The Book of Proverbs Paraphrased, Part 4 · Chapter 26
CHAP. XXVI.
ARGUMENT.
[a] This Chapter begins with a tacit Admonition unto Kings (for whoſe uſe principally this laſt Part of the Book of Proverbs was collected, as I noted in the beginning of the foregoing Chapter) to be very carefull in diſpoſing preferments onelyonly to worthy perſons. For bad men are made worſe by them; and they doe as much hurt to others, by the abuſe of their power to the diſcouraging of vertue, and promoting vice, as ſnow or hail doth to the fruits of the earth, when they are ripe and ready to be gathered. So that we may make this Aphoriſm out of Solomon's words, that the blending of ſummer and winter, would not cauſe a greater diſorder in the natural world, than the diſpoſal of honour to bad men (and conſequently throwing contempt upon the good) doth in the world moral: where wicked men when they are in power, if they can doe no more, will at leaſt pronounce Anathema's againſt thoſe that do not deſerve it.
[b] So the Hebrews underſtand the next verſe; which I have extended further: and tranſlated alſo thoſe two words zippor and deror, a ſparrow and a wild pigeon (ſee LXXXIV. Pſal. 3.) For deror ſignifying here a particular bird; in all likelihood zippor doth ſo too: and then all agree it ſignifies a ſparrow, as the other (Bochart. hath proved) doth (not a ſwallow but) a ring-dove, or turtle, or ſome of that kind; which are famous for ſwiftneſs and ſtrength of flight. And the meaning of this verſe is, that curſes which fly out of mens mouths cauſeleſly, ſhall no more alight where they would have them; than a ſparrow which wanders uncertainly, or a dove that flies away ſwiftly, will ſettle according to their direction: or thus, ſuch curſes fly as ſwiftly as thoſe birds (whoſe property it is to wander and fly up and down) over the head of him againſt whom they are directed; and never touch him.
Melancthon by curſes in this place underſtands calumnies; of which the world is too full: which ſhall not reſt upon a good man long, before they be confuted. But he himſelf is forced to confeſs that ſometimes they doe great miſchief firſt; and inſtances in Joſeph, Palamedes, Ariſtides, Theamenes and Socrates; who loſt his life by this means. After which, he obſerves, the Tragedy of Palamedes being acted (in which the Poet bewailed the death of the beſt of the Greeks, who ſung like a ſweet nightingale, but hurt no man) the Citizens expelled the accuſers of Socrates out of Athens. But this doth not ſo well agree with the Hebrew word; which ſignifies ſuch evil ſpeaking, as amounts to a curſe: which the Wiſe man ſaith ſhall not reſt upon a man when it is cauſeleſs, but fly away like a bird that ſettles no where till it comes to its proper place: As the curſe returns many times, and ſettles upon him that made it, when it lights not on him that was curſed: which ſenſe, one reading of the Hebrew words expreſſes plainly enough: and therefore I have not omitted it.
[c] After which obſervations, there follows another to ſhew, that a leud fool ſhould rather be ſent to a houſe in correction, than have any preferment, v. 3. Nothing leſs will cure him, as it follows v. 4, 5. where he admoniſhes us, how vain it is to hold any diſcourſe with him; any further than merely to ſhew that he is a fool; and if it be poſſible to confute (not what he ſays but) the vain opinion he hath conceived of himſelf. Saint Cyprian hath given a good account of theſe two verſes, in the beginning of his Letter to Demetrian: who having babled a long time againſt Chriſtianity, like a mad man, with loud clamours onelyonly and no ſenſe, the good Father thought fit to anſwer him with neglect, and overcome rage with patience; thinking it to no more purpoſe to go about to repreſs an irreligious man with Religion, or reſtrain a mad man with meekneſs, than to offer light to the blind, or ſpeak to the deaf, or reaſon with a brute. But when Demetrian at laſt offered ſomething that lookt like an Argument, S. Cyprian could not any longer keep ſilence; leſt his modeſty ſhould be thought diſtruſt of his cauſe; and whilſt he diſdained to refute falſe criminations, he ſhould ſeem to acknowledge the crime.
Melancthon wholly refers both verſes to reproaches and calumnies: which he ſhews it is fit, either utterly to neglect; or to confute in a few words.
[d] Then the Wiſe man proceeds to ſhew, that ſuch a fool is very unfit to be ſo much as ſent on a meſſage: which he will neither deliver right, nor return a good anſwer. The firſt ſeems to be expreſſed by cutting off the legs; as much as to ſay, a buſineſs committed to ſuch a perſon, will no more proceed, than a man can go without legs: the latter by drinking in injury; as much as to ſay, inſtead of having ſatisfaction in what he deſires, he muſt be content to ſwallow abundance of affronts and ill dealing.
[e] After this follow ſeveral other obſervations about Fools; in ſome of which, there are words of no ſmall difficulty: which I cannot here particularly explain, as ſome may deſire, becauſe it would take up too much room. But I have expreſſed the ſenſe of them, as well as I could, in the Paraphraſe. As for example, the word Dalju v. 7. ſignifying ſomething of elevation or lifting up, I have explained dancing; than which nothing is more unſutable to a lame man: as ſpeeches full of reaſon in themſelves, are moſt abſurd, when witleſly applied by a fool.
[f] And the word Margoma, in the 8th verſe, which is very variouſly tranſlated by Interpreters, I have expreſſed in two ſenſes of it: but look upon it as ſuperfluous to trouble the Reader with what learned men (ſuch as Scaliger and Selden, &c.) have written concerning the heaps of ſtones in the high-way, into which ſuperſtitious people were wont to caſt one as they paſſed by, in honour of Mercury, &c. For I do not think this cuſtom was as old as Solomon's time. Nor is it neceſſary to underſtand ſuch a heap of ſtones, as covered the dead bodies of thoſe who were ſtoned to death: but in general any heap of pebles; or elſe a ſling, as the Chaldee and the LXX. whom we follow, expound it.
[g] And v. 10. the firſt word rab, great, may be applied either to God, or to a Prince: and that either good or bad. All which I have taken notice of; and expreſſed the different ſenſes wherein the word cholalti is uſed. But there is one ſignification more of the word rab, which the Lutherans generally follow (which I think fit to mention here, becauſe I have not touched on it in the Paraphraſe, and it makes no improper ſenſe of the place) who take it for a Maſter in any ſort of Art or Learning; and expound it thus: A maſter in his art forms all things excellently well: but he that hires a fool (or a bungler, as we ſpeak) gives his money to have his work ſpoiled. Thus Melancthon; who takes it to be an Admonition belonging to prudence in the choice of fit perſons for every buſineſs; not believing thoſe that crack and brag what they are able to doe, &c. ex. gr. plurimi ſunt impoſtores, qui volunt videri medici: plurimi indocti concionatores, qui adulantur vulgo aut potentioribus. And he heaps up many excellent ſayings to this purpoſe, that men ſhould meddle onelyonly with that which they underſtand: concluding with this Admonition to the people, which they ſhould always remember; Ignorance makes men impudent. And thus Caſtalio took the word rab; but to this ſenſe, A wiſe man does his buſineſs himſelf; and not by fools, who marr it all.
[h] Among other examples of the Wiſe man's obſervation v. 11. Melancthon mentions this; which is not commonly noted. The Sodomites being divinely delivered by the help of Abraham, who overthrew the Army that had ſpoiled them, and recovered the ſpoil; forgetting their former puniſhment and marvellous deliverance, ran furiouſly into more foul ſins, wherein they utterly periſhed, by a moſt terrible vengeance.
[i] Then follow, after one obſervation concerning a conceited fellow, ſeveral obſervations about Sloth: ſome of which had been noted before in the foregoing parts of this Book, but are here put together by the men of Hezekiah in ſome order; and with ſome additions. For here ſeem to be three degrees of ſloth repreſented. The firſt, when a man is loth to ſtir out of doors, about his buſineſs in the field, v. 13. the ſecond, when he is loth ſo much as to leave his bed, v. 14. and the third and higheſt, when he will ſcarce put his hand to his mouth, v. 15. by which hyperbolical expreſſion he moſt admirably ſets forth the incredible lazineſs of ſome men; which increaſes upon them continually, if they will not ſhake it off. And yet ſo preſumptuous (he obſerves v. 16.) they are withall, that they laugh at thoſe, who take a great deal of pains to be wiſe: and fancy themſelves much wiſer, becauſe, without any pains, they can find fault ſometime in other mens Works. Nay, this very thing perhaps, they think a piece of folly, to ſtudy hard; imagining it to be the greateſt wiſedom, to enjoy their eaſe and reap the benefit of other mens labours.
After which follows an Admonition againſt raſh intermeddling in other mens affairs; againſt backbiters, and diſſemblers; eſpecially ſuch as are malicious; and cover the malignity of their minds, under fair ſhews of love, or perhaps of Friendſhip. In ſeveral of which verſes the words are capable of more ſenſes than one; which I have endeavoured to knit together in the Paraphraſe. An example of which I might give particularly, in v. 24. where the word jinnaker may be rendred either he pretends to be what he is not, or he is known to be what he is.
[k] And what Solomon ſays in the next verſe concerning him that flattereth another, ſome extend to all wicked men; none of which are to be truſted: but, as one of our own Writers adviſes, though a wicked man have done thee ſeven courteſies, and promiſe fair for the eighth; yet do not truſt him: for there are ſeven abominations in his heart. And though thou mayſt think thou haſt ſome hank upon him, do not depend upon it; for he can unfetter himſelf from them all, as Samſon from the green withs and cords, wherewith the Philiſtins bound him, unleſs God mightily reſtrain him.
[l] But I onelyonly obſerve one thing more; that the laſt verſe is capable of this ſenſe; which I have in part touched: A Lyar is not capable to be a Friend; for if he be reprehended, truth makes him hate the perſon that detects his falſhood: if he be not reprehended, his fulſome flatteries will alienate from him, the mind of his Friend.
1. AS ſnow in ſummer, and as rain in harveſt; ſo honour is not ſeemly for a fool.
1. AS ſnow or rain are ſo unſeaſonable, that they doe a great deal of hurt in ſummer time, when the fruits of the earth are ready to be gathered: ſo is dignity and authority very ill placed in the hands of a fool or wicked man; who knows not how to uſe it, but will doe miſchief both to himſelf and others with it. See Arg. [a]
2. As the bird by wandring, as the ſwallow by flying, ſo the curſe cauſeleſs ſhall not come.
2. Though men are too prone in their paſſion to wiſh evil to others, or by miſtake to pronounce ſolemn curſes againſt them; yet there is no reaſon to fear ſuch raſh imprecations or unjuſt cenſures: for they ſhall doe no harm (unleſs it be to him that makes them) but paſs by the innocent like a ſparrow, that wanders no body knows whither; or a wild dove, than which few birds flie away more ſwiftly. See Arg. [b]
3. A whip for the horſe, a bridle for the aſs, and a rod for the fools back.
3. A horſe that will not ſtir without a whip, and an aſs that will not go without a goad, or will go onelyonly his own way, without a bridle to turn about his ſtiff neck; are fit emblems of a ſenſeleſs ſot: who muſt be treated like a beaſt, and by ſmart puniſhments be excited unto his duty, to which he hath no liſt; and check't from running into that evil, to which he is inclined.
4. Anſwer not a fool according to his folly, leſt thou alſo be like unto him.
4. For words will not reclaim a wicked fool; with whom if thou haſt occaſion to contend, obſerve theſe two Rules: Anſwer him not at all, becauſe it is to no purpoſe; at leaſt, not in his own way, with bawling, railing and reproaches, which is to be as very a fool as himſelf. See Arg. [c]
5. Anſwer a fool according to his folly, leſt he be wiſe in his own conceit.
5. But if he grow inſolent by thy ſilence, fancying that he is unanſwerable; then ſay ſo much onelyonly as may ſerve to take down his preſumption, and make it appear that he is a fool: for nothing is more dangerous, than to let him go away with an high opinion of his own abilities.
6. He that ſendeth a meſſage by the hand of a fool, cutteth off the feet, and drinketh damage.
6. He that ſends a witleſs man, or one that minds nothing but his pleaſure, to treat about his buſineſs; ſhall be ſure not onelyonly to miſcarry in it, but to ſuffer exceeding great damage by his ill management. See Arg. [d]
7. The legs of the lame are not equal: ſo is a parable in the mouth of fools.
7. A wiſe ſaying as ill becomes a fool, as dancing doth a creeple: for as his lameneſs never ſo much appears, as when he would ſeem nimble; ſo the others folly is never ſo ridiculous, as when he would ſeem wiſe. See Arg. [e]
8. As he that bindeth a ſtone in a ſling: ſo is he that giveth honour to a fool.
8. As a ſtone put into a ſling, ſtays not long there, ſo is that honour thrown away which is beſtowed upon a fool: who not knowing how to uſe his authority (unleſs it be to doe miſchief, even to him that conferred it on him) it is as ill placed in his hands, as a diamond when it is caſt into a heap of common ſtones. See Arg. [f]
9. As a thorn goeth up into the hand of a drunkard, ſo is a parable in the mouth of fools.
9. It is as dangerous for a fool to meddle with a Proverb, as for a drunkard to handle a thorn; wherewith he hurts himſelf: but the ſharpeſt ſaying, no more touches a fool with any compunction, though ſpoken by his own mouth; than the drunkard feels the thorn, when it runs into his hand, and gives him a grievous wound.
10. The great God that formed all things, both rewardeth the fool, and rewardeth tranſgreſſours.
10. The great God, who made all things, governs them alſo moſt wiſely and equally; diſpenſing, for inſtance, his puniſhments ſutable to mens ſins, whether out of ignorance, or of wilfull wickedneſs: whom a good Prince imitates; but a bad proves an univerſal grievance, by employing either fools or prophane perſons in his ſervice; who vex the reſt of his ſubjects. See Arg. [g]
11. As a dog returneth to his vomit; ſo a fool returneth to his folly.
11. As a dog when he hath vomited up the meat which made him ſick, is no ſooner well but he returns to it and eats it up again; forgetting how ill it agreed with him: ſo an imprudent perſon commits the ſame errour over again, for which he formerly ſmarted; and a lew'd ſinner ſhameleſly and greedily repeats the crimes, of which he hath repented as grievous and hurtfull to him. See Arg. [h]
12. Seeſt thou a man wiſe in his own conceit? there is more hope of a fool than of him.
12. Such a ſottiſh perſon is hardly curable: and yet, if he be not altogether inſenſible of his folly, nor refuſe admonition; there is more hope of his amendment, than of his who takes himſelf to be ſo wiſe and vertuous, that he deſpiſes his betters, and thinks he is above inſtruction.
13. The ſlothfull man ſaith, There is a lion in the way, a lion is in the ſtreets.
13. He that hath no mind to labour, never wants pretences for his idleneſs: for his fancy repreſents ſuch terrible and inſuperable difficulties to him, as ſeldom happen; and frights him with a vain conceit of them, when he might ſoon ſatisfie himſelf, there are none at all. See Arg. [i] See XXII. 13.
14. As the door turneth upon his hinges, ſo doth the ſlothfull upon his bed.
14. As a door turns to and fro upon its hinges, but never ſtirs from thence; ſo is a ſluggard fixed to his bed: where he turns from one ſide to the other (and is uneaſie even in his ſloth) but ſtill remains in his idle poſture.
15. The ſlothfull hideth his hand in his boſom, it grieveth him to bring it again to his mouth.
15. All things ſeem ſo hard to ſuch a lazy wretch, that it is not eaſie to perſwade him to pull his hand from under his arm: but even this appears like a tireſome buſineſs, though it be onelyonly to put his meat into his mouth. See XIX. 24.
16. The ſluggard is wiſer in his own conceit, than ſeven men that can render a reaſon.
16. Yet one of theſe idle companions, whoſe wit ſerves him onelyonly to prate, and carp at mens honeſt labours; takes himſelf to be much wiſer than a great many able perſons, who can give a ſatisfactory account of any thing that is propoſed to them.
17. He that paſſeth by and meddleth with ſtrife belonging not to him, is like one that taketh a dog by the ears.
17. As he that takes an angry dog by the ears, is in danger to be bitten; whether he hold him, or let him go: ſo he that furiouſly ingages in other mens quarrels, whom he lights upon by chance, and in which he is not concerned, ſhall hardly eſcape the diſpleaſure of one or both of them; which ſoever part he takes, or if he take neither.
18. As a mad man who caſteth firebrands, arrows, and death:
18. As he that throws flames, darts, or other deadly or deſtructive thing, and hides his malice by feigning himſelf mad; is far more dangerous than he that is mad indeed:
19. So is the man that deceiveth his neighbour, and ſaith, Am not I in ſport?
19. So he is worſe than an open enemy, who cunningly abuſes his neighbour, and under a fair ſhew puts foul cheats upon him; and then asks him, why he reſents it ſo heinouſly? for he was onelyonly in jeſt; and intended merely to try how he would take it.
20. Where no wood is, there the fire goeth out: ſo where there is no tale-bearer, the ſtrife ceaſeth.
20. Look upon him as an incendiary, that carries tales and whiſpers falſe ſtories; and expell him from the family which he hath diſturbed by backbiting: for as the fire will go out, if you take away the wood that feeds it; ſo will quarrels and contentions ceaſe, when he is thruſt out of doors that blows up the flame.
21. As coals are to burning coals, and wood to fire; ſo is a contentious man to kindle ſtrife.
21. Avoid alſo an angry man, who is hard to pleaſe, and apt to find fault with every thing: for provoking language as quickly paſſes into quarrels, as dead coals do into burning, or wood into fire, when they are laid upon them.
22. The words of a tale-bearer are as wounds, and they go down into the innermoſt parts of the belly.
22. But there is never need of greater caution, than when a whiſperer makes a ſhew of harmleſs intentions, and of love and kindneſs, when he traduces others; nay ſeems perhaps to doe it very unwillingly, and with great grief of heart; and not without excuſes alſo, for the perſons whom he backbites: for his words are ſtabs, which give them the moſt deadly wounds; and ſink deep into the minds of thoſe that hear them. See XVIII. 8.
23. Burning lips, and a wicked heart, are like a potſherd covered with ſilver droſs.
23. Ill and angry language ſutes as well with ill will as ſilver droſs with a piece of a broken pot: and he that ſtudies to hide his hatred under moſt affectionate words, will as certainly be detected and vilified; as a potſherd that makes a fair ſhew at a diſtance, when it is covered merely with the ſcum of ſilver.
24. He that hateth, diſſembleth with his lips, and layeth up deceit within him.
24. And yet there is nothing more uſual, than for him that hates thee, to counterfeit the greateſt kindneſs to thee; when he means thereby onelyonly the more eaſily and ſecurely to deceive and undoe thee: though let him ſtudy never ſo much to diſguiſe his inward rancour, he commonly lets fall ſome word or other, whereby it may be diſcovered; nay, it may be known ſometime by his extraordinary expreſſions of Friendſhip, beyond all reaſon and meaſure.
25. When he ſpeaketh fair, believe him not: for there are ſeven abominations in his heart.
25. And thou wilt the more certainly diſcover it, if thou obſerveſt this Rule, not to be too credulous; no, not when he gives thee the kindeſt words, and beſeeches thee to believe him: but to remember, that if hatred ſtill remain in his heart, it will ſuggeſt to him the moſt deteſtable deſigns againſt thee, and that without number. See Arg. [k]
26. Whoſe hatred is covered by deceit, his wickedneſs ſhall be ſhewed before the whole congregation.
26. And it were well, if ſuch a man would think, that it is hard for him to carry on his malicious deſigns ſo craftily, but, though a private perſon may not be able to find out his wickedneſs, yet, when he comes to be examined by the publick Council, ſome or other will diſcover it: and then that diſſembled hatred, which he thought to have hid in ſecreſie, will be openly expoſed to the view of all the world.
27. Whoſo diggeth a pit, ſhall fall therein: and he that rolleth a ſtone, it will return upon him.
27. For by the righteous judgment of God (as hath been anciently obſerved VII. Pſal. 15 IX. 15.) the wicked are not onelyonly diſappointed in their deſigns, but involve themſelves in that miſchief, which they intended to doe to others: juſt like a man that falls into a pit, digged with his own hands; or that is cruſhed in pieces by a ſtone, which returns upon him, as he rolls it up a ſteep place for the oppreſſion of another.
28. A lying tongue hateth thoſe that are afflicted by it, and a flattering mouth worketh ruine.
28. A forger of falſhood is not content to undoe others by his calumnies, but his guilt makes him hate thoſe men above all others; unleſs it be him that confutes his falſhood and proves him a liar: whom he cannot endure, becauſe he diſables him from doing any farther miſchief unto others; which is the deſign of all his gloſing and flattering words, which prove at laſt the ruine of himſelf. See Arg. [l]