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In which there follow here immediately (and very properly) some instructions about getting riches, and about the keeping and using them aright, (ver. 2. 3. &c.), that a curse may not be entailed upon them, and descend with them unto our children. And then, ver. 7. memorable observation is annexed [b], (which Plato, as Eusebius observes, translated into his seventh Book of Laws), concerning the fame of good and bad men after they are dead. About which the same great man before named (the Lord Bacon) bath this note in the same eighth Book, Parab. 8. that the name of good men, after envy is extinguished, (which cropt the blossom of their fame, while they were alive), presently shoots up and flourisheth, and their praises daily increase in strength and vigour; but for wicked men, though their fame, through the partial favour of friends, and of men of their own faction, may last for a little time, a detestation of their name springs up not long after, and at last those vanishing praises end in infamy, and, like bodies that putrify, expire in a filthy and noisome odour. And thus the LXX. in this place, instead of the memory of the just is blessed, or is with blessing or benediction, have these words, the memory of the just is with encomiums, or praises; which is the true explication of the phrase. And accordingly the church commemorates the saints of God, recounting their worthy deeds, and praising him for them. Of which see Mr Mede, Discourse XXII. The rest of the chapter consists of mixed observations, concerning the difference between wise men and fools, idle persons and diligent, ill-natured people and those who are candid and kind, (ver. 12.), and especially between the vices and virtues of the tongue, and their rewards and punishments, ver. 13. 14. &c. And one remarkable observation is inserted, ver. 22. which belongs to [c] that head of diligence and laboriousness; upon which, he remembers us, no man is so to depend, as to imagine to obtain what he would have by that alone, but to look up to God as the donor of all good things, and giving success to our industry. Which was a thing little thought of by heathens, who were too prone to imagine all things requisite unto happiness to be placed in themselves. But the scriptures every where inculcate this, that it is God who gives wisdom to the wise, and victory to the valiant, and riches to the diligent, and good success to the prudent and potent, &c. [d] Unto which add that observation also, ver. 24. which may be further improved than is expressed in the paraphrase, to this sense, that wicked men many times draw upon themselves that which they feared, by those very means whereby they study to avoid them. An example of which (as Bochartus observes in his Phaleg. 1. i. c. 16. part 1.) we have in those that built the tower of Babel; who for fear of dispersion designed to build a city and a tower, saying, "Go to, let us build," &c. " lest we be scattered abroad upon the face VOL. III.

of the whole earth," Gen. xi. 4. But God so ordered it that this very attempt was the occasion of their dispersion, and brought what they feared sooner upon them, atque ipsum mali remedium illis cessit in periculum; the very remedy of the evil they would have avoided, leading them directly into it. R. Levi hath an observation, that the precepts of wisdom, from the beginning of this chapter to the roth verse of the 18th, are in a manner all concerning the danger of several sorts of vice and wickedness, and afterward they are all concerning other subjects. Which, how true it is, I shall there coasider.

Ver. 1. THE proverbs of Solomon. A wise son maketh a glad father, but a foolish son is the heaviness of his mother.] Let the father's care in edu cating his children, (especially his son, the heir of his family), be equal to the joy he will have in their well-doing; and let the mother beware that her indulgence do not spoil them, for she will have the greatest share in the heaviness which their untowardness will give them. See Arg [a]

Ver. 2. Treasures of wickedness profit nothing; but righteousness delivereth from death.] This is more necessary than the care of heaping up riches for them, (which many times tempt men to fraud and oppression); for though great treasures be gotten by such means, they will be so far from availing the owners in time of distress, that they will rather expose them to be a prey, when justice and mercy, with a little wealth, will procure safety and deliverance from the greatest dangers.

Ver. 3. The LORD will not suffer the soul of the righteous to famish; but he casteth away the substance of the wicked.] The reason is, the Lord hath treasures in store for the just, especially for the merciful man, and will send him such supplies in his straits, that he shall not starve, but rather have enough; but he will drive the wicked out of their ill-gotten possessions, whereby they think to secure themselves for want.

Ver. 4. He becometh poor that dealeth with a slack band, but the band of the diligent maketh rich.] And next unto virtue, let children be bred up to industry, without which indeed they cannot be virtuous, for both poverty and fraud are commonly the fruit of negligence and sloth, when an active diligence is wont to enrich men, without the help of deceit.

Ver. 5. He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame.] Especially if prudence be added to diligence, and opportunity be not neglected; for as he that makes hay (as we speak) while the sun shines, is commended for his provident care, so he that, by taking his ease when he should gather the fruits of the earth, loses all the benefit of his former labours, is a shame to himself, and unto those that bred him.

Ver. 6. Blessings are upon the head of the just; but violence covereth the mouth of the wicked.] The blessings of heaven shall visibly descend in great plenty upon the just and merciful man, but their own iniRr

quity shall violently overwhelm those, to their utter up knowledge, and reserve it till a fitting opportuniconfusion, who wickedly defraud and oppress their ty to make use of it; but a fool is always talking, neighbour. and seldom opens his mouth but it proves a present mischief to himself or others.

Ver. 7. The memory of the just is blessed; but the name of the wicked shall rot.] And though envy may sometimes cloud a good man for the present, yet after death an honourable mention shall be made of him, and he shall be commemorated with praises; when the memory of the wicked, who now perhaps are extolled, shall either perish, or stink and be abominated. See Arg. [b]

Ver. 8. The wise in heart will receive command

ments; but a prating fool shall fall.] He that is truly wise, will thankfully receive such good advices as these, and avoid the dangers of which he is admonished; but he whose wisdom lies only in his tongue, (which moves upon all occasions, and will not let him learn of others), ruins himself, even by his own imprudent prating.

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Ver. 9. He that walketh uprightly, walketb surely; but he that perverteth his ways, shall be known.] He that deals sincerely in all his actions, is both safe and sure; but he that relies upon fraud and tricks of deceiving, shall find his cunning fail him at the last; and besides, can never be secure that he shall not be detected, and made a public reproach.

Ver. 15. The rich man's wealth is his strong city; the destruction of the poor is their poverty.] Riches are a powerful defence to their owners against a great many evils, to which we are subject in this life, and naturally raise men's minds, and make them confident; whereas poverty exposes men to injuries and abuses, and is apt to depress and deject their spirits.

Ver. 16. The labour of the righteous tendeth to life, the fruit of the wicked to sin.] Which is a great motive to an honest diligence; but then remember this, that the end of a virtuous man's labours after riches, is only that he may provide himself the necessaries of life, and that he may do good with them; but the great revenues, which perhaps are left to a wicked man by his ancestors without any pains of his own, are employed to satisfy his sinful lusts and passions. Ver. 17. He is in the way of life that keepeth instruction; but be that refuseth reproof, erreth.] He that carefully observes, and puts men in mind of those wholesome admonitions, which may teach them to correct and amend their lives, is in the way to make himself and others happy; but he that leaves off to give reproof, encourages men in their errors, from which he who shuns those who are wont to reprehend him, is never like to be reclaimed.

Ver. 18. He that bideth hatred with lying lips, and be that utteretb slander, is a fool.] He that dissembleth his hatred, by great professions of friendship before one's face, and then goes and vents it in slanders behind his back, may seem a cunning man, but is really an impious fool.

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Ver. 10. He that winketh with the eye, causeth sor row; but a prating fool shall fall.] But he especial ly, that under pretence of kindness betrays his neighbour, and gives the sign to others, when he would have them circumvent him, is a common grievance, and shall himself, in the end, feel the miserable effects of his falseness; for he is worse than a man, who openly professing his malice, rails perpetually, and thereby sooner hurts himself than others. Ver. 11. The mouth of a righteous man is a well ofVer. 19. In the multitude of words there wanteth not life; but violence covereth the mouth of the wicked.] sin; for he that refraineth his lips, is wise.] Nor are The discourse of a good man (like a perpetual spring calumny and flattery the only vices of the tongue, but of wholesome water) always tends to the profit, com- much speaking is rarely innocent; therefore he that fort, and refreshment of those that receive it; but is sparing of his words, and considers well both when, a wicked man, how fair soever his language be, doth and where, and what he speaks, is a truly prudent but conceal the mischief, which (like pestilent waters out of a deep pit) he designs to produce when opportunity serves.

Ver. 12. Hatred stirreth up strifes, but love cover-, eth all sins.] Such is the difference between hatred and love, that where all things are in quiet, hatred raises up disturbance, and makes men quarrel about trifles; when love pacifies the minds of those that it finds provoked by real offences, and composes all those contentions, for which there was too much oc

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Ver. 20. The tongue of the just is as choice silver; the heart of the wicked is little worth.] The words of such a man are exceeding valuable, because they are both solid and sincere; but let wicked men devise and study what they please, it will be good for little, or rather very mischievous.

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Ver. 21. The lips of the righteous feed many but fools die for want of wisdom.] Many are preserved from perishing by the discourses of a good man; but a fool, for want of consideration, receives no benefit by them, and doth not so much as take care to save himself.

Ver. 22. The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.] It is not merely men's industry, and provident care, to which they owe their riches, but the blessing of God prospering their endeavours, which when he favours, wealth flows in apace upon them, and is enjoyed also without anxious thoughts and labours. See Arg. [c]

Ver. 23. It is as a sport to a fool to do mischief; but.

a man of understanding bath wisdom.] A senseless sinner makes a jest of the most horrid impieties that can be committed by himself or others; but a man that weighs things wisely, considers that this is no laughing matter, and takes that pleasure in doing well, which fools take in mischievous wickedness.

Ver. 24. The fear of the wicked, it shall come upon him; but the desire of the righteous shall be granted.] Yet there is none so wicked but he is sometimes afraid, and since this will not amend him, he shall feel what he fears; but this is the comfort of righteous inen, who have reason to hope that they shall at length obtain their desires. See Arg. [d]

Ver. 25. As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation.] Though the wicked, like a whirlwind, may bluster terribly, and overthrow all that stands in his way, yet he quickly vanishes, and destroys himself by his own violence; but the righteous, as he is fixed and settled in his virtue, which is peaceable and quiet, and makes no disturbance, so he enjoys the solid fruits of it, in a durable and immoveable felicity.

Ver. 26. As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send bim.] Vinegar is not more offensive to the teeth, nor smoke more vexatious to the eyes, than a remiss and negligent minister is to him that employs him, and relies upon him in a weighty business.

Ver. 27. The fear of the LORD prolongeth days; but the years of the wicked shall be shortened.] The best way to prolong life, is religiously to observe the laws of God; but wickedness generally (both by its own nature and by God's righteous judgement) brings men to an untimely end.

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Ver. 28. The hope of the righteous shall be gladness; but the expectation of the wicked shall perish.] And what a lamentable case is a wicked man in, when he finds himself unexpectedly undone! for this is another difference between a good man and a bad, that the hope of the former concludes in a joyful possession of what he waits for, but the other, failing of his expectation, ends his days in sadness and sorrow. ...Ver. 29. The way of the LORD is strength to the upright; but destruction shall be to the workers of iniquity. Whence it follows also, that a faithful observance of the rules of virtue, which the Lord hath prescribed us, inspires the upright man with great courage and undaunted resolution, when any evil threatens him; but the workers of iniquity being weak and feeble-spirited, are terribly shaken, nay, broken with the fear of that destruction which is coming on them.

Ver. 30. The righteous shall never be removed; but the wicked shall not inhabit the earth.] There is no way like piety, justice, and mercy, to establish a family in perpetual prosperity; but the wicked (how successful soever they may be for a time) shall not be able to settle themselves and their posterity in the good land which God hath given us.

Ver. 31. The mouth of the just bringeth forth wisdom; but the froward tongue. shall be cut out.] The very discourse of a righteous man is so profitable

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instruct others in wisdom and goodness, that it shall be a means to perpetuate him, like a fruitful tree, in a flourishing condition; but he that uses his tongue perversely, to abuse, cozen, or raise dissensions among his neighbours, shall be cut down, like a tree that cumbers the ground.

Ver. 32. The lips of the righteous know what is acceptable, but the mouth of the wicked speaketh frowardness.] The righteous knows very well how to speak those things (and accustoms his mouth unto them) which are grateful to men, and yet not displeasing to Almighty God; but the wicked are odious to both, because they are skilled altogether in lying and flattery, fraud and calumny, and such like subtle but detestable arts of doing mischief.

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CHAP. XI.

THE ARGUMENT.-This chapter consists of many promiscuous observations, concerning such things as will make men happy or miserable. It begins with an admonition concerning justice in our dealings one with another, without which society (which God designs, and takes a special care to uphold) cannot be preserved. And mankind being very apt to be regardless what they do towards God, or towards man, when they grow rich and great, he next gives a a caution against pride and insolence, as a certain forerunner of ruin. For it consisting in forgetfulness of God, confidence in men's selves, despising others, slighting good counsels, and attempting things out of the bounds of men's place and calling, (all which proceed from stupid folly), naturally leads men headlong into destruction.

Then he commends sincerity and charity, (ver. 3. 4.), and represents the vast difference between virtue and wickedness, in order to men's private safety, (ver. 5. 6. &c.), and to the public security, (ver. 10. 11.): after which follow a great many - prudent observations and advices, for men's private, and for the common good, with such remarks upon sundry virtues and vices, as are sufficient to invite to the one, and deter from the other. [a] Among the rest there is one, ver. 21. (translated thus by us, "Though hand join in hand, the wicked shall not be unpunished,"), upon which there are as many glosses, almost, as there are interpreters. But I have only put together those two senses of the former part of the verse, which are most agreeable to the latter, and do not think fit to trouble the reader with the other, any further than merely to inform him of this one thing,-That most interpreters by hand in hand understand the hands of divers persons; but some few take it for the hands of one and the same person, who puts one hand into the other. And these last named make the sense one of these two ways; either, that though a sinner endeavour to hide his sin, (as a man doth a thing which he holds in one hand and covers with the other), he shall notwithstanding be found out, and suffer for it; or that, though wicked men do nothing, but, like an idle person, have their hands

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folded one in the other, yet they are not free from sin, which they are devising in their mind, and will draw a just vengeance upon them,

[b] In the next verse I have followed Bochartus de Animal. Sac. (part I. 1. ii. c. 57.) in his translation of those two words, Den nn, which he renders, her mid departed, viz. from the love of her husband; but I have not neglected the other sense of which I think those words are capable.

[c] In the 29th verse, I have adhered to the opinion of the Lord Bacon, (Book viii. of the Advanc. of Learning, chap. 2. Parab. 9.), " who takes it for a profitable admonition touching discords in families and domestic breaches, (but may as well be applied to whole kingdoms, which are larger families), which whosoever cherishes among his children or servants (or people) as a means to have his affairs better administered, when they have an evil eye upon, and hate one another, commonly finds his hopes turn into wind. For those alterations and changes for the most part succeed ill; and those disturbers of their own families oftentimes meet with vexations and ingratitudes from those very persons, whom (passing by others) they adopt as the objects of their special favour: nay, by this means they draw upon themselves ill reports and doubtful rumours; for it is not ill observed by ⚫ Cicero, That all reports, both good and bad fame, comes from domestics. Which two evils (he thinks) Solomon expresses by inheriting the wind; for the frustrating of expectations and raising of rumours are rightly compared unto winds." I have added in the paraphrase two other things belonging to wind, which makes a great noise, and leaves nothing behind it; for all make it an emblem of emptiness.

[d] The last verse is a wise consideration suggested to good men, when they are under the oppressions of the wicked; that if the just be afflicted, (as Melancthon glosses), who seriously endeavour amendment of life, God will take a time to reckon with those lewd men, who contumaciously and furiously persist in their wickedness. So the wise man (says he) admonishes us of two things. First, that the church is subject to the cross, which the cruelty of tyrants may lay upon it: But, secondly, Those tyrants must one day answer for their cruelty, by sharp punishments upon themselves; nay, though they flourish for some time, at last, says he, they are shaken out of their empires. Hither he applies those known words of the poet, "Ad generum Cereris sine cæde," &c.

Ver. 1. A FALSE balance is abomination to the LORD; but a just weight is his delight.] It is not so small a sin as men imagine, to cheat their neighbour, (though it be only in a little matter), but extremely hateful and detestable to the great Lord and Governor of the world; as, on the other side, exactly just and equal dealing in all our commerce one with another, is highly pleasing to him.

Ver. 2. When pride cometh, then cometh shame ; but

with the lowly is wisdom.] Do not entertain an haugh ty conceit of thyself, nor insult over others; for the folly of this appears, in drawing along with it that contempt and disgrace, which above all things such men would avoid; therefore, be humble and modest, the wisdom of which is manifest from the universal respect which it gains every where.

Ver. 3. The integrity of the upright shall guide them; but the perverseness of transgressors shall destroy them.] The integrity of those that uprightly observe the rules of virtue, is their highest prudence, and safest guide through all manner of difficulties and dangers: but the crafty wiliness of perfidious men, who will be tied unto no laws, is mere folly, and shall be so far from preserving them, that it shall prove their certain destruction.

Ver. 4. Riches profit not in the day of wrath: but righteousness delivereth from death.] Heaps of wealth, amassed by extortion or covetousness, shall as little avail as subtilty and cunning, when God in his righteous displeasure shall punish the world by a common calamity; but justice accompanied with mercy, (as hath been observed already, x. 2.), will befriend him that hath constantly practised them, and rescue him even when there is no hope of safety. (See Ecclus. xxix. 11. 12. 13. and xl. 24.)

Ver. 5. The righteousness of the perfect shall direct his way but the wicked shall fall by his own wickedmess.] Remember this, (and be not nauseated at the repetition of it, for it is a weighty truth), that there is no surer guide to direct men in the plain way to safety, or any other good, than a sincere and impar tial observance of all God's laws; but that the wic ked shall perish, by those very impious courses, (of lies, suppose, breach of promises, perjuries, and oppression), whereby they think to greaten or to secure themselves.

Ver. 6. The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.] Remember it, I say, (for it cannot be too often inculcated), that the virtue of unfeignedly and entirely upright men, shall be their preservative when they are in danger; but they that are governed wholly by their own depraved desires and interest, shall be entangled, and inevitably perish in their own naughty contrivances.

Ver. When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.] Do not imagine, therefore, that they have the advan➡ tage of others, who are loose from all laws. They may seem so to have for the present; but, beside what I have now said, it must be considered that death (and how suddenly doth that sometimes overtake them!) utterly destroys all their projects and hopes: whatsoever they expected to accomplish by their riches, or their power, or their friends, it perisheth together with them.

Ver. 8. The righteous is delivered out of trouble, and the wicked cometh in his stead.] Nay, before that, it is frequently seen, that a just man is unexpectedly drawn out of those straits and difficulties wherein he was perplexed, and the wicked (who perhaps brought

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Ver. 10. When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting.] We see also in this how amiable virtue, and how hateful vice is, that the inhabitants of a city generally leap for joy when good men prosper and are advanced unto power, but are so far from pitying the downfall of the wicked, that they shout when they behold them tumbling from the high places to which they were raised.

Ver. 11. By the blessing of the upright the city is exalted; but it is overthrown by the mouth of the wicked.] Men of unbiassed virtue make a city flourish by the blessings they procure for it from heaven, by their prayers, by their prudent advice, their pious admonitions, and their constant study of the public good; but the wicked, by their blasphemies, their evil counsels, their pestilent maxims, their impious doctrines, whereby they corrupt men's manners, utterly subvert the good estate thereof.

Ver. 12. He that is void of wisdom, despiseth his neighbour; but a man of understanding heldeth his peace.] It is a great weakness to speak contemptuously of any man, or to render him ridiculous, (for no man is so mean but he is sensible of despisal, and may find ways to shew his resentment), therefore a thoroughly prudent person, whatsoever he thinks of others, saith nothing to their reproach.

Ver. 13. A tale-bearer revealeth secrets; but he that is of a faithful spirit concealeth the matter.] A man whose trade it is to ingratiate himself by defaming others, will not stick most treacherously to discover the secrets where with they have intrusted him: but a man whose mind is stedfastly fixed to be true and faithful to his neighbours, will study (though they have not desired him) to hide those things which, being known, may prove injurious to them.

Ver. 14. Where no counsel is, the people fall: but in the multitude of counsellors there is safety.] Where prudent counsellors are wanting, a nation goes to wreck, as certainly as a ship doth without a pilot; nor is one sufficient, but then a country is safe, when there are many wise men to govern affairs; that if one fail, there may enough still remain, or what one or two sees not, others may be able to discern.

Ver. 15. He that is surety for a stranger, shall smart for it: and he that hateth suretyship is sure.] He is in great danger to be undone, who stands bound to - pay the debts of another man, especially of a stranger, (ver. 1.), whose ability and honesty is unknown to him; and the way to be secure from that fear, is not only to avoid such engagements one's self, but to abhor to see other men enter into them.

Ver. 16. A gracious woman retaineth hongur; and strong men retain wisdom.] Beauty and virtue in a woman advances her to honour, as formidable strength and power in men advances them to riches; and as their principal care is to keep their treasures, so her's should be to preserve her reputation.

Ver. 17. The merciful man doeth good to his own soul: but he that is cruel, troubleth his own flesh.] He that hath a heart to be kind and bountiful unto his neighbours, will have this advantage by it, among many others, that he will not deny what is fit and convenient to himself; whereas the covetous and hardhearted, as he hath no regard to his nearest relations, so he pinches his own flesh by his sordid way of living. Ver. 18. The wicked worketh a deceitful work; but to bim that soweth righteousness, shall be a sure reward.] He thinks, perhaps, hereby to raise himself or his posterity to greatness, but, like all other wicked men, will be deceived in his expectation, for the event of his actions never answers the design; but virtuous men shall infallibly reap the fruit of their pious, just, and charitable labours.

Ver. 19. As righteousness tendeth to life; so he that pursueth evil, pursueth it to his own death.] Thus God orders it in his providence, and thus it is in the nature of things, that virtue tends to make men happy; but the more eargerly any man pursues an evil thing, the more he is bent upon his own destruction.

Ver. 20. They that are of a froward heart, are abomination to the LORD: but such as are upright in their way, are his delight.] Of all other men, they are most odious to the Lord, who pretend to justice, kindness, and truth, but study and advise how to compass their ends, though it be by the wickedest means; as, on the contrary, they whose exact observance of the rules of righteousness in the whole course of their lives, testify the integrity of their hearts, are highly in his favour and love.

Ver. 21. Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.] Though the wicked endeavour to strengthen himself and his family by powerful leagues and confederacies, and his successors also have mighty associates to maintain his acquisitions, they shall not be able to defend themselves from the pu nishment their iniquity deserves; but the posterity of the righteous need not be at such pains; but though deserted by men, escape the danger into which the other fall, by the help of God alone. See Arg. [a]

Ver. 22. As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.] As a golden ring is ill placed in the snout of a swine, which is always routing in the mire; so is beauty ill bestowed on the body of a woman, whose mind having lost all savour and relish of virtue, carries her from her husband, to wallow in filthy lust and adulterous pleaSee Arg. [b]

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Ver. 23. The desire of the righteous is only good: but the expectation of the wicked is wrath.] The righteous desire nothing but that it may be well with all men ; but the wicked wish for trouble and disturbance,

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