especially that they may execute their malice and wrath upon those whom they hate; and accordingly God will deal with them: good things shall be the portion of the righteous, but his just indignation shall frustrate the expectation of the wicked.

Ver. 24. There is that scattereth, and yet increaseth: and there is that with-holdeth more than is meet, but it tendeth to poverty.] You may see by this how mise rably they are mistaken, who imagine none so wise as the penurious, that you shall find here and there a man who communicates readily and liberally to the necessities of others, and yet his estate is so far from being impaired thereby, that it increases; when others, who are so saving that they will part with nothing, no, not upon the most just occasions, do not thrive at all, but by one means or other become beggars.

Ver. 25. The liberal soul shall be made fat; and he that watereth, shall be watered also himself.] Let not him, therefore, that bestows benefits, imagine thereby he shall be impoverished, for it is the certain way to enrich himself; and the larger his charity is, and the more diffused for the refreshment of others, the greater abundance shall be poured on him, and the abler still shall he grow to do more good.

Ver. 26. He that with-holdeth the corn, the people shall curse bim; but blessing shall be upon the head of him that selleth it.] He that hoardeth up corn in a time of scarcity, on purpose to raise the price, shall fall into the popular hatred, and be loaded with many a curse; but he who then opens his granaries, and sells at a moderate rate, shall not only have the people's good word, but the blessing of God.

Ver. 27. He that diligently seeketh good, procureth favour; but he that seeketh mischief, it shall come unto bim.] He that, from the time he rises, studies nothing but how to do good to others, shall obtain favour both with God and man; but he whose business it is to do mischief, shall draw upon himself the evil he designs. against others.

Ver. 28. He that trusteth in his riches, shall fall; but the righteous shall flourish as a branch.] He whose confidence in riches, as the surest support and defence, makes him covetous, unjust, and unmerciful, shall fall to decay like a withered leaf; but they whose pious dependance upon God makes them just and charitable, like a flourishing tree, shall thrive and prosper.

Ver. 29. He that troubleth his own house, shall inherit the wind; and the fool shall be servant to the wise of beart.] He that makes or cherishes dissensions and factions in his own family, (or kingdom), may, by making a great bustle and stir, seem to be a notable man; but will not only be deceived in his expectations, but defame his government, and bring his estate to nothing; nay, it is oftentimes seen, that he who is thus foolish, loses all his authority, and becomes a servant to him who administers his affairs with a more prudent care. See Arg. [c]

Ver. 30. The fruit of the righteous is a tree of life; and be that winneth souls is wise.] The benefit the world receives from a just and charitable man is so great, that it may be compared to the fruit of the

CHAP. XII.

THE ARGUMENT.-This chapter begins with an admonition, often inculcated in this book, concerning the affection wherewith a man that would be wise and good, ought to receive charitable reproofs. And there are several things also repeated, concerning the providence of Almighty God, in punishing men according to their wickedness, and delivering good men from those who seek their destruction; which is notably expressed in three verses, one after another, ver. 5. 6. 7. where he observes how the wicked, labouring to compass their ends, by cozenage, or by violence, even by blood, (especially if they can privately make a man away), not only miscarry in their designs, but are unexpectedly overturned, and subverted out of their places, wherein they behave themselves with such injustice and cruelty.

There are divers instructions also here repeated about several virtues and vices; especially those of the tongue. Among which Melancthon commends this to the remembrance of the reader, ver. 22. [a] "Lying lips are an abomination to the Lord;" who recommends to us, says he, the love and care of truth; both in doctrines concerning himself, and in arts, and in all honest covenants and contracts. For truth being among the chiefest and most conspicuous virtues, therefore the contrary vice is condemned, by a terrible word, and called abomination, i. e. such an evil as God detests with a singular indignation, (for idols are called soxuyara, abominations, or abominable things), which is principally true of such lies as are on purpose invented to destroy men's fame; and much more of such as are devised for the taking away their lives, and the ruin of their families; such as those which David often complains were contrived against him.

The Lord Bacon hath made notable remarks also upon another passage in this chapter, ver. 10. where he observes, concerning the former [b] part of the verse, "That there is implanted in man's nature a noble and excellent affection of pity and compassion, called here mercy; which extends itself even unto brute creatures, that are by divine ordination sub. ject to his command. And, therefore, this com

passion hath some analogy with that of a prince towards his subjects; nay, further, it is most certain, that the worthier any soul is, the larger is its compassion. For contracted and degenerate minds imagine these things appertain not to them; but the mind that looks upon itself as a nobler portion of the universe, is kindly affected towards inferior creatures, out of the communion there is between them; wherefore we see, that there were under the old law many precepts concerning this, which were not so much merely ceremonial, as institutions of mercy; as that of not eating flesh with the blood in it, and such like." I suppose he means those mentioned, Exod. xxiii. 5. 19. Deut. v. 4. xxii. 6. 7. xxv. 4. For, as Grotius hath excellently observed, it is very laudable to exercise kindness towards brute creatures, that we may keep ourselves the more remote from all manner of cruelty towards men. Which the angel, the Jews think, reproved in Balaam, when he chid him for striking his ass three times. For thus they bring in the angel, speaking to him, in the great commentary upon Numbers: "If I am required to demand satisfaction for the injury done thy ass, concerning whom there is no law of justice, nor covenant of our fathers, how much more for this, that thou goest about utterly to root out a whole nation?”

I omit what the same Lord Bacon there says, (book viii. of the Adv. of Learning, c. 2. parab. 14.), concerning the ancient Essens and Pythagoreans, and concerning some people now in the Mogul's country, and the present Turks, who are full of affection to brute creatures; and only observe, that he looks upon the latter part of the same verse, as a kind of caution added by the wise man, lest we should think he patronises all sorts of mercy and compassion. "No, the mercy which spares wicked persons from being cut off by the hand of justice, is not mercy, but more cruel than cruelty itself. For cruelty is exercised upon single persons only; but this kind of mercy, by the grant of impunity, arms the whole band of impious men a. gainst the innocent." So, by the mercies of the wicked, he understands mercy shewn to the wicked; which is an unusual form of speech, and disagreeing to the opposition which the wise man, in this proverbial saying, makes between the righteous and the wicked. And, therefore, it is not to be embraced, nor to be looked upon as a true expo. sition; in which, though I believe he followed Drusius, yet he hath very little company besides. And the sense rather lies, as I have expressed it in the paraphrase; in which, if I have added more than interpreters do, I am confident it will appear to him. that considers, not to be without reason. For these words, "The tender mercies of the wicked are cruel," seem to me to have the same sense with that proverbial speech among the Greeks, "Exegav daga adaga.

In the twelfth verse I have expressed both senses of which the word mexod is capable; which signifies both a net and a fortress. And so I have done in

the next, (ver. 13.), which may be rendered two ways: Either, that by prevaricating with his lips, a wicked man lays snares, or [c] that he is himself insnared by his prevarications. In the same manner I have comprehended more senses than one, in several other verses; which, if I should particularly mention, it would enlarge this preface beyond its just length; else I should have made some remarks upon ver. 15. where the danger of self-love and self.conceit is represented, which hath ever this effect, that it makes men slight, if not reject good counsel, out of a vain opinion, that none can advise them better than themselves; which is to follow the direction of a fool. For it is as certain a note of folly, to rely wholly upon a man's own judgement, as it is of prudence to hearken to the

Ver. 3. A man shall not be established by wickedness; but the root of the righteous shall not be moved.] For no man, though never so subtile or powerful, shall be able to establish himself and his family, who lays the foundation of his greatness in wickedness; but the righteous, like a tree that hath taken a deep root in the earth, though shaken with storms and tempests, shall remain unmoveable in a flourishing estate.

Ver. 4. A virtuous woman is a crown to her husband; but she that maketh ashamed, is as rottenness in his bones.] A wife that strenuously employs herself in her domestic affairs, and can prudently command her own passions and desires, is a singular ornament and ho-nour to her husband, who may well glory in his happiness; but she whose laziness, or lasciviousness, or other infamous quality, makes him hang down his head for shame, is an incurable grief and vexation, consuming him and all that he hath

Ver. 5. The thoughts of the righteous are right; but the counsels of the wicked are deceit.] The designs of good men are managed with exact justice and truth; but the contrivances of the wicked are carried on with fraud, dissimulation, and all manner of deceit.

Ver. 6. The words of the wicked are to lie in wait for blood; but the mouth of the upright shall deliver them.] Nay, (such is the height of their wickedness), they consult one with another, and lay plots to take.

away secretly the life of those who stand in the way of their designs; but men sincerely good give the best advice they can, to deliver such innocent persons from their bloody snares.

Ver. 7. The wicked are overthrown, and are not; but the house of the righteous shall stand.] And God befriends them also; who not only defeats those wicked projectors in their designs, but so totally overthrows them and their families, that no footstep of them remains; whereas he not only continues, but settles the just man's family in a durable succession, (as I have often said, ver. 3. and x. 25. 30. xi. 35.), when they that assaulted them are quite extinct.

Ver. 8. A man shall be commended according to bis wisdom; but he that is of a perverse heart shall be despised] True prudence directing a man to effect his ends by fair and honest means, will procure him the greatest esteem, and the most lasting praise; but he who contrives by fraud, and such like crooked ways, to attain his aim, shall fall into utter contempt, and be scorned by all as a foolish knave.

Ver. 9. He that is despised, and bath a servant, is better than he that honoureth himself, and lacketh bread.] He is far happier who makes no shew in the world, but hath a competent estate, than he who appears in great splendour and pomp abroad, but wants bread to eat when he is at home.

Ver. 10. A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel.] A good man takes care that his beast be well used, and have food and rest convenient for it; which is more than men bent upon wickedness will do for their neighbours; for their very kindnesses, being treacherous, are a cruel cheat; nay, the highest expressions which they make of tenderness and compassion, (whereby they induce others to repose a trust in them), are intended merely as a cover for the mischief they mean more securely to do them. See Arg. [b]

Ver. 11. He that tilleth his land shall be satisfied with bread; but he that followeth vain persons is void of understanding.] He that takes pains in an honest employment, suppose in tilling his land, shall find it requite him with sufficient, if not plentiful provision for himself and his family; but he that is idle, falling into the company of loose and wicked persons, will find at last, (by the desperate courses into which they will lead him), that he wants not only bread, but understanding.

Ver. 12. The wicked desireth the net of evil men; but the root of the righteous yieldeth fruit.] The wicked desires two things; first to do as much mischief as he çan by wiles and arts of deceiving, and then to be secure in his wickedness: but the righteous make every body the better for them, and thereby enjoy that safety which the other have only in their wishes

and desires.

Ver. 13. The wicked is snared by the transgression of his lips; but the just shall come out of trouble.] The wicked insnares himself by that deceitful talk wherewith he designed to have ensnared others; but the righteous escapes the danger; nay, by his prudent dis

course, avoids very great difficulties, wherein otherwise he might have been entangled. See Arg. [c] Ver. 14. A man shall be satisfied with good by the fruit of his mouth, and the recompence of a man's bands shall be rendered unto him.] There is no man gives good counsel and advice, (especially in public affairs), but he shall reap the fruit of it abundantly himself; and there is no good work he doth for the benefit of others, but God will requite it, and make it turn to his own good account.

Ver. 15. The way of a fool is right in his own eyes; but he that bear keneth unto counsel is wise.] A fool is so conceited that he consults nobody but himself; for whatsoever he doth, in his own opinion he is always in the right; but a wise man will not rely upon his own judgement alone, but, suspecting himself, make use of the sound advice of other men.

Ver. 16. A fool's wrath is presently known; but a prudent man covereth shame.] A fool (like a beast) is no sooner provoked but he grows angry; and, which is worse, it appears immediately in his coun tenance, words, and actions; whereas a prudent man is not unseemly transported by his passion, but stifles his resentments, even of the most reproachful injuries

that are done him.

Ver. 17. He that speaketh truth, sheweth forth righteousness; but a false witness, deceit.] He that freely and boldly speaks the truth, and all the truth, and nothing but the truth, demonstrates himself an honest man, and doth justice unto others; but he that conceals the truth, or forges falsehoods, and testifies unto lies, declares himself both a deceitful and mischievous person.

Ver. 18. There is that speaketh like the piercings of a sword; but the tongue of the wise is health. A cutthroat is not more pernicious than he; and they are not much better, whose business it is by secret calumnies to wound the reputation of their neighbours, or to make discords and divisions among them; which a good man uses all his skill to cure, persuading them to love, unity, and peace.

Ver. 19. The lip of truth shall be established for ever; but a lying tongue is but for a moment.] He that speaks the truth (being always conformable to himself) hath this advantage, that he can never be disproved, not consequently discredited; but a liar, though he may at present be believed, is soon confuted; for he is apt to contradict himself, and blast his own reputation for ever.

Ver. 20. Deceit is in the heart of them that imagine evil; but to the counsellors of peace is joy.] They do but deceive themselves, who look for any satisfaction from dissensions and disturbances, which they cannot contrive without much fear and anxiety of mind; but as they are always chearful who consult nothing but peace, concord, and happy settlement, so they will have great joy, whatsoever the issue be, of such good designs.

Ver. 21. There shall no evil happen to the just; but the wicked shall be filled with mischief.] For the divine providence takes a peculiar care of good men, to

fected with a vain opinion of themselves, either cannot see the truth, if it be against their thoughts, or if they do, they will not acknowledge it, for fear they should yield, and confess themselves

overcome.

[d] The other is ver. 23. the latter part of which he renders differently from all that I have read. "There is much food in the furrows of the poor, et alii sine modo cumulant, and others heap up with out any measure;" that is, to no purpose, when a little will suffice. Which is a wise saying, but not agreeable to the Hebrew text.

I shall only add, that as the chapter begins with an admonition to hearken to reproof, (especially from parents), which is repeated again in the middle, ver. 13. 18. so it concludes, [e] in the last verse but one, with an advice to parents not to spare the rod, if reproof will not do; which is but necessary in very young children; because there is no other means perhaps to make them understand the difference between good and evil, decent and unseemly, but only to make them smart for the one, and to give them some sensible pleasure for the other. Some children there are, are so disposed, that they must be thus treated; and it seems a wonderful piece of wisdom in the Lacedæmonians, (as Plutarch relates in his Laconical Institutes), that, out of an universal love and care for each other's good, made it lawful for any man to correct the child of another person, if he saw him do amiss. And if the child complained of it to his father, it was looked upon as a fault in the father if he did not correct him again for making that complaint. Such was their confidence in each other, that every man being as much concerned for another man's children as for his own, would never do them any injury, nor unreasonably check them without cause. For this is the character Plutarch gives of them, that they did not, as in other cities, "look every man only after his own children, servants, and cattle, but every man looked upon what was his neighbour's as his own, ὅπως ὅτι μάλιςα κοινονῶσι να φροντίζωσιν ὡς ἰδιων, that there might be, as much as was possible, a communion among them, and they might take care of what belonged to others, as if they were their own proper goods.

Ver. I.

AWISE son beareth his father's instruction: but a scorner heareth not rebuke.] A good child will reverently receive and obey both the instruction and reprehension of his father; but there is no hope of him that laughs and scoffs when he is admonished or chidden for his faults.

Ver. 2. A man shall eat good by the fruit of his mouth but the soul of the transgressors shall eat violence.] He that speaks well of others, or gives them faithful counsel, shall reap the benefit thereof himself; and so shall they that perfidiously calumniate or de. ceive them, suffer themselves that injury which they desired to do their neighbours.

Ver. 3. He that keepeth his mouth, keepeth his life;

but he that openeth avide his lips, shall have destruction.] It is worth a man's pains to watch over his tongue, for he that carefully observes every word he speaks, preserves himself from much trouble and danger; but he that blunts out every thing that comes into his head, not minding what he saith, is in the ready way to ruin.

Ver. 4. The soul of the sluggard desireth, and hath nothing but the soul of the diligent shall be made fat.] There is nothing gotten by sloth, neither riches nor learning, which he in vain desires that will not labour for them; but the diligent and industrious shall never want satisfaction, but enjoy perhaps a great deal more than he desired.

Ver. 5. A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.] A good man. not only avoids, but hates all manner of falsehood, both in word and deed; but the wicked delights to abuse others with such abominable lies and frauds, as make him no less loathsome than a stinking carcase, and so contemptible, that he dare not shew his face for shame.

Ver. 6. Righteousness keepeth him that is upright in the way; but wickedness overthroweth the sinner.] The. justice of all honest and upright designs will be a sufficient security to them; but all wicked contrivances are overthrown by their own iniquity.

Ver. 7. There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet bath great riches.] You will be deceived, if you judge of men by the outward appearance, for there are those who have the vanity to make a great show in the world, when they are not worth a farthing; and others, who are so cunning as to dissemble their vast estates under the garb of poverty.

Ver. 8. The ransom of a man's life are his riches; but the poor heareth not rebuke.] Rich men are not always so happy as they are imagined, for their wealth sometimes only serves to make them accused of high crimes, and then to bring them off with a huge sum of money, which they pay to save their lives; but nobody is apt to find fault with the poor, or to bring any charge against them. See Arg. [a]

Ver. 9. The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.] The happiness. of the just is great and illustrious, like the light of the sun, and increases still to their endless joy; but

the happiness of the wicked is weak and dim, like the light of a candle, and will at last be utterly extinguished..

Ver. 10. Only by pride cometh contention; but with the well-advised is wisdom.] They that have an high conceit of themselves, and will yield to none, declare their folly, in that they can do nothing without strife and contention; but they that are so humble as to be advised by others, do all things prudently, in quietness and peace. See Arg. [c]

Ver. 11. Wealth gotten by vanity, shall be diminished: but he that gathereth by labour shall increase.] Wealth ill gotten, (by lying, gaming, cheating, &c.), soon wastes away; but what is gotten by honest la