what he observes out of Pliny concerning nitre, (whose nature is not now well known), that it is exasperated by vinegar or lime. But in the latter end of the verse, I have kept to our translation, which by lebra understands an heart ill affected by grief or sorrow; which he takes literally for an evil or wicked heart. And makes this the meaning, (which some others have followed), that pertinacious sinners are made more furious by admo. nitions.

In all ancient translations there follows after this verse this sentence: "As a moth in a garment, or a worm in wood, so is heaviness in the heart of man." But Saint Hierom, in the latter end of his commentaries upon Isaiah, tells us, that it was sub obelo in Origen's Works. Where he noted all superfluous additions with that mark.

[h] I must not omit neither, that the 23d verse will admit of a quite contrary sense to that in our translation, and is by some rendered thus; "as the north wind begetteth rain, (for so it doth in some climates), so a backbiting tongue raiseth up anger and indignation;" (which appear in the countenance both of him that believes the calumny, and of him that is calumniated, when he knows how he is abused).

[i] There is no great difficulty in ver. 26. But interpreters are divided about this, whether he spake of a just man's falling into sin, or into some calamity. Melancthon understands the latter, and makes this the sense, that "even wise men's minds are extremely troubled, when they see the wicked prevail against the virtuous:" of which he gives a great many examples. But I have taken in both, and have referred it also to all manner of sufferings, and not restrained it to public injustice, as the Lord Bacon doth; who hath this excellent observation upon the place, (book viii. chap. 2. parab. 25). "This parable teaches us, that states and republics must above all things beware of an unjust and infamous sentence, in any cause of great importance, especially where the innocent is not absolved, but he that is not guilty condemned. For injuries ravaging among private persons do indeed trouble and pollute the streams of justice, yet only as in the smaller rivulets; but such unjust judgements as I mentioned, from which examples are derived, infect and distain the very fountain of justice. For when the courts of justice side with injustice, the state of things is turned, as into a public robbery, et homo bomini fit lupus, and one man preys upon another."

[k] With this verse, de Dieu connects the next, ver. 27. and gives the easiest account that I find any where, of the Hebrew text; only translating that particle but, which we translate so, as it is often taken in the scripture. And his sense is this: "though the just may be trampled under foot for a while by the wicked, yet their glory shall not perish; but remain so fresh and sweet, that it shall be a glorious thing to inquire into their glorious actions." So he would have the verse translated VOL. III.

thus: "To eat much honey, indeed, is not good, but to search out their glory, (viz. of just men), is glory." And if we take the verse by itself, then the sense may be this, as the Belgic interpreters translate it, (of whom he, if I mistake not, was one): To eat much honey is not good; but to search into excellent things is a great commendation, and we cannot therein easily offend by excess:" which is quite contrary to the Vulgar Latin, whose sense and meaning (though not the words) may be defended, even without repeating the word not, as we do in our translation, in this manner: "As honey, though pleasant to the taste, oppresses the stomach, if it be immoderately used; so, upon a curious search into things sublime and glorious, (though they be most sweet and desirable to our understanding), we shall find ourselves overwhelmed with a greater glory than we can bear." And so the latter part of the verse should word for word be thus translated: "The search of their glory, (viz. of things as sweet as honey, but transcending our knowledge), is glory;" viz. too bright for our weak minds.

[1]. The last verse, which in the Hebrew belongs to all men whose passions are unruly, is by the Vulgar restrained to him that cannot command his tongue; which is part of the sense. For as men may go out of a city without walls when they will, so every thing is blurted out by him, even the greatest secrets; and by too much liberty he disobliges others, and undoes himself.

Ver. 1.

THESE are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.] Besides the foregoing lessons sententiously delivered by Solomon, these also were collected out of his works, by some of the servants of that good king, Hezekiah; who setting himself with all his heart to reform the people of Judah, among other things wherein God blessed his endeavours, (2 Chron. xxxi. 21.), caused these proverbs to be transcribed out of the ancient records, for their fuller instruction. See Arg. [a]

Ver. 2. It is the glory of God to conceal a thing; but the honour of kings is to search out a matter.] The almighty Creator and Sovereign of the world declares his supereminent majesty, authority, and wisdom, (which cannot be ignorant of any thing), and procures to himself the greatest veneration, by concealing the reasons of his decrees, and of his judgements; but earthly princes, whose knowledge is very imperfect, do themselves the greatest honour, when they decree and judge nothing but after the strictest search and examination, and give the clearest reason for their proceedings. See Arg. [b]

Ver. 3. The heaven for height, and the earth for depth, and the heart of kings is unsearchable.] It is as impos. sible for vulgar minds to penetrate into the secrets of state, and understand the counsels and designs of wise princes, (and the various ways and means whereby they project to effect their ends), as it is to know how far it is from hence to the highest heavens, or

how far to the centre of the earth upon which we tread. See Arg. [c]

Ver. 4. Take away the dross from the silver, and there shall come forth a vessel for the finer.] As when the finer hath separated the dross from the silver, it will become so pliable, that he may cast or work it into what form he pleaseth.

Ver. 5. Take away the wicked from before the king, and his throne shall be established in righteousness. So let the king not only remove the wicked (who are the scum of the nation) from his counsels and company, but punish them severely, and his people will be easily moulded to righteousness, piety, and all manner of virtue; which will settle his kingdom in peace, and make his government durable.

Ver. 6. Put not forth thyself in the presence of the king, and stand not in the place of great men.] And among other virtues, learn humility and modesty, if thou art a subject, though never so rich; and do not make thyself taken notice of, by too splendid an appearance at court; much less by intruding thyself into the place where none but the great officers or nobles ought to come. See Arg. [d]

Ver. 7. For better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.] For it will be much more for thine honour, and thy satisfaction too, if, standing at a distance, thou art invited to come up higher, (whither of thyself thou durst not presume to go), than to have a check given thee for thy forwardness, and to be disgracefully thrust out of the presence of the prince, unto whom thou hast adventured to approach too near.

Ver. 8. Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour bath put thee to shame.] Take some time to consider well, both the goodness of the cause, and its weightiness, and how to manage it, before thou bring an action of law against thy neighbour, lest in conclusion thou wish it had not been begun, when he puts thee to open shame, by shewing thou hast impleaded him wrongfully, or for a trifle.

Ver. 9. Debate thy cause with thy neighbour himself, and discover not a secret to another ;] Nay, let me advise thee, though thy cause be just and good, (yet the event being doubtful), to debate things privately, and if it be possible to make up the difference between yourselves, especially if it be about a secret business, which ought not easily to be divulged; or if it cannot be composed, yet let not hatred nor anger provoke thee to discover other secrets, merely to disgrace thy adversary, when they appertain not to the cause; Ver. 15. Lest he that heareth it put thee to shame, and thine infamy turn not away.] Lest not only every one that heareth reproach thee for thy perfidiousness, but he be enraged to retort such infamous things upon thee, as shall stick so close, that thou shalt never be able to wipe off the dirt, nor recover thy credit, as jong as thou livest.

Ver. 11. A word fitly spoken, is like apples of gold in pictures of silver.] A word of counsel, reproof, or comfort, handsomely delivered, in due time and place,

&c. is no less grateful and valuable, than golden balls, or beautiful apples, presented in a silver net-work basket. See Arg. [e]

Ver. 12. As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.] A good man will not think himself reproached, but rather obliged, by a prudent reproof; which meeting with an attentive, considering, and patient mind, makes a man receive it so kindly, that he esteems him who bestows it, as much as if he had hung a jewel of gold in his ear, or put the richest ornament about his neck.

Ver. 13. As the cold of snow in the time of harvest, so is a faithful messenger to them that send him; for he refresheth the soul of his masters.] A trusty messenger, (or ambassador), that faithfully and dextrously executes his commission to the satisfaction of the persons that sent him, is as welcome, when he returns, as the coldest drink or air is to the reapers in the time of harvest; for he revives the spirits of his masters, who were ready to faint with fear of ill success in their business.

Ver. 14 Whoso boasteth himself of a false gift, is like clouds and wind without rain.] He that raiseth high expectations by promising much, and then deceives them by performing little or nothing, leaves him. that depended on these promises, as sad as the country people are, after the clouds have made a great shew, and the wind a great sound, but are followed by no showers of rain.

Ver. 15. By long forbearing is a prince persuaded; and a soft tongue breaketh the bone.] It is not prudent violently to oppose a prince in his resolutions, who will more easily yield to reason, if one give way to his heat, and patiently expect the fittest time to represent things to him; but this must be done also with soft and tender language, which is apt to bow the stiffest minds, and work upon the hardest hearts.

Ver. 16. Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.] All pleasures should be used like honey, which when it offers itself, eat as much as suffices thee for thy refreshment, not as much as thou desirest; for as, moderately taken, it strengthens the body, and prolongs life, so too much of it disturbs the stomach, and turns the pleasure into pain and torment. Arg. [f]

See

Ver. 17. Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee.] Which is wholesome advice, even in the enjoyment of a good neighbour, or friend, (the sweetest thing in the world); do not upon every light occasion interrupt his weightier affairs, lest, having too much of thy company, it grow not only troublesome, but loathsome to him, and his love turn into hatred of thee.

Ver. 18. A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow.] There is nothing more pernicious than him that makes no conscience of bearing false witness against his neighbour, whose tongue alone serves him instead of a maul to beat down a man's fame, or break in pieces his estate; nay, instead of a sword, to take away his

life, and of a sharp arrow to destroy him, not only when he is near, but much more when he is afar off, not able to answer for himself.

Ver. 19. Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.] As a broken tooth or leg out of joint not only fails a man when he comes to use them, but likewisse puts him into pain, so doth a faithless person serve them that depend upon him, when they have the greatest need of his help; and such also is the confidence that a faithless person himself places in riches, or craft, or great friends, &c. which some time or other will disappoint him to his great grief, when he expects the most from them.

Ver. 20. As he that taketh away a garment in cold weather, and as vinegar upon nitre; so is he that singeth songs to an beavy heart.] It is as improper to sing pleasant songs to a man full of grief, as to take away his garment from him in sharp weather, or to pour vinegar upon nitre; for as the one increaseth his sense of cold, and the other irritates the nitre, so such unseasonable mirth makes a sad man's heart far more heavy and sorrowful than it was before. See Arg. [g]

Ver. 21. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give water to drink.] If he that hates thee be hungry or thirsty, or wants any other necessaries, take the opportunity to express thy kindness to him, by succouring him in his need, and thereby preserving him from perishing..

Ver. 22. For thou shalt heap coals of fire_upon his bead, and the LORD shall reward thee.] For if he have the least spark of goodness in him, it will work a change in his mind, and make him throw off all his enmities; or if it have the contrary effect, he shall have so much the sorer punishment, and thou shalt not lose thy reward, which the Lord himself will give thee.

Ver. 23. The north-wind driveth away rain; so doth an angry countenance a backbiting tongue.] As the sharpness of the north-wind scatters clouds, and drives away rain, so a severe countenance, full of indignation against him that traduces his neighbour secretly, not only gives a check, but puts a stop to his slanderous tongue, which would not tell such lies, if they were not greedily received. See Arg. [h]

Ver. 24. It is better to dwell in a corner of the housetop, than with a brawling woman, and in a wide bouse.] It is more desirable (as was said before, xxi. 9.) to dwell poorly, inconveniently, and alone in the open air, exposed to all the injuries of the weather, nay, to be cooped up in a little corner on the house-top, than to have a spacious habitation and numerous family, governed by a contentious brawling wife, whose perpetual scoldings within doors, upon all occasions, is far worse than the thunder, lightning, and blustering winds, which may molest him without.

Ver. 25. As cold waters to a thirsty soul, so is good news from a far country.] Good and certain news, especially from a far country, (from whence it is hard to have any true intelligence), is as grateful to him that longed to hear of his friends there, as cool water

is to a thirsty traveller, especially when he meets with it in remote and uninhabited places, where he did not expect it.

Ver. 26. A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring.] A truly religious, just, and charitable man, is such a blessing unto all about him, that they suffer no less when he is oppressed (and thrown out of authority) by the violence and craft of wicked men, or when he disgraces himself by any foul sin, or loses his courage, and dare not oppose impiety, than they do when dirt and filth is cast into a public fountain, or a spring is stopped up, or corrupted and made useless. See Arg. [i]

Ver. 27. It is not good to eat much honey so for men to search their own glory, is not glory.] Honey is very pleasant to the taste; and to eat much of it (as we said before, ver. 16.) is so far from being wholesome, that it is hurtful; and in like manner, to hunt greedily after honour and glory, of which men are very desirous, proves at last not honourable, but reproachful to them. See Arg. [k]

Ver. 28. He that hath no rule over his own spirit, is like a city that is broken down, and without walls.] He that cannot govern his passions, especially his anger, but suffers them to break out upon all occasions, lies open to innumerable mischiefs, like a city unwalled, or whose fortifications are decayed, which is exposed to the rapine of every enemy. See Arg. [1]

CHAP. XXVI.

THE ARGUMENT.-[a] This chapter begins with a tacit admonition to 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 careful in disposing preferments only to worthy persons. For bad men are made worse by them, and they do as much hurt to others, by the abuse of their power to the discouraging of virtue, 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, thau 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 do no more, will at least pronounce anathemas against those that do not deserve it.

[b] So the Hebrews understand the next verse, which I have extended farther, and translated also those two words, zippor and deror, a sparrow and a wild pigeon. (see Psal. lxxxiv. 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 men's mouths causelessly, 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 propriety it is to wander, and to 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 do 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 as weet 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 set. tles 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 expresses plainly enough, and therefore I have not omitted it.

[c] After which observations, there follows another, to shew that a lewd fool should rather be sent to a house of correction, than have any preferment, ver. 3. Nothing less will cure him, as it follows, ver. 4. 5. where he admonishes us, how vain it is to hold any discourse with him, any farther than merely to show 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. St Cyprian hath given a good account of these two verses, in the beginning of his letter to Demetrian; who having babbled a long time against Christianity, like a madman, with loud clamours only, 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 madman 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 looked like an argument, St Cyprian could not any longer keep silence, lest his modesty should be thought disturbful of his cause; and whilst he disdained to refute false criminations, he should seem to acknowledge the crime. Melanchon 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 illdealing.

[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, ver. 7. signifying something of elevation or lifting up, I have explained dancing; than which nothing is more unsuitable to a lame man; as speeches full of reason in themselves, are most absurd when witlessly applied by a fool.

[f] And the word margema, in the 8th verse, which is variously translated by interpreters, I have expressed in two senses of it; but lock 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 highway, into which superstitious people were wont to cast one as they passed by, in honour to 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 pebbles, or else a sling, as the Chaldee, and the LXX. whom we follow, expound ' it.

[g] And ver. 1o. 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 no tice of, and expressed the different senses wherein the word chelalti is used. But there is one signification more of the word rab, which 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 do, &c. ex. gr. Plurimi sunt impostores, qui volunt videri medici: plurimi indocti concionatores, qui adulantur valgo aut potentioribus. And he heaps up many excellent sayings to this purpose, that men should meddle only 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 mar it all."

[h] Among other examples of the wise man's obser