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the more undervalue thee; but take care to do praiseworthy things, which will force commendations even from strangers and foreigners, who cannot be thought too partial to thee; for this will make thee truly honourable.

Ver. 3. A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both.] We feel there is heaviness in a stone, and that a bag of sand is a weighty load; but neither of them is so intolerable as the effects of a fool's wrath, which cannot be shaken off so soon as they may be; for he cannot easily be appeased by us, nor can he moderate himself, till his anger hath carried him to the most barbarous cruelty. See Arg. [b]

Ver. 4. Wrath is cruel, and anger is outrageous; but who is able to stand before envy 2] And yet envy is still worse than this; for though in a fury a man hath no pity, but is transported by his violent passion beyond all bounds, (like an inundation of waters), yet his wrath appearing openly, it may be avoided, and in time it is composed and allayed, nay, perhaps he repents of it; but envy (or a desire of revenge) is a lurking evil, which increases daily without remorse, and is more exasperated by time, till it ands some means or other to do the mischief it desires.

Ver. 5. Open rebuke is better than secret love.] He that takes an ingenuous liberty to tell others plainly of their faults, and rebuke them freely, when need requires, to their face, is a better friend, and more valuable, (though perhaps he please them less), than he that hath more of the passion of love in his heart, but makes it not known by such good effects. See Arg. [c]

Ver. 6. Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.] Just reproofs, though never so smart and severe from one that loves us, ought to be thankfully accepted, because they proceed from his care of us, and fidelity to us; but the most tender expressions of kindness from an enemy, ought to be suspected to be false and treacherous, especially when he heaps them upon us in great abundance, and with such earnestness and seeming passion, that we had need to pray him to forbear, and pray God to preserve us from being too credulous. See Arg. [d]

Ver. 7. The full soul loatheth an honey-comb; but to the hungry soul every bitter thing is sweet.] As hunger makes men relish the most distasteful food, when full stomachs loathe the most delightful; so poverty hath this advantage of plenty, that it disposes men to be thankful for the smallest blessings, though mixed with care and trouble; when the richer sort, if they be not very careful, are apt to be unsatisfied with, nay, to nauseate their most delicions enjoyments, upon which they have a long time surfeited.

Ver. 8. As a bird that wandereth from her nest; so is a man that wandereth from his place.] Men seldom change for the better; but as a bird that forsakes its nest exposes itself to danger, and cannot easily settle again; so he whose levity, or discontent, makes him rashly leave his country, or trade, or office, wherein

he was well placed, too often undoes himself, but rarely mends his condition. See Arg. [d]

Ver. 9. Ointment and perfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel.] As balsam and fragrant perfumes marvellously refresh and comfort the natural spirits when they droop and are tired; so doth the presence of a truehearted friend, and much more his faithful counsel, rejoice a man's soul, especially when he is at such a loss, that he knows not how to advise himself.

Ver. 10. Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity; for better is a neighbour that is near, than a brother afar off.] Forsake not therefore a friend, whom thou, or thy father before thee, hath tried and found sincere, but betake thyself to him when thou art in distress, rather than to thy natural brother or kinsman, if he be not also thy friend; and, above all other, choose a friend near thee, if it be possible; for as a man that is closely joined unto us in near affection, is better than one of our nearest kindred, whose heart is not knit to us; so a good neighbour near at hand, is better than either friend or brother, who is so far off that we may perish be

fore he come to our assistance.

Ver. 11. My son, be wise, and make my heart glad, that I may answer him that reproacheth me.] My dear child, if thou hast any love for him that was the instrument of giving thee a being, let such precepts as these make thee wise and good; which will both give thee the highest joy, and furnish me with an answer unto such as are apt to object the child's miscarriages to want of care in his parents.

Ver. 12. A prudent man foreseeth the evil, and bideth himself; but the simple pass on, and are punished.] He whose long experience and observation of things hath made him cautious and circumspect, foreseeing a calamity before it comes, withdraws himself in good time from the danger, into a place of safety; but inconsiderate and credulous persons are so easily abused by crafty men, that they not only quite overlook the mischief which even they intend against them, and go on securely in their accustomed tract till it overtake them, but make haste to fall into it, notwithstanding any caution that is given them.

Ver. 13. Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.] It is a great weakness to trust him who is so rash, as to be bound for one whose ability and honesty is utterly unknown to him, especially for a woman whose way of life makes her credit justly suspected; therefore have nothing to do with such an inconsiderate person, without the utmost security that he can give for the payment of what he owes thee.

Ver. 14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.] He that spends all his time in nothing else but proclaiming his praises extravagantly who hath be stowed great benefits upon him, disparages rather than commends his benefactor, in doing so much for a base flatterer; who magnifying rather his own deserts

than the other's bounty, incurs hereafter his just displeasure. See Arg. [e]

Ver. 15. A continual dropping in a very rainy day, and a contentious woman, are alike.] He is in an ill case, the roof of whose house is so ruinous, that in a very rainy day, when he shall be wet if he go abroad, cannot be dry at home; and he is no better that hath a scolding wife, who torments him herself if he stay at home, and makes him tormented with the jeers of others, if he go abroad.

Ver. 16. Whosoever bideth her, bideth the wind, and the ointment of his right hand, which bewrayeth itself.] For it is altogether as impossible for him to keep the wind from blowing, and from being heard when it blows, or to inclose a fragrant perfume in his hand, so that it shall not be smelt, as to make her hold her tongue, or to conceal her bawling humour, which she herself proclaims. See Arg. [f]

Ver. 17. Iron sharpeneth iron; so a man sharpeneth the countenance of bis friend.] As nothing is more natural, so nothing is more powerful than society; for as iron is sharpened and brightened by iron, so one wit whets another, one friend encourages and cheers another; nay, all sorts of passions are stirred up, and men are made either good or bad, by mutual conversation. See Arg. [f]

Ver. 18. Whoso keepeth the fig-tree, shall eat the fruit thereof; so be that waiteth on his master shall be bonoured.] As he that diligently looks after the figtree, (especially whilst it is young and tender), and preserves it from suffering by drought, by vermin, or by wild beasts, &c. shall at last eat of its pleasant fruit; so he that faithfully defends his master's person, or reputation, and takes care his estate be not wasted, shall in due time be largely rewarded by him for his integrity.

Ver. 19. As in water face answereth to face; so the beart of man to man.] The inclinations and designs of other men appear as plainly to the minds of those that are wise, as their faces appear to themselves in the water; where, as every man will find such a countenance represented to him, (whether sour or smiling), as he brings when he looks into it, so he ought to expect no other affections from others, but such as he expresseth towards them. See Arg. [g]

Ver. 20. Hell and destruction are never full; so the eyes of a man are never satisfied.] The appetite of man is as unsatiable as his eyes, which still desire some new sight; and are as far from being filled with all they have seen, as the infernal places with all the souls they have received, or the grave with all the bodies it hath devoured.

Ver. 21. As the fining-pot for silver, and the furnace for gold, so is a man to his praise.] As gold and silver is tried by putting it into the fire, which discovers whether it be pure or adulterate; so a man is discovered what he is, by trying how he can bear praises, commendations, and great applauses, which will she w either the virtue or the vanity of his mind. See Arg. [h]

depart from him.] The folly and wickedness of some men is so incurable, that though unto reproofs, and chidings, and threatenings, you should add stripes and blows, nay, beat and knock them, like wheat in a mortar, bruising their bodies (as we speak) till they are black and blue, they would not grow a whet the wiser or the better for it.

Ver. 23. Be thou diligent to know the state of thy flocks, and look well to thy herds.] Whether thou be a private person or a prince, let me advise thee to look after thy business thyself, and not to trust. merely to thy servants and ministers; but go sometimes and take an exact survey of the state of thy affairs; and more particularly, make it part ofthy care to visit thy flocks and thy herds, and know in what case they are. See Arg. [i]

Ver. 24. For riches are not for ever; and doth the crown endure to every generation?] For as no riches are so durable as these, which increase and multiply continually; so the greatest estate, even in these, unless it be well managed, will in time be brought to nothing; nay, the crown itself will not continue to many generations, without due care to preserve its revenue, of which these ought to be thought the best and most lasting portion.

Ver. 25. The bay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered.] For the maintenance of which the earth brings forth plentifully, without any more pains of thine, than only in the spring-time to drive the flocks and herds into pastures, and to look after them, when the earth brings forth grass, and young herbs for their food, and to gather hay in due season, which even the mountains afford for their fodder and winter-provision.

Ver. 26. The lambs are for thy clothing, and the goats are the price of thy field.] And if thou takest care to preserve them, they will preserve thee; for the sheep and the lambs will afford thee wool to make thee clothes; and with the price of thy goats thou mayest purchase a field, for the sowing of corn to make thee bread.

Ver. 27. And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance of thy maidens.] And both of them, especially the goats, will yield thee milk enough for thy own food, and for the sustenance of all thy family, both men-servants and maidens, who may hence be provided with all things necessary for their livelihood. See Arg. [k]

CHAP. XXVIII.

THE ARGUMENT.-This chapter consists, as the foregoing did, of several mixed observations; some belonging to the concern of private persons, others to the public.

[a] It begins with the difference between a good and a bad conscience, which discovers itself when there is any danger, of which men are apprehensive. And in the next verse, he observes the dif

Ver. 22. Though thou shouldest bray a fool in a mortar, among wheat with a pestel, yet will not his foolishness

ference between a nation, when it is bad and when it is good; when its manners are depraved, they fall into confusion; and when they grow better (for most interpreters take the word Adam in the latter part of the verse collectively, for the body of the people), then they keep their government, and live happily. Especially when they have a wise and prudent prince, who is here also to be understood in opposition to many princes, either together or successively, by whom a nation is miserably harassed, when its wickedness brings upon it such a punishment. So Melancthon understands ver. 2. The complaints," saith he, "are very usual cencerning the negligence of princes, their exactions, oppressions, want of care to administer justice, &c. and the people still accuse them and their court; but God accuses both princes and people, and for the sins of the people he gives them ill governors; as Solomon here teaches, that for the transgression of a country, i. e. both of prince and people, many are the princes thereof; that is, none reign long; or many reign together, opposing and thrusting out one another. Now, for the cure of this he gives a singular admonition, necessary both for prince and people, which is this, that a prudent and wise man makes empire durable. That is, a wise prince will sometimes depart from his own right to quiet things, and suffer some inconveniences to prevent greater; as Fabius and Cicero did. And, on the other side, people are to be advised, lest they draw greater mischiefs upon themselves by seditious counsels, than those which they study to remedy.".

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[b] And there is none greater, he seems to tell us in the next verse, (ver. 3.), than when power comes into the hands of a beggarly fellow; who is void of all humanity, and forgets even what he himself was, and all the miseries of poverty, which he perpetuates upon them who are poor already. So Maldonate (and he alone I think) expounds that phrase, veen lechem, and there is no food, to signify, before the corn be grown out of the earth; and by the sweeping rain, understands not such rain as beats out the corn when it is in the ear, but which washes away the seed before it spring up. Even so, he that spoils the poor, takes away from them, after a manner, what they have not, and extirpates the very seeds of future riches, which he deprives them of all means of gathering. Upon which subject the Lord Bacon hath discoursed very ingeniously, in his 8th book of the Advancement of Learning, chap. ii. parab. 34. "This parable," saith he, " was by the ancients expressed and shadowed forth under the fable of two horse-leeches, one full and the other hungry. For oppression, coming from the poor and necessitous person, is far more grievous than that of the rich and the full, because it seeks out all tricks for exactions, and leaves no corner unsearched where money may be found. This kind of oppression was wont also to be resembled to spunges, which being dry suck in strongly; but not so, being moist. And

the parable comprehends in it a profitable instruction, both to princes and to people. To princes, that they commit not the government of provinces or offices of charge to indigent and indebted persons; and to the people, that they suffer not their kings to struggle with too much want."

But none have glossed better upon this place, than an excellent prelate of ours, Bishop Sanderson, in his sermon upon Prov. xxiv. 10. 11. where he discourses to this effect, "That it is in matter of power, as it is in matter of learning. They that have but a smattering of scholarship, it is observed, are the forwardest to make ostentation of the few scraps they have, for fear there should be no notice taken of their learning, if they should not shew it when they can; and yet they do it so untowardly, that when they think most of all to shew their scholarship, they most of all, by some gross mistake or other, betray ignorance. Even just so it is in the case of power, when men of base spirits and condition have gotten a little of it into their hands, who conceive their neighbours will not be sensible what goodly men they are, if they do not by some act or other shew forth their power to the world; but having minds too narrow to comprehend any brave and generous way to do it, they cannot frame to do it by any other means, than by trampling upon those that are below them, which they do beyond all reason, and without any mercy."

Which he illustrates very handsomely upon 1 Sam, xii. 3. "If a mean man," says he, "in any of our towns or hamlets, be a little gotten up to overtop most of his neighbours in wealth, or to be put into some small authority, to deal under some great man for the disposing his farms or grounds, or have something to sell to his necessitous neighbour, who must buy upon that day; or have a little money lying by him to furnish another, who, to supply his present needs, must sell off somewhat of that little he hath, though at an under rate, or the like; it is scarce credible, (did not every day's experience make proof of it), how such a man will skrew up the poor wretch that falls into his hand, &c. Conclude hence, all ye that are of generous births and spirits, how unworthy that practice would be in you, wherein men of the lowest minds and conditions can, in their proportion, not only equal, but even exceed you; which should make you not only to hate oppression, because it is wicked, but even to scorn it, because it is base."

[c] After this follow several bad characters of other men; and among the rest, of him that oppresses. his brother by usury and increase, ver. 8. where these two words, Neschech and Tarbith, do not seem to signify greater extortion, and more moderate gain. For all usury is Neschech, as it re"spects the debtor of whom it is taken; and Tarbith, in respect of the creditor who is the gainer by it, whether it be great or less; that the one gives, and the other 'receives. If there be any

other difference between these two, it either lies in this, that there were several sorts of usury whereby men increased their estates, or the one signifies the advantage men made of their money, and the other the advantage they made of their goods. About which I do not think fit to trouble the reader any farther; nor to examine whether their opinion be true, who say, "the king was to take away their unjust gain, and give it to better men." I have left that undetermined, whether God or man should punish the usurer, but have expressed all that the law forbids in this case, which was to take interest (as we speak) of their brethren, especially of their poor brethren, which some think are only meant; but I have contented myself to say, are principally meant.

[d] And in the next verse but two, (ver. 11.), he observes that such men as grow rich, though it be by fraud or oppression, are apt to have a mighty conceit of their own wisdom; which understand-". ing men, though never so poor, see through, and discern to be at best but craft; and many times to be no more than that which we call pursepride, when they have no more wit, but just to save and hoard up money. Upon which place some observe that Solomon secretly intimates riches to be an impediment to wisdom, and poverty a great advantage; because the one is apt to blow men up into a vain opinion of themselves, and the other to make them humble and modest; the former of which is the greatest enemy, and the latter the best friend to wisdom. Certain it is, that money having so large a command, as to be able to purchase not only dignity, but great vefleration from the multitude, they that have it are apt to look no farther neither for wisdom hor virtue; which made a confident to Cæsar (as the Lord Bacon observes) give him this counsel, that if he would restore the decayed state of the Roman Commonwealth, he must by all means take away the estimation of wealth; for these," saith he," and all other evils, together with the reputation of money, shall cease, if neither public offices, nor any other dignities, which commonly are coveted, be exposed to sale." And the truth is, saith that Lord, (Advancement of Learning, book i.), as it was rightly said that blushing is the colour of virtue, though sometimes it comes from. vice; so we may truly affirm that poverty is the fortune of virtue, though sometimes it may proceed from misgovernment and improvidence. And he adds farther, "that the magnificence of princes and great men, had long since turned into barbarism and rudeness, if the poverty of learning had not kept up civility, and decency of life." [e] For bad princes, Solomon shews, ver. 12. bring great contempt and misery upon a nation, as bad men (ver. 13. 14.) bring mischief upon themselves.". But no princes are more grievous to their subjects, than such as are needy, and yet have no goodness. So I understand, with the LXX. verse 15. where that word we render raging, is well translated by

the Vulgar an hungry bear, as Bochartus hath shewn.

[f] Who also seems to me to have expressed the sense of the next verse most fully, when he observes, that according to the manner of the Hebrew language, there is something wanting in one - part of the verse, which is to be supplied out of the other. As when the psalmist saith in Psal. lxxxiv. 11. One day in thy courts is better than a thousand ;" he means elsewhere, out of his courts: And Psal. xci. 7. "A thousand shall fall on thy side," (viz. the left hand), " and ten thou. sand on thy right hand." In like manner, we are to understand this verse, as if he had said, "A prince that wants understanding, and is a great oppressor, shall shorten his days; but he that hates. covetousness shall prolong them." See Parab. i. de Animal. Sac. 1. iii. c. 25.

[g] In the two next verses I have endeavoured to connect several senses together, as he that examines them will perceive. And in ver. 21. have taken some notice of the Lord Bacon's observation, that men may be bribed by something else besides money, to pervert justice; and more commonly by other respects than by that. His words are these, (Advanc. of Learning, b. viii. ch. ii. parab. 23.):

Easiness of humour in a judge, is more pernicious than the corruption of bribes. For all persons do not give bribes, but there is hardly any cause, wherein somewhat may not be found, that may incline the mind of the judge, if respect of persons lead him. For one man shall be respected. as his countryman, another as an ill-tongued man, another as a rich man, another as a favourite, another as commended by a friend; to conclude, all is full of iniquity where respect of persons bears sway; and for a very slight matter, as it were for a bit of bread, judgement is perverted. [h] The rest of the chapter contains plain observations, concerning several sorts of good and bad men; and concludes with the repetition of a remark he had made before, ver. 12. about the state of public affairs, which are then in an ill condition, when bad men get into authority. For virtuous men begin then to be so ill treated, that they fly or hide themselves, to avoid the abuses which they see will be put upon them.. This the LXX. suggest, when they translate the first clause of the verse thus: "In places where the impious bear sway, the righteous sigh and groan," i. e. some are imprisoned, and sent into obscurity, by the unjust prosecution of the wicked, and others obscure themselves, and groan in secret under those oppressions, till there be a turn of affairs (which Solomon here intimates they may expect in due time), by the fall of those wicked persons, and the preferment of better, which invites virtuous men to appear again, and by the countenance they then receive, to propagate piety among the people; who are so ready to conform themselves to the example of their governors, that there is no blessing we should pray for so earnestly as this, especially

when the days are evil. Then that saying of the son of Sirach should be perpetually in every good man's mind, to support and comfort him, when he is constrained perhaps to lie hid and conceal himself, to avoid trouble and danger: "The power of the earth is in the hand of the Lord, and in due time he will set over it one that is profitable," Ecclus. x. 4. Read the foregoing verses.

Ver. 1. THE wicked fleeth when no man pursueth; wicked fleeth when no man pursueth; but the righteous are bell as a lion.] An evil conscience makes men timorous and cowardly, like a faint-hearted soldier, who runs away at the appearance of an enemy, and never so much as looks back to see whether he pursue him; but men of integrity are not easily affrighted, but proceed like a young lion, with an undaunted resolution, even in hazardous undertakings.

Ver. 2. For the transgression of a land many are the princes thereof; but by a man of understanding and knowledge the state thereof shall be prolonged.] There are many mischiefs that people draw upon themselves by their wickedness, and this especially, that falling into factions, every one thinks himself fit to govern, and, throwing down one ruler after another, they can come to no settlement, till they grow better and more considerate; and then some truly prudent and pious person arises, who takes the right course to heal these breaches, and prolong the government in peace and tranquillity. See Arg. [a]

Ver. 3. A poor man that oppresseth the poor, is like a sweeping rain, which leaveth no food.] But there is none more wicked and intolerable, than a needy fellow that is got into power, but hath lost all sense of the miseries of the poor; whom he squeezes and spoils like a violent rain, which, instead of refreshing the corn, as gentle showers do, beats it down, and lays it so flat, that it can never recover, but a famine comes upon the land. See Arg. [b]

Ver. 4. They that forsake the law, praise the wicked; but such as keep the law contend with them.] From such a man there is none so wicked but he shall receive encouragement, for they that make not the law of God their rule, but their own lusts, will employ and promote the vilest person, and find something or other to commend him for; but they that resolutely observe God's law, are so far from approving such a wicked wretch, that they oppose him, and declare, as we say, open war against him.

Ver. 5. Evil men understand not judgement; but they that seek the LORD understand all things.] For the minds of men that give up themselves to wickedness are so depraved, that sometimes they do not so much as understand, and at no time regard the difference between right and wrong, much less the difference that God doth and will make between them; but men piously affected understand and consider all things of this nature so exactly, that they are careful not to offend in the least against their neigh

bour.

Ver. 6. Better is the poor that walketh in his upright

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ness, than he that is perverse in his ways, though he be rich.] An honest upright man, that acts sincerely in all that he doth, though he be never so poor, is far happier, and more useful and commendable, than a crafty person, that knows how to wind and turn himself every way, though by his fraud and tricks he grow never so rich and great. See xix. 1.

Ver. 7. Whoso keepeth the laru, is a wise son; but he that is a companion of riotous men shameth his father.] He that studies the law of God, and observes the rules of sobriety and temperance, and other virtues. which it prescribes, is likely to prove a wise son, in whom his parents may find comfort; but he that had rather go into merry company, than into the school of the wise, and there spend his time and his money in sensual pleasures, is a shame, as well as a vexation.

to them.

Ver. 8. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.] He that increases his estate by usury, for the money or goods which he lends to his poor brother, (contrary to the laws provided in that case, Exod. xxii. 24. Deut. xxiii. 19. 20.), shall not be able to make his family so great as he intended, but those riches. shall be translated into some other hands, which will exercise that charity which he neglected. See Arg. [c]

Ver. 9. He that turneth away his ear from hearing the law, even his prayer shall be an abomination.] He that refuses to hearken unto God, and to obey his laws, deceives himself, if he thinks by his prayers to please him, and make an amends for his crimes; for God will be so far from hearkening unto him, that he will abominate such prayers as tend to nothing, but to make God a partner with him in his sins.

Ver. 10. Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.] He that studies, by false suggestions, and deceitful representations, to seduce upright men into dangerous practices, shall fall himself irrecoverably into that very mischief which he designed for them; while they, preserving their integrity, shall remain not only safe, but in a flourishing condition.

Ver. 11. The rich man is vise in his own conceit; but the poor that hath understanding searcheth him out.] A man whose labours and cares have such success, that he grows very rich, and is courted and compli mented by every body, is apt to fancy himself much wiser than other men; but when a man of mean condition, who applies himself more to understand the value of things than to get riches, comes to discourse with him, he easily discovers, and makes it appear, that he is but a fool. See Arg. [d]

Ver. 12. When righteous men do rejoice, there is great glory; but when the wicked rise, a man is hidden.] When the righteous are advanced to places of trust and authority, there is excessive joy among all virtuous men, and the whole kingdom feels the happy effects of it, in beautiful order, peace, security, and plenty at home, and in the honour and reputation it

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