge nothing but after the ſtricteſt ſearch and examination; and give the cleareſt reaſon for their proceedings. See Arg. [b]
3. The heaven for height, and the earth for depth, and the heart of kings is unſearchable.
3. It is as impoſſible for vulgar minds to penetrate into the ſecrets of State, and underſtand the counſels and deſigns of wiſe Princes (and the various ways and means whereby they project to effect their ends) as it is to know how far it is from hence to the higheſt heavens; or how far to the centre of the earth, upon which we tread. See Arg. [c]
4. Take away the droſs from the ſilver, and there ſhall come forth a veſſel for the finer.
4. As when the Finer hath ſeparated the droſs from the ſilver, it will become ſo pliable, that he may caſt or work it into what form he pleaſeth:
5. Take away the wicked from before the king, and his throne ſhall be eſtabliſhed in righteouſneſs.
5. So let the King not onelyonly remove the wicked (who are the ſcum of the Nation) from his counſels and company, but puniſh them ſeverely; and his people will be eaſily moulded to righteouſneſs, piety and all manner of vertue: which will ſettle his Kingdom in peace, and make his Government durable.
6. Put not forth thy ſelf in the preſence of the king, and ſtand not in the place of great men.
6. And among other vertues, learn humility and modeſty, if thou art a Subject; though never ſo rich: and do not make thy ſelf taken notice of, by too ſplendid an appearance at Court; much leſs by intruding thy ſelf into the place, where none but the great Officers or Nobles ought to come. See Arg. [d]
7. For better it is that it be ſaid unto thee, Come up hither: then that thou ſhouldeſt be put lower in the preſence of the prince whom thine eyes have ſeen.
7. For it will be much more for thine honour, and thy ſatisfaction too, if ſtanding at a diſtance, thou art invited to come up higher (whither of thy ſelf thou durſt not preſume to go) than to have a check given thee for thy forwardneſs, and to be diſgracefully thruſt out of the preſence of the Prince; unto whom thou haſt adventured to approach too near.
8. Go not forth haſtily to ſtrive, leſt thou know not what to do in the end thereof, when thy neighbour hath put thee to ſhame.
8. Take ſome time to conſider well, both the goodneſs of thy cauſe, and its weightineſs, and how to manage it; before thou bring an action at Law againſt thy neighbour: leſt in concluſion thou wiſh it had not been begun; when he puts thee to open ſhame, by ſhewing thou haſt impleaded him wrongfully, or for a trifle.
9. Debate thy cauſe with thy neighbour himſelf; and diſcover not a ſecret to another.
9. Nay, let me adviſe thee, though thy cauſe be juſt and good (yet the event being doubtfull) to debate things privately, and if it be poſſible to make up the difference between your ſelves; eſpecially if it be about a ſecret buſineſs, which ought not eaſily to be divulged: or if it cannot be compoſed, yet let not hatred or anger provoke thee to diſcover other ſecrets, merely to diſgrace thy adverſary, when they appertain not to the cauſe.
10. Leſt he that heareth it put thee to ſhame, and thine infamy turn not away.
10. Leſt not onelyonly every one that heareth, reproach thee for thy perfidiouſneſs; but he be inraged to retort ſuch infamous things upon thee, as ſhall ſtick ſo cloſe, that thou ſhalt never be able to wipe off the dirt, nor recover thy credit, as long as thou liveſt.
11. A word fitly ſpoken, is like apples of gold in pictures of ſilver.
11. A word of counſel, reproof or comfort handſomely delivered, in due time, and place, &c. is no leſs gratefull and valuable; than golden balls, or beautifull apples, preſented in a ſilver net-work basket. See Arg. [e]
12. As an earring of gold, and an ornament of fine gold, ſo is a wiſe reprover upon an obedient ear.
12. A good man will not think himſelf reproached, but rather obliged by a prudent reproof: which meeting with an attentive, conſidering and patient mind, makes a man receive it ſo kindly; that he eſteems him who beſtows it, as much as if he had hung a Jewel of gold in his ear, or put the richeſt ornament about his neck.
13. As the cold of ſnow in the time of harveſt, ſo is a faithfull meſſenger to them that ſend him: for he refreſheth the ſoul of his maſters.
13. A truſty meſſenger (or Embaſſadour) that faithfully and dextrouſly, executes his commiſſion, to the ſatisfaction of the perſons that ſent him; is as welcome, when he returns, as the coldeſt drink or air is to the Reapers in the time of harveſt: for he revives the ſpirit of his Maſters, who were ready to faint, with fear of ill ſucceſs in his buſineſs.
14. Whoſo boaſteth himſelf of a falſe gift, is like clouds and wind without rain.
14. He that raiſeth high expectations by promiſing much, and then deceives them by performing little or nothing; leaves him, that depended on theſe promiſes, as ſad as the Country people are; after the clouds have made a great ſhew, and the wind a great ſound, but are followed by no ſhowres of rain.
15. By long forbearing is a prince perſwaded, and a ſoft tongue breaketh the bone.
15. It is not prudent violently to oppoſe a Prince in his reſolutions; who will more eaſily yield to reaſon, if one give way to his heat, and patiently expect the fitteſt time to repreſent things to him: but this muſt be done alſo with ſoft and tender language; which is apt to bow the ſtiffeſt minds, and work upon the hardeſt hearts.
16. Haſt thou found hony? eat ſo much as is ſufficient for thee, leſt thou be filled therewith and vomit it.
16. All pleaſures ſhould be uſed like honey; which, when it offers it ſelf, eat as much as ſuffices thee for thy refreſhment, not as much as thou deſireſt: for as moderately taken it ſtrengthens the body, and prolongs life; ſo too much of it diſturbs the ſtomach, and turns the pleaſure into pain and torment. See Arg. [f]
17. Withdraw thy foot from thy neighbours houſe: leſt he be weary of thee, and ſo hate thee.
17. Which is wholſome advice, even in the enjoyment of a good Neighbour, or Friend (the ſweeteſt thing in the World) do not upon every light occaſion interrupt his weightier affairs: leſt having too much of thy company, it grow not onelyonly troubleſome but loathſome to him; and his love turn into hatred of thee.
18. A man that beareth falſe witneſs againſt his neighbour, is a maul, and a ſword, and a ſharp arrow.
18. There is nothing more pernicious than him, that makes no conſcience of bearing falſe witneſs againſt his neighbour: whoſe tongue alone ſerves him inſtead of a maul to beat down a man's fame, or break in pieces his eſtate; nay, inſtead of a ſword, to take away his life; and of a ſharp arrow, to deſtroy him not onelyonly when he is near, but much more when he is afar off, not able to anſwer for himſelf.
19. Confidence in an unfaithfull man in time of trouble is like a broken tooth, and a foot out of joynt.
19. As a broken tooth or leg out of joynt, not onelyonly fails a man, when he comes to uſe them, but likewiſe puts him into pain; ſo doth a faithleſs perſon ſerve them that depend upon him, when they have the greateſt need of his help: and ſuch alſo is the confidence that a faithleſs perſon himſelf places in riches, or craft, or great friends, &c. which ſome time or other will diſappoint him to his great grief, when he expects the moſt from them.
20. As he that taketh away a garment in cold weather, and as vineger upon nitre: ſo is he that ſingeth ſongs to an heavy heart.
20. It is as improper to ſing pleaſant ſongs to a man full of grief, as to take away his garment from him in ſharp weather, or to pour vinegar upon nitre: for as the one increaſeth his ſenſe of cold, and the other irritates the nitre: ſo ſuch unſeaſonable mirth makes a ſad man's heart, far more heavy and ſorrowfull than it was before. See Arg. [g]
21. If thine enemy be hungry, give him bread to eat: and if he be thirſty, give him water to drink:
21. If he that hates thee be hungry or thirſty, or wants any other neceſſaries, take that opportunity to expreſs thy kindneſs to him; by ſuccouring him in his need, and thereby preſerving him from periſhing.
22. For thou ſhalt heap coals of fire upon his head, and the LORD ſhall reward thee.
22. For if he have the leaſt ſpark of goodneſs in him, it will work a change in his mind; and make him throw off all his enmities: or if it have the contrary effect, he ſhall have ſo much the ſorer puniſhment; and thou ſhalt not loſe thy reward, which the Lord himſelf will give thee.
23. The northwind driveth away rain: ſo doth an angry countenance a backbiting tongue.
23. As the ſharpneſs of the North wind ſcatters clouds, and drives away rain; ſo a ſevere countenance, full of indignation againſt him that traduces his neighbour ſecretly, not onelyonly gives a check, but puts a ſtop, to his ſlanderous tongue: which would not tell ſuch lies, if they were not greedily received. See Arg. [h]
24. It is better to dwell in a corner of the houſe-top, than with a brawling woman and in a wide houſe.
24. It is more deſirable (as was ſaid before XXI. 9.) to dwell poorly, inconveniently, and alone in the open air, expoſed to all the injuries of the weather; nay, to be coopt up in a little corner on the houſe top; than to have a ſpacious habitation and numerous family, governed by a contentious, brawling wife: whoſe perpetual ſcoldings within doors, upon all occaſions, is far worſe than the thunder, lightning and bluſtering winds, which may moleſt him without.
25. As cold waters to a thirſty ſoul: ſo is good news from a far country.
25. Good and certain news, eſpecially from a far Country (from whence it is hard to have any true intelligence) is as gratefull to him, that longed to hear of his Friends there, as cool water is to a thirſty Traveller; eſpecially when he meets with it in remote and unhabited places, where he did not expect it.
26. A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt ſpring.
26. A truly religious, juſt and charitable man, is ſuch a bleſſing unto all about him, that they ſuffer no leſs when he is oppreſſed (and thrown out of authority) by the violence or craft of wicked men, or when he diſgraces himſelf by any foul ſin, or loſes his courage and dare not oppoſe impiety; than they do, when dirt and filth is caſt into a publick Fountain; or a ſpring is ſtopped up, or corrupted and made uſeleſs. See Arg. [i]
27. It is not good to eat much hony: ſo for men to ſearch their own glory, is not glory.
27. Honey is very pleaſant to the taſte; but to eat much of it (as was ſaid before v. 16.) is ſo far from being wholſome, that it is hurtfull: and in like manner to hunt greedily after honour and glory, of which men are very deſirous, proves at laſt not honourable, but reproachfull to them. See Arg. [k]
28. He that hath no rule over his own ſpirit, is like a city that is broken down, and without walls.
28. He that cannot govern his paſſions, eſpecially his anger, but ſuffers them to break out upon all occaſions, lies open to innumerable miſchiefs; like a City unwalled, or whoſe fortifications are decayed; which is expoſed to the rapine of every enemy. See Arg. [l]