ject, because I find even Maldonate himself, in his notes upon this place, hath the confidence to con clude the pope must needs have this privilege, which is promised to kings; when it is apparent, kings are not infallible, and consequently, by his own reasoning, popes cannot be so.

There are other notable sentences which would deserve a larger gloss than I have given in this paraphrase, which I must pass by; because this preface is already prolonged to a great length. [d] I shall only therefore mention two. One, ver. 21. where wisdom and eloquence are compared to gether. The former of which, no doubt, is of greatest value, as we see in those words of God to Moses, when he disabled himself for the service imposed upon him, for want of the other faculty: "There is Aaron," saith the text; "he shall be thy speaker, and thou shalt be to him as God." Yet in profit, and popular esteem, wisdom gives place to eloquence; according to the vulgar trans lation of this verse, Sapiens corde appellatur prudens, sed dulcis Eloquia majora reperiet. Signifying, says the Lord Bacon, (Adv. of Learning, book vi. ch. 3.), not obscurely, that "profoundness of wisdom may help men to fame and admiration; but it is eloquence which prevails in business and active life."

[e] The other is ver. 26. where I have put two senses together, according to the different acceptions of the Hebrew word amal; which signifies either to take pains one's self, or to molest others. But I can see no reason why Maldonate should favour the LXX translation; who, against the stream of all other in terpreters, apply these words to an ungodly man's digging up evil to himself; as if the meaning were, "he digs a pit for himself, and the words he speaks are the cause of his punishment, as if he were burnt;" unless it proceed from his fondness for the Spanish inquisition, which he was desirous to introduce every where. The very best of them, it appears by him, (who was one of the most learned and judicious interpreters in the Romish church), are most devoutly bent to our destruction; for he cannot forbear here to alledge that inquisition as a proof of Solomon's words: Id exemplo inquisitionis Hispanica perspicuum est, &c. "This is apparent by the example of the Spanish inquisition; whereby he that speaks any thing rashly against the faith, is deservedly delivered to the fire; which I wish were done every where." Thus, in the most literal sense, this Jesuit's lips are as a burning fire; in which he would have us not only singed, but devoured; in pursuance of this maxim of Solomon. Which others honestly interpret of those calumnies, discords, seditions, which evil men raise by their tongues, to the destruction of their neighbours. For so it follows, ver. 28. "A froward man soweth strife," &c.

Ver. 1. THE preparations of the heart in man, and the answer of the tongue, is from the LORD.]

Men may deliberate, and contrive, and order in their mind, what and in what manner and method they will speak; but whether they shall persuade and prevail, or no, for such an answer as they expect, nay, be able to deliver themselves with such elocution as they imagine, cannot be resolved by them, but depends upon the pleasure of the Lord. See Arg. [a]

Ver. 2. All the ways of a man are clean in his own eyes; but the LORD weigbeth the spirits.] Such is the blindness of self-love, that men can find no fault in themselves, but imagine all that they contrive and do to be free from blame; which when the Lord examines, who searches into the very intentions of men's hearts, is found to be very defective, if not vicious.

Ver. 3. Commit thy works unto the LORD, and thy thoughts shall be established.] When thou undertakest any thing, implore the divine blessing; and, committing the success of it to God's providence, leave it to him to give what issue to it he pleases; which is the surest way to have thy honest designs accomplished.

Ver. 4. The LORD bath made all things for himself; yea, even the wicked for the day of evil.] The Lord disposeth all things throughout the world, to serve such ends as he thinks fit to design; which they can not refuse to comply withal; for if any man be so wicked as to oppose his will, he will not lose their service; but when he brings a public calamity upon a country, employ them to be the executioners of his wrath. See Arg. [b]

Ver. 5. Every one that is proud in heart, is an abomination to the LORD; though band join in hand, he shall not be unpunished.] There is no man so great, but if his mind grow lofty and arrogant, forgetting God, and insolently oppressing his neighbour, he is hateful beyond all expression unto the Lord, who will take vengeance on him, and pull him down, though he make never so strong confederacies to support himself; for if he avoid one punishment, another shall overtake him, nay, his wickedness shall pursue him from generation to generation, (xi. 21.)

Ver. 6. By mercy and truth iniquity is purged; and by the fear of the LORD men depart from evil.] The most effectual means to appease men's anger for private offences, or to divert the anger of God in public calamities, is to exercise mercy and loving-kindness, with justice and faithifal performance of promises; especially when they proceed from an awful regard to God, and religious dread of his displeasure, which will make a man careful to decline every thing that is evil, and thereby escape the punishment that attends upon it.

Ver. 7. When a man's ways please the LORD, be maketh even his enemies to be at peace with him.] The best way to have our enemies reconciled unto us, is for us to be reconciled unto God; for such is the reverence men bear to virtue, and such is the love which the Lord hath to virtuous persons, that when all their designs and actions are such as he approves, he inclines even those that were their foes to become their friends.

tive.

Ver. 26. He that laboureth, laboureth for himself; for his mouth craveth it of him.] It is a powerful motive to a man to take pains in an honest employment, that all his labour is for his own preservation, his mouth begging this favour of him, that he may not starve; and, on the contrary, he that spends his time in giving trouble and vexation unto others, will find it fall upon himself, for he cannot speak so much as an evil word, but it will return upon him, and fly back in his own face. See Arg. [e]

Ver. 27. An ungodly man diggeth up evil; and in his lips there is a burning fire.] And it is not a little pains that an ungodly lawless man takes, to plot and devise mischief, wherein he labours, as if he was digging for a treasure; and one way is, to brand his neighbour with false reports and slanders, and thereby utterly destroy his reputation.

Ver. 28. A froward man soweth strife, and a whisperer separateth chief friends.] Others of them have such a perverseness in their spirit, that it is their business to disturb the world, and raise dissensions among those that would live in peace, by backbiting, detracting, and whispering false stories; making a breach even between princes and people, husband and wife, nay, the dearest friends and familiars, if they hearken to their tales.

Ver. 29. A violent man enticeth bis neighbour, and leadeth him into the way that is not good. Another sort live by rapine and open violence, who are not content to do wrong themselves, but persuade othersTM to enter into their society, and then lead them into the most pernicious courses.

Ver. 30. He sbutteth his eyes to devise froward things; moving his lips, he bringeth evil to pass.] Which they do not fall into by chance, but with profound study contrive the ruin of others, and the sign being given, they furiously execute the mischief they have designed.

Ver. 31. The boary head is a crown of glory, if it be found in the way of righteousness.] Old age is very venerable, when a man's past life hath been truly vir

tuous and useful; which is the best way also to prolong one's days, and bring one to that great honour which is due to those who have long done much good to mankind.

Ver. 32. He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city.] He that can suppress the vehement motions of anger, deserves more praise than those mighty men who quell the enemies that oppose them; and he that hath power to govern all his own inclinations, affections, and passions by reason, hath a nobler empire than he that subdues cities and countries by force

of arms.

Ver. 33. The lot is cast into the lap; but the whole disposing thereof is of the LORD.] Acknowledge the divine providence in all things, even in those which seem most casual; for though men cast the lots into the lap of a garment, or into a hollow vessel, and thence draw them out again, yet it is the Lord who directs entirely in what order they shall come forth, and so determines the matter in doubt according to his pleasure.

CHAP. XVII.

THE ARGUMENT,-In the first verse of this chapter, the wise man observes how happy that family is, which lives in peace and perfect agreement one with another, though they have but a mean estate. And next to this, how happy a thing it is, if there be but one wise and virtuous man in a family, (suppose he be but a servant), when any dissensions and differences arise in it. For so the Lord Bacon (Advanc. of Learning, book viii, chap. 2. Parab. 2.) expounds the [a] second verse; whose words I will set down, because if they hit not the sense completely, yet they very pithily express a part of it, and carry in them a very important truth. "In all troubled and disagreeing families," saith he, "there is com. monly some servant or gentle friend, who being - powerful with both sides, may moderate and compose the differences that are among them. To whom, in that respect, the whole house, and the master himself, are much engaged and beholden. This servant, if he aim only at his own ends, cherishes and aggravates the divisions of the family; but if he be sincerely faithful and upright, cer-tainly he deserveth much, so as to be reckoned as one of the brethren, or at least to receive a fiduciary administration of the inheritance."

[b] And after some other documents, there follows a notable rule for the making peace, and ending all differences, whether between particular persons in families, or between kingdoms, ver. 9.; upon which the same great person thus glosses, (ib. parab. 27.) There are two ways of proceeding to arbitrate differences, and reconcile affections. The - one begins with an act of oblivion of what is past; the other begins with a repetition of wrongs, subjoining apologies and excuses. Now some think this last to be the only way; insomuch that I

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lay down this maxim:-he that treats of peace, without a recapitulation of the terms of difference, rather deceives men's minds with the sweet name of agreement, than composes them by equity and moderation of right. But Solomon, a wiser man than he, js of a contrary opinion, approving an act of oblivion, and forbidding repetition. For in repetition, or renewing the memory of the causes of dif ference, there are these inconveniences; not only that it is, as we say, unguis in ulcere, raking in the ulcer, which very much exasperates, but also endangers the breeding of new quarrels, while they are debating the old, (for the parties at difference will never accord about the terms of their falling out); and lastly, in the issue it brings the matter to apologies; whereas both the one and the other -party would seem rather to have remitted the offence, than to have admitted excuses for it. Melancthon thinks this and the three next verses, 10. 11. 12. to be sentences near of kin, all belonging to the right method in judging, which is comprehended in that saying of Christ's: "If thy brother sin against thee, tell him of it between thyself and him" and interprets this 9th verse thus, (taking aluph for a prince, which we translate chief friends); he that orderly admonishes him that erreth, cures him, and makes no public disturbance, saves the man, and preserves public concord; but this order being neglected, thence arises out of brawlings, discords of princes, wars and devastations."

[c] Now an evil man only seeks scoldings or contentions, (as it follows, ver. 11.), i. e. saith he, he doth not seek truth nor the good of the church, but troubles without end. Thus Cleon and Alcibiades in the state, scattered seeds of war at Athens; the Cynics and Academics contradicted every_body among the philosophers; and lately Valla, Cornelius Agrippa, Carolostadius, &c. had the like scolding natures. Those seek not truth, but contradict things rightly spoken, or wantonly move unnecessary disputes, and will not yield when they are admonished, but with greater rage defend their er

rors.*

Of such Solomon here saith in the next verse, "It is better to meet a bear robbed of her whelps, than a fool in his folly." An example of which we meet withal, when we meet with a bewitched papist, who defends the most manifest errors. Thus he.

But that which the Vulgar translates semper jurgia quærit malus, and we translate," an evil man seeks only rebellion," the most and the best interpreters take the other way, as the words lie more naturally in the Hebrew," a man very rebellious seeks nothing but mischief;" which sense I have expressed in the paraphrase, together with the other. [d] The truth of the next verse. (ver. 12.) is admirably opened by Bochartus, (1. iii. de Animal. Sacris, cap. 9. part 1.); who observes four things concerning the bear, out of good authors. The first every one knows, that a bear is an exceeding

more fierce than the male; the third, that she is more fierce than ordinary, when she hath whelps; and lastly, that when she is robbed of them, she is fiercest of all, immanem in modum, even unto rage and madness. Which the scripture takes notice of in two other places besides this, 2 Sam. xvii. 8. Hos. xii. 8.; where Saint Hierom observes that the writers of natural history say, among all wild beasts, none more fierce and cruel than the bear, in two cases especially, when she wants food, and when she is robbed of her whelps. The reason of this last is there given by Kimchi; which well enough agrees with the comparison which the wise man here makes; for a bear cannot be more in love with her whelps, than a fool is with his absurd opinions and resolutions; and as a bear falls upon the next person she meets withal, taking him for the robber, so doth a fool upon every one that stands in his way, though he be never so much obliged to them. He spares none in the heat of his passions, but furiously abuseth them, &c. [e] Unto what is expressed in the paraphrase upon ver. 17. concerning a brother being born for adversity, (which I have referred, as the best interpreters do, unto a friend), this may be added, as the plainest translation of the Hebrew words. A true friend (spoken of before) is born (that is, becomes) a brother in adversity. He was a friend before, this makes him a brother, and so he is to be esteemed. A

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[f] There is a phrase in the 19th verse, "exalteth his gate," which is variously taken by interpreters. I have expounded it literally, not for the mouth, but for the gate of an house or other place, and have put two senses together.

[g] Various glosses also have been made upon the beginning of ver. 22. “A merry heart doth good like a medicine:" where, because the particle like is wanting in the Hebrew, other constructions have been made of the words; some, for instance, having taken them thus; “ a merry heart makes a medicine work better, or do more good." But he that can consult Bochartus, (in his second book of Sacred Animals, chap. 16. part 2.), may find so many examples of the effect of that which they callop caph similitudinis, that he will not think it unreasonable to supply it (as our transla, tors have done) in this place of the proverbs. In the 24th verse I have put two senses, in which the words may be taken into one. And that none may wonder at the repetition of the [h] same thing in the 25th verse, which was said just before in the 21st, I shall here observe, that there is no doubt but Solomon, having frequent occasions to speak of the same matter, varied the words sometimes, but not the sense; and so the collectors of his sayings put down both. And he might speak the oftener of this matter, having an example before his eyes of the great weakness of his own son, who, it is not unlikely, was a perpetual grief to him. There is

also something observeable in this verse, which was not in the other; viz. that the untowardness of children have many times different effects upon the parents; provoking the fathers to anger and exasperation, and the mothers to grief and sorrow, to which their tenderness more inclines them than to the other passion.

There are several ways also of expounding the latter end of the next verse, ver. 26. I have expressed the sense of our translation, and had respect, in the next verse to that, (ver. 27.), to both readings of the word which we render excellent.

Ver. 1. BETTER is a dry morsel, and quietness therewith, than a house full of sacrifices with strife.] There is more satisfaction in a bit of dry bread (without butter or oil, &c.) in the open field, and love and concord therewith, than in a house full of the best cheer in the world, attended with brawling, contention, and strife.

Ver. 2. A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.] Probity and prudence are so much better than mere riches and noble birth, that a wise and faithful servant sometimes arrives at the honour of being appointed the governor of a son, whose folly and wickedness make him a discredit to his family; nay, he is left not only executor of the father's will, or trustee for the children, but his merits perhaps are rewarded with a portion of the estate which is to be distributed among them. See Arg. [a]

Ver. 3. The fining-pot is for silver, and the furnace for gold; but the LORD trieth the hearts.] The art of man hath found out means to prove whether gold and silver be pure or no; but none can search into the secret thoughts, designs, and inclinations of men's souls, but the Lord; who (as those metals are tried by fire) many times proves and discovers what they are by .sharp afflictions and troubles.

Ver. 4. A wicked doer giveth beed to false lips; and a liar giveth ear to a naughty tongue.] A man that designs evil unto others, hearkens greedily to him that will tell false and mischievous stories, and there never wants such a man of the very same mind with himself; for he who gives his mind to lying and falsehood, listens to him that speaks the most pestilent things.

Ver. 5. Whoso mocketh the poor, reproacheth bis Maker; and he that is glad at calamities, shall not be unpunished.] He that derides a man because he is poor, forgets God, who can bring him down to as low a condition; nay, affronts his majesty, who hath promised to take a peculiar care of such friendly persons; nor is he much better, who rejoiceth at the calamity of others, which will bring unavoidable punishments upon himself.

Ver. 6. Children's children are the crown of old men ; and the glory of children are their fathers.] The honour and comfort of parents lies in a numerous progeny, which doth not degenerate from their ancestors' virtue; and that which makes children illusVOL. III.

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trious, is their being descended from worthy parents, whose wisdom and virtue reflect an honour upon their posterity.

Ver. 7. Excellent speech becometh not a fool; much less do lying lips a prince.] It doth not become a fool to discourse of grave and weighty matters, which as they are above him, so are not regarded out of his mouth, though he should speak excellent things; but it is much less seemly for a prince to lie and deceive, which as it is below him, who represents the God of truth, so it makes him despicable, and destroys his authority, when his subjects cannot rely upon his word.

Ver. 8. A gift is as a precious stone in the eyes of him that bath it; whithersoever it turneth, it prospereth.] A gift is so tempting, that it can no more be refused than a lovely jewel by him to whom it is presented; and such is its power, it commonly prevails over all men, dispatches all business, carries all causes; and in a word, effects whatsoever a man desires.

Ver. 9. He that covereth a transgression, seeketh love; but be that repeateth a matter, separateth very friends.] He that passes by and buries in oblivion a transgression that hath been committed against him, takes the best course to preserve friendship, and to make himself universally beloved; but he who rakes up that fault again, and objects it afresh when it was forgotten, breaks the strictest bands of amity, and makes an irreconcileable separation. See Arg. [b]

Ver. 10. A reproof entereth more into a wise man, than an hundred stripes into a fool.] One reproof penetrates deeper into the mind of an ingenious man, and works a greater alteration there, than an hundred stripes will do for the amendment of an obstinate fool;

Ver. 11. An evil man seeketh only rebellion; therefore a cruel messenger shall be sent against him.] Who seeking nothing but to have his own will, and being so refractory that he hath shaken off all reverence to God, or to his governors, is wholly bent upon mischief, and cannot be reclaimed; it remains therefore only, that a severe execution be done upon him, to cut him off in his folly, without mercy. See Arg. [c]

Ver. 12. Let a bear robbed of her whelps meet a man, rather than a fool in bis folly.] There is less danger in meeting a bear in the height of her rage, than a furious fool in the pursuit of his unruly passions and desires; for it is possible to defend a man's self against the one, but there is no way to hinder the brutish motions of the other. See Arg. [c]

Ver. 13. Whoso rewardeth evil for good, evil shall not depart from his house.] It is so unnatural for a man to return evil to him from whom he hath received nothing but good, that the punishment of his ingratitude shall not rest in his own person, but descend upon his posterity to all generations.

Ver. 14. The beginning of strife is as when one lettet? out water; therefore leave off contention before it be meddled with.] When men begin a quarrel or a difference, they know not where it will end; for the very first breach is like cutting the banks of a river,

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