The Book of Proverbs Paraphrased, Part 4 · Chapter 29
CHAP. XXIX.
ARGUMENT.
[a] This Chapter concludes the Collection of Proverbs, made by the men of Hezekiah; and contains more advices proper to a Prince (as he was) than any of the reſt: but uſhers them in, with a General admonition, how dangerous it is not to profit by reproofs or corrections (ſuch as He and his people had by the hand of Senacherib) which when they work upon mens ſpirits there is ſome hope of them: but when they become refractory, inflexible and obſtinately reject them, they are near to a final deſtruction. This wicked temper of mind, he expreſſes by hardning the neck: which is a Metaphor, as Bochartus truly obſerves (L. III. de Sacr. Animal. C. 41. P. 1.) taken from Oxen; who being put forward draw back and withdraw their necks and ſhoulders from the yoke: and ſometimes are ſo headſtrong and ſtiffnecked, that they cannot be brought to ſubmit to it: unto which the Scripture often alludes, both in the Old Teſtament and the New: for inſtance, XXXII. Exod. 9. VII. Act. 51. And hither belong thoſe expreſſions XLVIII. Iſa. 4. where he ſaith his people had an iron ſinew, &c. and that in V. Jer. 5. where he ſaith they had broken the yoke and burſt the bonds.
[b] Then follows a tacit Admonition unto Princes, to be good, by deſcribing the happineſs which a Nation then enjoys: which they had noted twice before in the foregoing Chapter, v. 12. and 28. but thought it ſo conſiderable and ſo needfull, that they inſert it here again; and the latter part of it once more, v. 16. Being a famous obſervation of his father David, XII. Pſal. 9. where he takes notice, how the wicked flouriſh, and go about confidently into every place, nay, take the liberty to doe as they liſt, when men of no account are exalted to power: who take no care to oppoſe growing wickedneſs, and to keep every man within the bounds of his duty.
[c] And after an Admonition (v. 3.) that the ſtudy of Wiſedom is the onelyonly preſervative againſt the luſt of uncleanneſs; which, in the preface to this Book it is obſerved, deſtroys abundance of young mea, and their eſtates alſo (for luſt is very blind, and very prodigal) the next obſervation (v. 4.) is concerning Kings again: where iſh Terumoth, which we tranſlate a man that receiveth gifts, is in the Hebrew phraſe a man of oblations. For ſo the word Terumoth always ſignifies, throughout the whole Bible, the heave offerings, which were offered to God: which would make one think that iſh Terumoth (a man of heave offerings) ſignifies here, a Prince that is ſacrilegious; and robs the Church of its proper goods: or, if we will not take it in that ſtrict ſenſe, it denotes one that will ſuffer himſelf to be pacified by gifts, and bribed to wink at the moſt enormous crimes, which he ought to have ſeverely puniſhed: or, that is ſo unjuſt, as to find fault, perhaps with the moſt innocent perſons, on purpoſe that they may appeaſe him, by offering him a part of their eſtate to ſave all the reſt: one or other of theſe is the moſt literal expoſition of the words. But I have contented my ſelf with the LXX. (who render it foreign) to uſe onelyonly general expreſſions in the Paraphraſe which include all theſe; and whatſoever elſe that is contrary to the duty of his office. Rabbi Solomon doth not differ much from the ſenſe of the LXX. when he tranſlates it, a proud man, who heaves and lifts up himſelf in his own thoughts, imagining he is above all laws, and not bound to obſerve them.
[d] In the next verſe (v. 5.) I have not wholly neglected the ſenſe of the LXX. who refer the laſt clauſe to the flatterer himſelf: who cannot eſcape the hatred of thoſe, whom he hath ruin'd by his pernicious praiſes, or baſe compliances, with all their humours, &c. which is more fully expreſſed in the following Sentence, v. 6. where I have interpreted one part of the verſe by the other.
[e] And then ſeems to follow again, a double admonition to Princes, or thoſe that govern under them. Firſt, not through lazineſs or contempt to refuſe to examin a poor man's complaint, and doe him right, v. 7. ſecondly, not through prophaneneſs, pride, or careleſneſs to ſcorn admonitions; eſpecially any warning that is given of danger, &c. v. 8. For when he ſays the righteous conſiders the cauſe of the poor, he ſeems to mean a righteous Prince, or Judge (and ſo I have explained it in the Paraphraſe) for who elſe is to conſider of the din (as it is in the Hebrew) the cauſe of the poor which is to be judged? None, but they, and the Advocates who are to plead it: all which perſons are obliged in conſcience, to ſearch into the truth of things; not to be ſparing of their pains (though matters be intricate, though the labour be like to be long, though they ſhall get nothing by it) to find out the bottom of a buſineſs: which he that refuſes to doe, nay, perhaps rejects the complaint of the poor, or beats them off with bugg words; or, out of the hardneſs of his heart, or the love of eaſe, or fear of great men, or any other reſpect will not give them audience, or not conſider and redreſs their grievance; Solomon pronounces him a wicked, an impious perſon; and accordingly God will proceed againſt him.
[f] Such men indeed may ſcorn theſe threatnings, nay, laugh at them: but thereby they will endanger the bringing all things into confuſion; as Solomon obſerves in the ſucceeding words, v. 8. where men of ſcorn (as it is in the Hebrew) ſignifie ſuch as mock at Religion, and at all things that are ſerious: whom the LXX. call foreign, lawleſs, peſtilent men; that regard neither God nor man, but onelyonly their own wicked humour: which brings the Kingdom or place where they live into the greateſt danger. Which we expreſs by the word inſnare; and other Tranſlations by words of the like import: which I have expreſſed in the Paraphraſe, but ſhall not mention here, becauſe I would leave room to inſert the moſt admirable diſcourſe of the Lord Bacon upon this verſe. "It may ſeem ſtrange, ſaith he, (B. VIII. Advanc. of Learn. Chap. II. Par. 12.) that in the deſcription of men, made and framed, as it were, by nature to the ruin and deſtruction of a State, Solomon hath choſen the character not of a proud and inſolent man, not of a tyrannical and cruel, not of a raſh and violent, not of an impious and lewd, not of an unjuſt and oppreſſive, not of a ſeditious and turbulent, not of an incontinent and voluptuous, no nor of a fooliſh and unable perſon: but of a SCORNER. But this is a judgment moſt worthy the wiſedom of that great King, who beſt knew the cauſes of the conſervation or ſubverſion of a State. For there is not commonly the like plague unto Kingdoms and Commonwealths, as when Counſellours, or Senatours, and ſuch as ſit at the helm of government, are by nature ſcorners. For firſt, ſuch perſons, that they may win the reputation of undaunted Stateſmen, do ever extenuate the greatneſs of dangers: and inſult over thoſe who give them their juſt weight, as timorous and faint hearted people. Secondly, they ſcoff at all mature delays, and meditated debatings of matters, by conſultation and deliberation, as a thing too much taſting of an oratory vein, and full of tediouſneſs; but nothing conducing to the ſumme and iſſue of buſineſs. As for Fame (thirdly) at which a Princes Counſels ſhould eſpecially level, they contemn it as the ſpittle of the vulgar, and a thing that will quickly be blown over. The power and authority of Laws (fourthly) they regard not at all; but look upon them as Cob-webs, that ought not to ſtop matters of conſequence. Fifthly, counſels, and precautions, foreſeeing of events afar off, they reject as mere dreams and melancholy apprehenſions. Sixthly, men truly prudent, and well ſeen in affairs, of great reſolution and counſel, they defame with gibes and jeſts. In a word, they do at once overturn all the foundations of civil Government: which is the more to be attended, becauſe they ſecretly undermine it, and do not aſſault it by open force. And it is a practice which is not yet ſo ſuſpected among men, as it deſerves."
[g] The latter end of the next verſe (v. 9.) ſome refer to the fool, others to the wiſe man. They that refer it to the fool underſtand it two ways, much to the ſame purpoſe. Some thus, the fool will alway be angry or deride, ſo that the wiſe man cannot put in a word. Others thus, the wiſe man ſhall be either irritated, or derided by the fool perpetually. As much as to ſay, he ſhall get nothing, if he contend with a fool, but either to be derided or provoked to anger by him. This I have taken ſome notice of, in my Paraphraſe: but the other, being the moſt common opinion, that he ſpeaks of the way of a wiſe man's dealing with a fool, I have principally regarded. And the Lord Bacon hath made this very pertinent reflexion upon it (in the forenamed Book and place Parab. 3.) which it will be profitable to ſet down here. "It is accounted a wiſe rule, not to contend with our betters: but it is a no leſs uſefull admonition, which Solomon here gives us, not to contend with a worthleſs perſon; whom we cannot meddle withall, but upon diſadvantageous terms. For to overcome, is no victory; but to be conquered a foul diſgrace. And it is all one, in the management of this contention, whether we deal ſometime in a jeſting way with him, and ſometime in a way of diſdain and ſcorn. For which way ſoever we turn, we ſhall come off with the loſs of our credit, and not be able handſomely to diſengage our ſelves. But the worſt of all is, when the perſon with whom we contend hath ſomething of the fool in him (as Solomon ſpeaks) That is, if he be both witleſs and wilfull: have ſome heart, but no brain."
[h] The tenth verſe I have expounded of a Magiſtrate, that hath the courage to make inquiſition after, and proſecute notorious offenders: and, in the latter part of it, have put two ſenſes together. As I have done alſo in the next (v. 11.) where the word Ruach, Spirit, being differently interpreted, hath produced ſeveral expoſitions. For ſome take it to ſignifie anger; others to ſignifie words, or the ſenſe of the mind. They that take it for anger, expound it thus, A fool ſhews all his anger immediately, but a wiſe man keeps it in, till he hath a fitting opportunity, to expreſs it moſt to purpoſe. If we underſtand it of words, the ſenſe is; a fool blurts out every thing that comes in his head, but a wiſe man ſpeaks onelyonly as much as is neceſſary. If it ſignifie the ſenſe of the mind, then this is the meaning, a fool utters all that he knows; but a wiſe man conceals many things. But the great perſon before named (in the ſame Chapter Parab. 15.) thinks none of theſe hit the mark. "For this Parable, ſaith he; corrects principally, not the futility of vain men, who utter eaſily as well what ought to be kept ſecret, as what may be ſpoken; nor the bold liberty of ſuch as without diſcretion and judgment, fly upon all men and upon all matters; nor talkativeneſs, which troubles others even to a ſurfeit; but another vice more cloſe and retired, viz. that government of diſcourſe, which of all other is not prudent and politick. And that is, when a man ſo orders his diſcourſe, in private conferences; as whatſoever is in his mind, which he conceives any way pertinent to his purpoſe, out it comes at once, and, as it were in one breath, and in a continued ſpeech. This is that which doth much prejudice buſineſs. For firſt a ſpeech broken off by inter locutions, and inſtilled by parts, penetrates deeper than that which is continued: becauſe that in a continued diſcourſe the weight of things is not preciſely and diſtinctly taken; nor by ſome convenient pauſes ſuffered to fix: but one reaſon drives out another, before it be throughly ſettled in the mind of the hearer. Secondly, there is no man maſter of ſuch powerfull and happy eloquence, as to be able, at the very firſt daſh, as we ſpeak, to ſtrike him dumb and altogether ſpeechleſs, with whom he diſcourſes: but he will have ſomething to anſwer, and perhaps to object on the other ſide. And then it falls out that thoſe things, which ſhould have been reſerved for replication and refutation, being diſcloſed already and taſted beforehand by this unadviſed anticipation, quite loſe their ſtrength and their grace. Thirdly, if a man do not pour out all he hath to ſay at once, but deliver himſelf by parcels; now one thing, and anon caſting in another; he ſhall perceive by the looks and the anſwer of him, with whom he diſcourſes, how every particular paſſage affects him, and what acceptance they find with him: ſo as what is yet remaining to be ſpoken, he may with the greater caution, either ſuppreſs, or ſelect what is to his purpoſe." Thus that great perſon: who herein hath followed the LXX. who expreſs the ſenſe, rather than tranſlate the words, in this manner; a man void of underſtanding brings out his whole mind: but a wiſe man diſpenſes it part by part.
[i] The like obſervation he makes upon the next verſe (v. 12.) where by lyes, or words of falſhood (as the Hebrew hath it) the LXX. truly underſtand foreign, an unjuſt report, that hurts our neighbour by calumnies, or falſe accuſations (as the word commonly ſignifies in Scripture, particularly Pſal. LII.) unto which if a Ruler lend his ear, he will never want lewd Informers or rather Slanderers in his Court to work upon that inclination. Melancthon hath obſerved upon this verſe, that the love of lyes (as he tranſlates it) comprehends a great many vices; according as there are divers ſorts of lies: which are all repugnant to that eminent Vertue of Truth; in which a Prince ought to excell, viz. vanity, or perfidiouſneſs, breach of promiſes, calumnies, ſuſpicions, ſophiſtry; which defends bad cauſes by colourable pretences to pleaſe great men; and perſwades the Prince by plauſible arguments, that he is tied to no rules: unto any of which if a Prince be inclined; his Miniſters will not fail to make him break his word perpetually; to abuſe him with falſe ſtories; to infuſe into his mind unjuſt ſuſpicions; and to find colours for any thing, though never ſo wicked: of all which he gives examples.
But none hath opened this Parable comparably to the Lord Bacon, in the place before mentioned (Parab. 13.) "where he takes it for an eaſie credulous temper, in a Prince, to believe Detractours and Sycophants without examination. From whence proceeds ſuch a peſtilential breath, as infects and corrupts all his Servants. For ſome of them feel out the fears and jealouſies of the Prince, and increaſe them by fictitious tales. Others awake and ſtir up the furies of envy; eſpecially againſt thoſe that are beſt deſerving in the State. Others ſeek to waſh away their own guilt, and the ſtain of a foul conſcience, by defaming better men. Others promote the ſuits of their friends, and their preferments, by traducing and debaſing the merit of their competitours. Others compoſe fabulous repreſentations of their enemies, as if they were upon a ſtage; and innumerable ſuch like. And theſe are the arts of ſuch of the Prince's Servants, as are of a more wicked diſpoſition. As for thoſe, who are by nature better inclined, and by education more civilized, when they perceive their innocence to be no ſafe ſanctuary (their Prince not knowing how to diſtinguiſh between truth and falſhood) they put off the probity of their manners, and accommodate themſelves alſo to the air of the Court, and are carried about therewith, in a ſervile manner. For (as Tacitus ſaith of Claudius) there is no ſafety with that Prince, into whoſe mind all things are conveyed, as it were, by infuſion and direction from others. And Comines ſaith very well, It is better to be ſervant to a Prince whoſe ſuſpicions have no end, than to one whoſe credulity hath no meaſure."
After this, there follows in the next verſe but one, another Admonition to Princes, v. 14. And then a double Admonition to private Parents, to take care of the good education of their Children; as the beſt way to make a Kingdom happy, and to prevent the increaſe of wickedneſs. About which he interpoſes an Obſervation between theſe two: in the explanation of all which verſes, I have had ſome reſpect to the LXX. without any injury to our Tranſlation.
[k] And ſo I have done in the next v. 18. where by viſion or rather prophecy they underſtand foreign, an expounder of the Laws of God to the people; which was the office of the Prophets: who had a great ſtroke alſo in the Government (as Melancthon obſerves) and by their counſels, when they were followed, made the Kingdom flouriſhing. As Eliſha for about 70 years governed the counſels of their Kings in the greateſt calamities; particularly in the ſiege of Samaria: After whoſe death the Kingdom indured not much above an 100. years, agitated by perpetual ſeditions. Thus Eſaiah, by his counſels, moderated the calamities of Judah for ſeveral years: after which followed the ruin of the Nation; in which notwithſtanding, by the counſels of Jeremiah a good part of the people were ſaved. From ſuch examples, ſaith he, we may gather, that when prophecy ceaſed, the people were ſcattered (ſo he tranſlates the word Para) becauſe for want of wholeſome Counſellours there follows in Empires ſtrifes of ambition, and ſeditions, which all tend to utter ruin: yet the ſecond part of this ſentence, ſaith he, admoniſhes us, that a remnant ſhould be ſafe in their diſperſions, viz. ſuch as kept the Divine Doctrine. For want of which God takes away mens inſtructers, when they are not obedient to wholſome precepts. So the LXX. tranſlate this verſe (minding the ſenſe rather than the words) there is no expounder of the Law, to a wicked lawleſs Nation, &c. God ſtrips them even of their teachers; as ſome tranſlate the word Para, periſh: which hath various ſignifications, moſt of which I have expreſſed in the Paraphraſe; becauſe they all agree well enough to this place.
[l] There is an expoſition of the next words, v. 19. which would be very natural, if the Wiſe man ſpoke onelyonly of the commands of Maſters to their Servants; which they pretend ſometime not to hear, that they may not doe as they are bidden. But he ſpeaks of their not amending the faults, of which they have been already told: which is not the quality of all ſervants; and therefore I have ſaid a ſlave. Or elſe we muſt interpret it, as the LXX. do of foreign, a ſtubborn, obſtinate ſervant; whoſe heart is hardned againſt all words that can be ſpoken to him, good or bad.
[m] But I muſt make no more gloſſes, for fear of prolonging this Preface too much beyond its juſt bounds. And therefore I ſhall conclude it, with the Lord Bacon's obſervation upon v. 21. (where the LXX. have expreſſed but a little part of the ſenſe) "that both Princes and private Maſters, ſhould keep a mean in the diſpenſation of their grace and favour towards ſervants: which mean is threefold. Firſt, that Servants be promoted by ſteps (or degrees) not by leaps. Secondly, that they be now and then accuſtomed to repulſes. Thirdly (which Machiavel well adviſes) that they have ever in their ſight before them, ſomething whereunto they may further aſpire. For unleſs theſe courſes be taken, in raiſing of Servants, Princes ſhall inſtead of thankfull acknowledgments, and dutifull obſervance, be repaid with nothing but diſdain and contumacy. For from ſudden promotion, ariſes inſolence; from conſtant attainment of their deſire, proceeds impatience of being denied; and there being nothing remaining that they can further wiſh, alacrity and induſtry will ceaſe."
1. HE that being often reproved, hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy.
1. HE that having received frequent reproofs from good men, and perhaps corrections from God, will not yield in the leaſt, but abſolutely refuſeth to be guided by them, and ſubmit unto them; is in danger to fall, and that on a ſudden, into utter and irrepairable ruin. See Arg. [a]
2. When the righteous are in authority, the people rejoyce: but when the wicked beareth rule, the people mourn.
2. When juſt and mercifull Governours make vertuous men grow numerous (XXVIII. 28.) a Kingdom is happy: but when an ungodly man rules, the wicked get into places of truſt; and make the people miſerably groan under their oppreſſions. See Arg. [b]
3. Whoſo loveth wiſedom, rejoyceth his father: but he that keepeth company with harlots, ſpendeth his ſubſtance.
3. A young man, whoſe love of wiſedom and vertue, preſerves his body as pure as his mind, and his eſtate as intire as both, gives the greateſt joy to his Father: As on the contrary, nothing can be a greater grief to him, than to ſee his Son ſo ſottiſh, as to maintain a company of harlots; whoſe covetouſneſs, being as unſatiable as their luſt, devoureth all that he hath. See Arg. [c]
4. The king by judgment ſtabliſheth the land: but he that receiveth gifts, overthroweth it.
4. A King that adminiſters Juſtice exactly to all his Subjects, reſtores his Kingdom to a good eſtate, though it hath been before in great diſorder: But he who, having no reſpect to equity and right, takes the moſt illegal courſes to inrich himſelf, ſubverts it utterly; though it be never ſo well ſettled. See Arg. [c]
5. A man that flattereth his neighbour, ſpreadeth a net for his feet.
5. He that ſooths up his neighbour, by commending all that he doth, though never ſo directly againſt his intereſt, is ſo far from being his friend, as he imagins, that he is a traitour to him; and leads him unawares into ſuch dangers, that when he finds himſelf perplexed in them, he will treat that flatterer as his greateſt enemy. See Arg. [d]
6. In the tranſgreſſion of an evil man there is a ſnare: but the righteous doth ſing and rejoyce.
6. A naughty man hath an heavy heart at laſt, when he finds himſelf undone by thoſe very arts, whereby he thought to have ruin'd others: but pious men are always cheerfull, nay, full of joy; both to think that they are in ſafe and ſecure ways, and to ſee the evil doer caught in his own wickedneſs.
7. The righteous conſidereth the cauſe of the poor: but the wicked regardeth not to know it.
7. A righteous man, when he is in authority, not onelyonly readily receives, and patiently weighs, the complaints of the pooreſt perſon; but is at the pains to ſtudy his cauſe, that he may fully underſtand it and doe him right, though he thereby incurr hatred to himſelf from the adverſe party: but a wicked man will not attend unto it, or not uſe due care to be well inſtructed in it. See Arg. [e]
8. Scornfull men bring a city into a ſnare: but wiſe men turn away wrath.
8. There are no greater fools than Scorners, who by laughing at all things ſerious, whether ſacred or civil, put a Kingdom into combuſtion, when it is diſpoſed to be quiet; nay, turn things topſyturvy, and indanger its utter ruin, unleſs good and cautious men prevent it: who by their piety, turn away the divine vengeance; and by their prudence and other vertues, divert the fury of men, which thoſe ſcorners have raiſed. See Arg. [f]
9. If a wiſe man contendeth with a fooliſh man, whether he rage or laugh, there is no reſt.
9. Let a man be never ſo wiſe, it is to no purpoſe for him to diſpute or to enter into any conteſt with an obſtinate fool: for which way ſoever he deal with him, whether roughly or gently, whether angrily, or pleaſantly, there will be no end of the controverſie; but the fool will ſtill have the laſt word; nay, it is well if he do not either reſtleſsly rage, or laugh one to ſcorn. See Arg. [g]
10. The bloudthirſty hate the upright: but the juſt ſeek his ſoul.
10. Men enormouſly wicked, who ſtick not to kill thoſe that oppoſe their deſires, above all others hate and would deſtroy an upright Magiſtrate; whoſe integrity makes him courageouſly indeavour to bring them to condign puniſhment: but ſuch a perſon, all vertuous men love the more heartily, and labour to defend and preſerve from their violence; or to revenge his death, if he ſhould periſh by them. See Arg. [h]
11. A fool uttereth all his mind: but a wiſe man keepeth it in till afterwards.
11. A fool is ſo inconſiderately tranſported by his paſſion, or conceit of himſelf, that when he comes to treat of any buſineſs, he can put no ſtop to his diſcourſe; but runs on, till he hath poured out all that he thinks upon that Subject: but a wiſe man repreſſes the heat and forwardneſs of his ſpirit, that he may pauſe and take time, to declare his mind, not altogether, but by parcels. See Arg. [h]
12. If a ruler hearken to lies, all his ſervants are wicked.
12. A Prince who hearkens to the falſe ſuggeſtions of thoſe, that tell him he may doe what he pleaſes, or who eaſily believes, without any examination, all the ſtories and accuſations that are brought him againſt others; fills his whole Court with ſo many wicked men, that it is hard to find an honeſt Miniſter, or Officer among them. See Arg. [i]
13. The poor and the deceitfull man meet together: the LORD lightneth both their eyes.
13. The world is made up of ſeveral ſorts of men; of poor, for inſtance, who are fain to borrow, and of rich who lend them money, and perhaps oppreſs them: but theſe would all agree well enough, when they meet together, if they would but conſider, that there is one LORD who makes the Sun to ſhine equally on all; and who intends all ſhould live happily, though in an unequal condition. See XXII. 2.
14. The king that faithfully judgeth the poor, his throne ſhall be eſtabliſhed for ever.
14. A King that adminiſters juſtice equally to all his Subjects, and cannot be moved by the power or intereſt of the greateſt perſons to deny it to the meaneſt; but faithfully and ſincerely ſets himſelf to help the poor to their right, or to defend them from violence and wrong; takes the ſureſt courſe to ſettle himſelf in the affections of his people, and continue his Kingdom for many generations.
15. The rod and reproof give wiſedom: but a child left to himſelf, bringeth his mother to ſhame.
15. The way to make a Child wiſe and vertuous, is not onelyonly to inſtruct him in his duty, but to check him when he is in fault; and that not merely by reproof, but by the ſharp diſcipline of the rod, when the other will doe no good: for if he be left to follow his own will, or rather to wander after his own inclinations, without ſuch reſtraints, he will prove, in all likelihood, a diſgrace to his mother, by whoſe indulgence he was ſpoiled; nay, fly perhaps in her face, and openly reproach her. X. 1.
16. When the wicked are multiplied, tranſgreſſion increaſeth: but the righteous ſhall ſee their fall.
16. When the wicked grow numerous, by growing great (v. 2.) men take the greater licenſe to tranſgreſs; and wickedneſs increaſes by having authority on its ſide: but let not the righteous hereby be diſcouraged; for the wickeder men are, the ſhorter is their reign; and they that preſerve their vertue ſhall have the pleaſure to behold their downfall.
17. Correct thy ſon, and he ſhall give thee reſt: yea, he ſhall give delight unto thy ſoul.
17. It may ſeem moſt for thy eaſe to let thy Child alone, without giving him correction or reproof; but let me adviſe thee to put thy ſelf to this trouble, to ſave thy ſelf a greater (viz. many anxious and reſtleſs thoughts, which his ill doing will raiſe in thee) or rather to give thy ſelf the higheſt delight, when by thy care of his education, he proves a great ornament unto thee.
18. Where there is no viſion, the people periſh: but he that keepeth the law, happy is he.
18. Where there are none to inſtruct the people, and expound the will of God unto them, they firſt grow idle and careleſs, and then run into all licentiouſneſs; till, growing refractory and ungovernable, they be abandoned by God to deſtruction: but when they are not onelyonly well taught, but alſo ſtrictly obſerve the Laws of God, they remain in a proſperous and happy condition. See Arg. [k]
19. A ſervant will not be corrected by words: for though he underſtand, he will not anſwer.
19. A Slave, and he that is of a ſervile nature, is not to be amended by reaſon and perſwaſions; no, nor by reproofs, or threats: for, though he hear, and underſtand too, what you ſay yet, he will not obey, till he be forced unto it by blows. See Arg. [l]
20. Seeſt thou a man that is haſty in his words? there is more hope of a fool, than of him.
20. Obſerve it when you will, you ſhall commonly find that he who is forward to ſpeak to a buſineſs, before his betters, or before he underſtand it, or hath conſidered it, is ſo conceited of himſelf, that a man wholly ignorant, may ſooner be rightly informed, than he who is ſo well perſwaded of his own ſufficiency.
21. He that delicately bringeth up his ſervant from a child, ſhall have him become his ſon at the length.
21. It is ſo hard for a man of baſe condition, to bear a ſudden preferment handſomely, that it is dangerous to expreſs too much kindneſs to a Servant at the very firſt; by feeding him delicately, clothing him finely, or indulging him too much eaſe, liberty and familiarity: for this is the way to make him ſawcy, if not contumacious; nay, to domineer and take upon him, as if he were a Son, and perhaps indeavour to diſinherit the Heir of the Family. See Arg. [m]
22. An angry man ſtirreth up ſtrife, and a furious man aboundeth in tranſgreſſion.
22. A man prone to anger is very troubleſome, and unpeaceable; being apt to quarrel about trifles: and, as he offends very often ſo, if he let it proceed to rage and fury, he falls into abundance of ſins; both in word and deed, againſt God, and againſt his neighbour.
23. A mans pride ſhall bring him low: but honour ſhall uphold the humble in ſpirit.
23. Proud and contumelious behaviour, inſtead of procuring men reſpect, throws them into the contempt and hatred of all; and at laſt into deſtruction: but he whoſe meek and lowly mind makes him kind and obliging, ſhall be highly eſteemed; and the eſteem he hath ſhall be his ſupport, when others fall to ruin.
24. Whoſo is partner with a thief, hateth his own ſoul: he heareth curſing, and bewrayeth it not.
24. He that partakes with a thief, by harbouring him when he is purſued, or by receiving ſtoln goods, &c. hath the ſame guilt upon him with the thief himſelf; and as he hath put his own life in danger to ſave the thiefs, ſo this will engage him to run his ſoul into greater danger, to ſave his life: for being adjured to diſcover what he knows, he will go near to forſwear himſelf; for fear of being hanged.
25. The fear of man bringeth a ſnare: but whoſo putteth his truſt in the LORD, ſhall be ſafe.
25. As all inordinate fear bereaves a man of counſel and power to help himſelf; ſo he that ſtands in too great fear of what men can doe unto him, will be inſnared in many ſins, and perils alſo, to avoid their diſpleaſure: but he that confides in the Lord, hath his wits always about him, and, being raiſed above ſuch low conſiderations, preſerves his integrity; and that, by God's good providence over him, will preſerve him in ſafety.
26. Many ſeek the rulers favour, but every mans judgment cometh from the LORD.
26. There are multitudes of men, who are ambitious to be known to their Prince, and obtain his favour for honour and preferment; but few remember that there is a greater Lord than he, the Sovereign of all the world, whoſe grace and favour ſhould be principally ſought: for He determins and orders what every man's portion ſhall be; and will both judge of mens deſerts better than any earthly King can do; and deal with them according as they behave themſelves, in that condition wherein they are.
27. An unjuſt man is an abomination to the juſt: and he that is upright in the way, is abomination to the wicked.
27. There is ſuch a perfect antipathy between vertue and vice, that all truly good men extremely abominate him that doth miſchief in the world, though he be never ſo great and powerfull: as, on the contrary, the evil doer hath every man that behaves himſelf uprightly, though never ſo uſefull, in utter abhorrence and deteſtation.
The END of the THIRD PART.