be not reprehended, his fulsome flatteries will a lienate from him the mind of his friend. vations, ver. 11. Melancihon mentions this, which [i] Then follow, after one observation concerning à [1] But I only observe one thing more, that the last S As snow in summer, and as rain in harvest, so bonour is not seemly for a fool.] As snow or rain are so unseasonable, that they do a great deal of hurt in summer-time, when the fruits of the earth are ready to be gathered; so is dignity and authority very ill placed in the hands of a fool or wicked man, who knows not how to use it, but will do mischief both to himself and others with it. See Arg. [a] Ver. 2. As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.] Though men are too prone in their passion to will evil to others, or by mistake to pronounce solemn curses against them, yet there is no reason to fear such rash imprecations or unjust censures; for they shall do no harm, (unless it be to him that makes them), but pass by the innocent, like a sparrow that wanders nobody knows whither, or a wild dove, than which few birds fly away more swiftly. See Arg. [b] A Ver. 3. A whip for the horse, a bridle for the ass, and a rod for the fool's back.] Á horse that will not stir without a whip, and an ass that will not go with out a goad, or will go only his own way, without a bridle to turn about his stiff neck, are fit emblems of a senseless sot; who must be treated like a beast, and by smart punishments be excited unto his duty, to which he hath no list; and checked from running into that evil to which he is inclined. Ver. 4. Answer not a fool according to his folly, lest thou also be like unto him.] For words will not reclaim a wicked fool, with whom, if thou hast occasion to contend, observe these two rules; answer him not at all, because it is to no purpose at least, not in his own way, with bawling, railing, and reproaches, which is to be as very a fool as himself. See Arg. [c] Ver. 5. Answer a fool according to his folly, lest he be vise in his own conceit.] But if he grow insolent by thy silence, fancying that he is unanswerable, then say so much only as may serve to take down his presumption, and make it appear that he is a fool, for nothing is more dangerous, than to let him go away with an high opinion of his own abilities. Ver. 6. He that sendeth a message by the hand of a fool, cutteth off the feet, and drinketh damage.] He that sends a witless man, or one that minds nothing but his pleasure, to treat about his business, shall be sure not only to miscarry in it, but to suffer exceeding great damage by his ill management. See Arg. [d] Ver. 7. The legs of the lame are not equal; so is a parable in the mouth of fools.] A wise saying as ill becomes a fool, as dancing doth a cripple; for as his lameness never so much appears, as when he would seem nimble, so the other's folly is never so ridicu lous, as when he would seem wise. See Arg. [e] Ver. 8. As he that bindeth a stone in a sling, so is be that giveth honour to a fool.] As a stone put into a sling stays not long there, so is that honour thrown away which is bestowed upon a fool; who not knowing how to use his authority, (unless it be to do mis» chief, even to him that conferred it on him), it is as ill placed in his hands, as a diamond when it is cast into a heap of common stones. See Arg. [f] Ver. 9. As a thorn goeth up into the band of a drunkard, so is a parable in the mouth of fools.] It is as dangerous for a fool to meddle with a proverb, as for a drunkard to handle a thorn, wherewith he hurts himself; but the sharpest saying, no more touches a fool with any compunction, though spoken by his own mouth, than the drunkard feels the thorn, when it runs into his hand, and gives a grievous wound. Ver. 10. The great God, that formed all things, both rewardeth the fool, and rewardeth the transgressor.] The great God, who made all things, governs them also most wisely and equally; dispensing, for instance, his punishments suitable to men's sins, whether out of ignorance, or of wilful wickedness; whom a good prince imitates, but a bad proves an universal grie. vance, by employing either fools or profane persons in his service, who vex the rest of his subjects. See Arg. [g] Ver. 11. As a dog returneth to his vomit, so a fool returneth to his folly.] As a dog, when he hath vomited up the meat which made him sick, is no sooner well, but he returns to it and eats it up again, for getting how ill it agreed with him; so an imprudent person commits the same error over again, for which he formerly smarted, and a lewd sinner shamelessly and greedily repeats the crimes of which he hath repented as grievous and hurtful to him. See Arg. [b] Ver. 12. Seest thou a man wise in his own conceit? there is more hope of a fool than of him.] Such a sottish person is hardly curable; and yet if he be not altogether insensible of his folly, nor refuse admonition, there is more hope of his amendment than of his, who takes himself to be so wise and virtuous, that he despises his betters, and thinks he is above instruction. these idle companions, whose wit serves him only to prate, and carp at men's honest labours, takes himself to be much wiser than a great many able persons, who can give a satisfactory account of any thing that is proposed to them. Ver. 17. He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.] As he that takes an angry dog by the ears, is in danger to be bitten, whether he hold. him or let him go; so he that furiously engages in other men's quarrels, whom he lights upon by chance, and in which he is not concerned, shall hardly escape the displeasure of one or both of them, which soever part he takes, or if he take neither. Ver. 18. As a mad man who casteth fire-brands, arrows, and death:] As he that throws flames, darts, or other deadly or destructive things, and hides his malice by feigning himself mad, is far more dangerous than he that is mad indeed: Ver. 19. So is the man that deceiveth his neighbour, and saith, Am not I in sport?] So he is worse than an open enemy, who cunningly abuses his neighbour, and under a fair shew puts foul cheats upon him; and then asks him, Why he resents it so heinously? for he was only in jest, and intended merely to try how he would take it. Ver. 20. Where no wood is, there the fire goeth out; so where there is no tale-bearer, the strife ceaseth.] Look upon him as an incendiary, that carries tales and whispers false stories; and expel him from the family which he hath disturbed by back-biting; for as the fire will go out if you take away the wood that feeds it, so will quarrels and contentions cease when he is thrust out of doors that blows up the flame. Ver. 21. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.] Avoid also an angry man, who is hard to please, and apt to find fault with every thing; for provoking language as quickly passes into quarrels, as dead coals do into burning, or wood into fire, when they are laid upon them. Ver. 13. The slothful man saith, There is a lion in the way, a lion is in the streets.] He that hath no mind to labour, never wants pretences for his idle- Ver. 22. The words of a tale-bearer are as wounds, ness; for his fancy represents such terrible and in- and they go down into the innermost parts of the belly.] superable difficulties to him as seldom happen, and But there is never need of greater caution, than when frights him with a vain conceit of them, when he a whisperer makes a shew of harmless intentions, and might soon satisfy himself there are none at all. See of love and kindness, when he traduces others; nay, Arg. [i] See xxii. 13. seems perhaps to do it very unwillingly, and with great grief of heart; and not without excuses also, for the persons whom he back bites; for his words are stabs, which give them the most deadly wounds, and sink deep into the minds of those that hear them. See xviii. 8. Ver. 14. As the door turneth upon its hinges, so doth the slothful upon his bed.] As a door turns to and fro upon its hinges, but never stirs from thence, so is a sluggard fixed to his bed; where he turns from one side to the other, (and is uneasy even in his sloth), but still remains in his idle posture. Ver. 15. The slothful bideth his hand in his bosom; it grieveth him to bring it again to his mouth.] All things seem so hard to such a lazy wretch, that it is not easy to persuade him to pull his hand from under his arm; but even this appears like a tiresome business, though it be only to put his meat into his mouth. See xix. 24. Ver. 16. The sluggard is wiser in his own conceit, than seven men that can render a reason.] Yet one of Ver. 23. Burning lips, and a wicked heart, are like a potsherd covered with silver dross.] Ill and angry language suits as well with ill-will, as silver dross with a piece of a broken pot; and he that studies to hide his hatred under most affectionate words, will as certainly be detected and vilified, as a potsherd, that makes a fair shew at a distance, when it is covered merely with the scum of silver. Ver. 24. He that healeth dissembleth with his lips, and layeth up deceit within him.] And yet there is no thing more usual, than for him that hates thee to counterfeit the greatest kindness to thee, when he means thereby only the more easily and securely to deceive and undo thee; though, let him study never so much to disguise his inward rancour, he commonly lets fall some word or other, whereby it may be discovered; nay, it may be known sometimes by his extraordinary expressions of friendship, beyond all reason and measure. Ver. 25. When he speaketh fair, believe him not ; for there are seven abominations in his heart.] And thou wilt the more certainly discover it, if thou observest this rule, not to be too credulous; no, not when he gives thee the kindest words, and beseeches thee to believe him; but to remember, that if hatred still remain in his heart, it will suggest to him the most detestable designs against thee, and that without number. See Arg. [k] Ver. 26. Whose hatred is covered by deceit; his wickedness shall be shewed before the whole congregation.] And it were well, if such a man would think that it is hard for him to carry on his malicious designs so craftily; but though a private person may not be able to find out his wickedness, yet when he comes to be examined by the public counsel, some or other will discover it; and then that dissembled hatred, which he thought to have hid in secrecy, will be openly exposed to the view of all the world. Ver. 27. Whoso diggeth a pit shall fall therein; and be that rolleth a stone, it will return upon him.] For by the righteous judgement of God, (as hath been anciently observed, Psal. vii. 15. ix. 15.), the wicked are not only disappointed in their designs, but involve themselves in that mischief which they intended to do to others; just like a man that falls into a pit digged with his own hands, or that is crushed in pieces by a stone, which returns upon him, as he rolls it up a steep place for the oppression of another. Ver. 28. Alying tongue bateth those that are afflicted by it, and a flattering mouth worketh ruin.] A forger of falsehood is not content to undo others by his calumnies, but his guilt makes him hate those men above all others; unless it be him that confutes his falsehood, and proves him a liar; whom he cannot endure, because he disables him from doing any farther mischief unto others; which is the design of all his glossing and flattering words, which prove at last the ruin of himself. See Arg. [1] CHAP. XXVII. THE ARGUMENT.-[a] This chapter begins with a most useful admonition of the inconstancy and uncertainty of all things here below; like to which there are a great many in other authors, which several writers have collected, (but I shall not trouble the readers with all); particularly Melancthon, who observes, that the wise man here teaches us modesty, and prohibits these two great vices; confidence in ourselves, or any thing we have; and rash undertaking necessary things, out of a foolish hope they will succeed according to our desires. Wise and good men should only meddle within the bounds of their calling, and depend also on God for his blessing; but not attempt things without just cause, presuming they can carry them as they please. Thus Pericles, says he, made an unnecessary war, for a slight reason; which many then judged to have been neglected; and Alcibiades in like manner passed over into Sicily; and Hannibal made war upon the Romans; and Pompey would needs try his fortune, (as they called it), in war, when he might have kept peace upon honest conditions. All these were destructive to their countries, and the proverb was verified in them, Mátαist μάταια λογίζου) δι ἐπιθυμίας, σε Vain men advise vain things, according as their desires lead them." [b] And there is nothing more foolish than the vanity of praising themselves, which follows in the next verse, (ver. 2.), and is noted by all the authors, who have many sharp sayings about it, which I also pass over; but shall take notice, (because it is still more useful), what the same good man, Melancthon, observes upon the third verse, that "fools and unskilful people are more apt to be angry than others;" because they consider not the infirmity of mankind, and that there are many errors of others, which ought to be borne withal, and cured after a gentle manner; whence that true saying, Imperito nunquam quicquam injustius est. But as goodness is most eminent in God, who himself bears with many evils in us, and commands us to "forgive, and it shall be forgiven us;" so wise men bend their minds to goodness and lenity; remembering the common infirmities of all men, their own as well as others. Nor can there be a more lively picture of the implacable spirit of a fool, than that which our Saviour himself hath drawn in the gospel, of a cruel servant who, when he had been forgiven sixty ton of gold by his master, would not forgive his fellowservant an hundred pence, Matth. xviii. This sentence of Solomon, therefore, saith he, admonishes us to avoid the company of fools, qui neque cognoscere neque ignoscere norunt; as well as to be so wise ourselves as to moderate our passions, and to be mindful of human weakness. For nihil magnum quod non est placidum, as Seneca speaks, like unto which he adds other sayings out of Homer and Pliny. [c] In the next verse but one, some think the wise man speaks of such friends as are too tender and delicate, and for fear of offending others, have not the courage to tell them of their errors; whom the great Lord Bacon follows, and thinks "Solomon prefers an open enemy before such a friend;" which I do not take to be the meaning; but shall here set down his excellent observation upon these words, (Adv. of Learn. book viii. ch. 2. parab. 29.), The parable, saith he, reprehends the soft nature of such friends as will not use the privilege which friendship gives them, in admonishing their friends with freedom and confidence, as well of their errors as of their dangers. For what shall I do? says such a tender-hearted friend; or which way shall I turn myself? I love him as dearly as any man can do another; and if any misfortune should befal him, I could willingly pawn my own person for his redemption. But I know his disposition; if I deal freely with him, I shall offend him, at least make him sad, and yet do hint no good. And I shall sooner estrange him from my friendship, than reclaim him from those courses, upon which his mind is resolved. Such a friend as this, Solomon here reprehends as weak and worthless, and says, that a man may reap more profit from a manifest enemy, than from such an effeminate friend. For he may perhaps hear that by way of reproach from an enemy, which, through too much indulgence, was faintly whispered by a friend." [d] And as one great reason why men are loth to tell others of their faults, is, because they are wont to take it heinously. If men were more willing to receive reproof, others would more faithfully give it; of which the wise man therefore admonishes us, ver. 6. where the word Nataroth is so difficult, that it admits various interpretations; some of which I have expressed in the paraphrase. And made ver. 7. a caution against the immoderate enjoyment of pleasures which commend themselves to us by their rarer use. As the next, ver. 8. is a caution against unsettledness of mind, and discontent with our present condition; which not only spoils all our pleasures, but often carries men restlessly to their ruin; where Melancthon suggests this useful meditation, that there is no condition of life, no function without its cares, troubles, and dangers, which makes men soon weary of it; according to the ancient saying, Optat ephippia bos piger, optat arare caballus. But the wise man would have us understand that nothing is more dangerous than this; and therefore to take care, les, tired and broken with disgusts, we lightly desert that kind of life to which we are rightly called. All the ancient wisdom hath observed, that such desultory humours never thrive; about which they have many proverbs, with which I shall not fill these papers. [e] After this follow some advices about friendship, and other things, which have been noted before, in the foregoing parts of this book. And then he seems, ver. 14. to lay open the guise of flatterers, who hope to cully favour with their benefactors, by extolling their bounty with extravagant praises. So I have expounded that verse, not merely of those that praise others, but praise them for their kindness to themselves; as the word barak properly imports. The intention of which is only to get still more from them; which is commonly the end of all those that praise others immoderately for their rare qualities and perfections; hoping thereby to make them extraordinary kind to them above all other men. Thus the Lord Bacon hath observed about this matter; whose gloss upon these words is this, (in the forenamed place, Parab. 33.) "Moderate and seasonable praises, uttered upon occasion, conduce both to men's fame and fortune; but immoderate, streporous, and unseasonably poured out, profit nothing; nay rather, according to the sense of this parable, they do much prejudice. For, first, they manifestly betray themselves, either to proceed from too much affection, or from studious affectation; whereby they may rather ingratiate themselves with him whom they praise by false commendations, than adorn his person by just and deserved attributes; secondly, sparing and modest praises commonly invite such as are present to something of their own to the commendation; contrariwise, profuse and immodest praises invite the hearts to detract and take away something that belongs to them; thirdly, (which is the principal point), too much magnifying a man, stirs up envy towards him; seeing all immoderate praises look like a reproach to others who merit no less." But, besides this, I cannot quite pass by the gloss which some have made upon these words; who, by jaschkem babboker, (which I have applied only to their too much assiduity in praising others, as if one should say, "from morning to night,"), understand making too much haste to praise men; when it is, as we speak, but "early days with them;" and they have made no progress in those virtues for which they are commended. And then the sense is, "There is nothing more dangerous, than to cry up men too soon for their parts, or for their virtues; before they be sufficiently tried, and have made a due improvement; for this, instead of doing them service, proves many times their ruin;" making them, that is, entertain a vain opinion of their own worth, and grow idle or negligent, &c. and so dwindle away to nothing. [f] What he saith afterward of a railing wife, ver. 16. may be thus expressed, in short: "There are three things that cannot be concealed, because they betray themselves; the wind, a strong perfume, and a scolding wife;" with which some join the next verse, ver. 17. as a remedy for the mischief of a brawling wife, and thus render it; "as iron is easily joined with iron; so is a man with his equal." And therefore, the best way for a man to avoid the trouble of a bad wife, is, not to chuse one for his consort, because she is rich, or because she is beautiful only, but because she is like him in humour, and inclination, and condition, &c. Thus the Ti gurine version. And de Dieu to the same purpose, who makes this proverb no more than that of like to like, which best agree together. But this is too narrow; and therefore I have followed our, and indeed all the ancient translations; who take this to be of the same signification with another old saying, "One man is nobody;" and therefore God hath formed us to have a communion with each other. The necessity of which is expressed in abundance of ancient aphorisms; which admonish us to confer with others, and to hearken to the counsel and judgement of the wise. And daily experience shews us how dangerous it is, ideßrave, to be a man's own counsellor; and what is said of artificers may be applied unto all; "every man is his own worst master." To which purpose Melancthon alledges that of Euripides, ομιλία ἔτειν τέχνας, conversation brought forth arts;" when men, that is, not only observed one another's works, but conferred their thoughts together, and assisted one another's inventions. "And he pertinently observes, that the Christian doctrine, in the beginning of the reformation, by those who would not hear others, but skulked like bats, that fly the light, and devised new opinions out of their own heads, abhorrent from the approved form of doctrine. Tales multi nunc sunt, &c. There are many such now-a-days, who glory that they are autodidax), and admire their own dreams; refusing to hearken to the sound judgement of other men. But let us, saith he, be obe dient to such precepts as this; which includes in it, first, modesty in consideration of our own frailty; and then prudence, in advising with those who may teach us that of which we are ignorant. Thus he observes, out of Synesius, that Apelles was wont to make Lysippus the statuary judge of all his pic tures; and Lysippus, on the other side, made Apelles judge of all his statues, before they would expose them to be seen by others.” [g] The next verse but one, ver. 19. is understood so variously by interpreters, that it is a labour to number their expositions; some of which are directly contrary to the other. For according as they take the face to be represented in water, either perfectly, or so lubricously and moveable, that it is hard to discern what sort of face it is; so they make it either easy or impossible to understand the hearts of other men. Melancthon took it in the latter sense; inculcating the old wholesome lessons, Miurnoo natures and customs) is the more aptly compared to a glass or mirror, because in a glass he can see his own image, together with images of other men ; which his eyes cannot do alone, without the help of a glass." And so this parable, it seems to me, may not unfitly be expounded after this manner: "A man may see himself, while he looks upon other men, as well as know other men by considering his own inclinations." [h] This preface is already so long, that I must not mention the various interpretations of the 21st verse. I have expressed that which is nearest to our translation; and seems to be the truest touchstone of this sort, whereby to try the goodness or badness of men's minds. Some of which are so incorrigible, he shews in the next verse, that the sorest afflictions will not amend them. [i] And then, in conclusion, he presses every one to diligence about his own business; and especially commends the pastoral care which men should have about their flocks and their herds; which are the best sort of possessions, he shews in several regards. First, Because most durable, for they are always increasing of themselves, ver. 24. Secondly, Because easily preserved without much labour, or fraudulent arts, God himself providing liberally for them, ver.-25. Thirdly, Because most profitable, yielding all things necessary for food and raiment, ver. 26. 27. So [k] Where he mentions particularly in the last verse, the milk of the goats, and of no other creature ; because they had abundance of them, and their milk was in daily use, both for meat and for medicine. And for medicine the ancients preferred it before all other, as most moderate and temperate. Galen and Paulus Ægineta, the 1. st of which writes thus: "Woman's milk is the most temperate of all other; next to that goat's; and next to that ass's; then sheep; and lastly, cow's milk. From whence it was, (Bochartus conjectures, who hath heaped up a great deal on this subject, 1. ii. de Sac. Animal. cap. ult. part 1.), Jupiter, a king in Crete, about Abraham's time, (and looked upon afterwards as the greatest god), is said to have been nourished by a goat; that is, by the best of nourishments. Is, and Quos credis fidos, effuge, tutus eris, &c. But now it is generally expounded the other way; and some expound it of men's own hearts, and some of the hearts of other men. I have in the paraphrase expressed two of those interpretations, which I looked upon as most simple. And think fit here to mention that of Castalio, who applies it to a man's self in this manner: "As a man may know what kind of face he hath, if he will look into the water; so he may know what kind of man he is, if he will examine his conscience." And this of Maldonate, who is alone, (as far as I can find), in his exposition, which is this: "As a man's face may be seen in the water; so his heart, or his inward affections, may be seen in his countenance ;" taking man, in the conclusion of the sentence, for the out- Ver. 1. BOAST not thyself of to-morrow, for thou ward man, i. e. his countenance; and making the knowest not what a day may bring forth.] Hebrew run thus: "As a man's face is answerable Be not so confident of thy present power, riches, or to that face which appears in the water; so his any thing else, as to grow presumptuous, and brag heart is answerable to his countenance." The what thou wilt do or enjoy hereafter; for thou canst Lord Bacon, as I have expressed it in the beginning not be secure of this very day, (wherein thou makest of my paraphrase on this verse, takes the end of such large promises to thyself of the future), which this parable to be, "to distinguish between the may produce some thing, for any thing thou knowest, mind of wise men, and of those that are not wise; that shall spoil all thy designs, and frustrate all thy comparing the former to waters, or glasses, which expectations, which thou hast for to-morrow. receive and represent the forms and images of things; Arg. [a] whereas the other are like to earth, or rude and unpolished stone, wherein nothing is reflected. And the mind of a wise man (which is so capable that it observes and comprehends an infinite diversity of VOL. III. See Ver. 2. Let another man praise thee, and not thine own mouth ; a stranger, and not thine own lips.] Be not so blinded with self-love as to praise thyself, which is both indecent and imprudent; for others will only 3 B |