Proverbs 1
PATsacred writings, but reject them as insipid things: with which disease if any be infected, they might, by God’s grace, be cured; if they would bo pleased to apply their mind with due attention to the study of this one holy book, which wants nothing to entertain the minds of all men, though of the widest capacity, with the greatest variety of pleasure; if they have not perfectly lost their taste of that which will do them good, and make them truly happy. IX. It is recorded by Suetonius of Caesar Augustus, that in his reading all sort of Greek, as well as Latin authors, he chiefly observed and transcribed such wholesome precepts or examples, as might serve him either for public or private use: which upon occasion he produced, for the instruction of his own domestics, or of the commanders of his armies, or the governors of provinces, or the magistrates in his several cities; according as he thought every one had need of admonition: whom, if any man havo the heart to imitate, Solomon hath saved him the labour, which that great person underwent. He need not turn over many volumes, to search for all manner of wise instructions; but be furnished here (and at an easy rate) out of the vast treasure of learning he hath left us in this small book, with the best advices that can be given, either to princes, counsellors, judges, and other public ministers; or to all sorts of subjects in their several relations, and in every condition; to make them both pious and politic: to direct them in the choice of their consorts, in the education of their children; in the management of domestic affairs, and in their transactions with other men; in contracting or conducting their friendships; in giving or taking good counsel and reproof; jn making or preserving peace; in judging of men, and of the event of their designs; and, in short (for it would be a new book to mention every thing particularly), to instruct every one in all sorts of virtue; especially in the government of the tongue; wherein men offend, and whereby they suffer so much, that there is no part of prudence more necessary than that, and therefore none more insisted on in this book. X. Which contains the wisdom of that excellent prince, who could readily resolve all questions and doubts; penetrate into the nature of all things; and had his own family and kingdom in such admirable order, that it astonished her who came from the ends of the earth to discourse with him. And it was composed, if we may rely upon the judgment of the Jewish.writers, in his best and most judicious years: when his kingdom also was in perfect peace, aud there was no disturbance in his affairs. For the book of Canticles, say they, was wrote in his youth; the Proverbs, when he was of riper years; the Ecclesiastcs, when he was old, and repented of the sins he had been drawn into by the snares of women: who had made this admirable person as great an example of folly as he had been before of wisdom. Whence that common saying of theirs; " Men compose songs, when they arc young; parables, when they arc grown to be perfect men; and discourses of the vanity of things, when they arc old." XL But the time of his writing these books is not so material as the design; which is excellently expressed by St. Basil, in a discourse of his upon the beginning of this book: (torn. i. horn, xii.) " The book of Proverbs (saith he) is an instruction of manners, and a correction of the passions; and an entire direction of the whole life, containing abundance of precepts about well-doing. The Ecclcsiastcs touches upon the nature of things; and evidently shew r s the vanity of every thing in this world: that so we may not think it worth our pains to be so solicitous as we arc about things that swiftly pass away from us; nor waste the thought and cares of our mind about empty and vanishing enjoyments. The Song of Songs shews the manner of perfecting souls. For it contains the happy concord of the bridegroom and the spouse: that is, the familiarity of the soul with God the Word." XII. I conclude this Preface, as that great man doth that discourse. " He is wise, not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but lovo it, or desire it, and listen to it. Such as these, by the reading of this book, shall be made wiser; for they shall be instructed in much Divine, and in no less human, learning: it expelling vice divers ways; and, with as great variety, introducing all manner of virtues. It bridles the injurious tongue; corrects the wanton eye; and ties the unjust hands in chains. It persecutes sloth; chastises all absurd desires; teaches prudence; raises men’s courage; and represents temperance and chastity after such a fashion, that one cannot but have them in veneration." Let a man but consent to one thing, which this book desires, to make these precepts familiar to his mind, " saying unto wisdom, (as you find the words, vii. 4.) Thou art my sister, and calling understanding his kinswoman:" and he will not fail to be happy. For this is the sum of all, in a few words; " Love her, and she shall preserve thee." The title of this book is joined to it, as a part of the work, and contained in the six first verses. Where the author uses several words to express the matter he intends to treat of; viz. wisdom, instruction, understanding, knowledge, &c. the difference of which I have expressed as well as I could in the Paraphrase, and shall not here criticise upon them: but observe rather that the learning they teach is the most necessary of all other; and therefore so contrived, as he tells us, that the most ignorant as well as the most wise may receive great benefit by it. In order to which, the first principle of it must be carefully observed; which is this: [«] that a due sense of God is a most necessary qualification to profit by these instnictioTts: which will signify nothing to epicures, and such-like profane persons. This is the very first word of the book, vcr. 7. teaching us, that our first care must be to possess our minds with a lively sense, that there is a God; and that the highest wisdom in the world is to study to please him; and to be fearful to offend him, by any neglect of hiin, or by doing any thing contrary to his mil. Which fear of offending God is commonly founded in a dread of his punishments; which perhaps gives the first rise to this fear: however, Nazianzcn w r cll observes, (Orat. * xxxix. p. G28.) that we " must not (if we would be wise) first begin in contemplation, and so end in fear (for an unbridled contemplation is very dangerous); but being * thoroughly seasoned and purged, and as one may say attenuated, and humbled by fear, so to be carried aloft in contemplation." This is the first step to wisdom, and the second is, [6] next to God, to bear a reverence to parents, both natural and spiritual: to God’s ministers, that is, and to all teachers and instructors; to whom, if children be not bred to give a great regard, they seldom prove virtuous, (ver. 8.) * Where it is very observable howmuch human laws differ. from Divine: the former generally, only providing that due regard be given by children to their fathers, but taking no notice of mothers; as may be seen in the Persian laws mentioned by Aristotle, the Roman described in the Digests and Constitutions, and several passages of * the Greek philosophers; which we find in Epictctus and Simplicius, who (as Grotius notes upon the fifth commandment) consult only the honour of the father: but God in his law takes care to preserve a just reverence both to father and mother equally; as the persons whose ministry he uses to bring us into the world. And accordingly not only Solomon in this place and many other, but the son of Sirach also (who was bred under that Divine institution), presses the duty owing to both very largely, in the first sixteen verses of the third chapter of Ecclesiasticus. Now one of the first things parents should take care of, is to teach their children [c] to avoid evil company (as it follows here, ver. 10.) and then to represent vice in its true colours, as Solomon here doth one sort of wickedness, (ver. 11, 12, &c.) the root of which he shews is love of mon&j: which therefore should be looked upon as most odious; and, indeed, the root of all evil, (ver. 18, 19.) Their stupid blindness also is to be represented, who will take no warning: but though destruction be plainly before their eyes in the way wherein they are; yet will go on to complete their ruin, (ver. 17.) And they are to be admonished also to hearken to the voice of wisdom presently, wheresoever they meet with it: which is everywhere, (ver. 20, &c.) Which is pressed here, (ver. 24„&c.) from this consideration, that there will be a time when they shall stand in need of God’s help; but not find it, if they have slighted his importunities to obedience. For he is not only good, but just also: and not so easy, as to be moved merely by prayers and entreaties (and that when we are in distress), which have more of self-love in them, than love to him. Whose wise providence requites men in their kind; and destroys them by that which they most desire. “In short, in this chapter he introduces Wisdom speaking to his son, or to her children in general; inviting them to love her, and by no means to tread in the way of sinners: but to keep close to her directions; threatening destruction to those who contemned this counsel.” There seem to be three proverbial sayings in it. One, ver. 17. which may be four or five ways interpreted: two of which. I have comprised in the Paraphrase, being the most common and natural. Another, ver. 31. like to that in.Terence, " Tute hoc intrivisti, omne hoc vorandum est tibi." And the other in the next, (ver. 32.) where those words, the prosperity of fools shall destroy them, teach us that it is a great part of wisdom, to be able to bear a great fortune, as we call it. Of which, among the Jews, Jason was an example in aftertimes, who was undone by his successes, (2 Maccab* v. 6, 7, &c.) she bids thee observe the directions of thy tutors and public instructors, unto whom she commits thee: from which be sure never to depart. See Arg. [6] Vcr. 9. For they shall be an ornament of grace unto thy head, and chains about thy neck.] But value their counsels more than the fairest ornaments thy parents can put upon thy head; or the most precious chains wherewith they can adorn thy neck: for they shall add a far greater graco unto thee; and make thee more acceptable both with God, aud with all worthy men. • low their directions, I will plentifully communicate my~ mind, and infuse the very sense of it into you:‘it is not hard to find, nor will I conceal any thing of it, but plainly shew^you all that I require of you.
Proverbs 1:1
JL HE Proverbs of Solomon the son of David, king of Israel. This book contains some notable and very useful sayings of that wise prince, king Solomon, the son of that devout prince, king David; by whose special appointment he succeeded him in the government of. God’s peculiar people Israel, for which (according to David’s prayer Psal. Ixxii. and his own, 1 Kings iii. 9.) God endued him with an extraordinary degree of understanding.
Proverbs 1:2
To know wisdom and instruction; to perceive ffte v tvords of under standing. 1 The scope of them, is to make a man know what it is to be truly wise; and instruct him how to avoid those errors which men are apt to fall into, or to correct them if he hath been misled and run into them; and to make him understand when good.advice is given him; nay, to be able to give it unto others.
Proverbs 1:3
To receive the instruction of wisdom, justice, and judgment, and equity. Fpr they will furnish him with the most excellent notions, and make him capable to under-’ stand things of highest concernment: both how to be just and good in all private transactions; and in public trusts and offices to judge and act according to right and equity; and every other way, to be upright and exactly virtuous.
Proverbs 1:4
To give mbtilty to the simple, to the young man knowledge and discretion. The most unskilful and incautious persons may here learn to be circumspect and wary; and they who are childish and inconsiderate, get so much knowledge, as to behave themselves with prudence and discretion.
Proverbs 1:5
A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels. As for him that is wise already, he will not lose his labour. in reading this book; which will make him still wiser. And,. indeed, it is principally designed for the improvement of • him that is so wise, as to be willing to learn more: who shall both gain a clearer knowledge of what he understands> and also make such additions, that he shall be fit to be a. counsellor to kings, and govern the affairs of state in the greatest kingdoms.
Proverbs 1:6
To understand a proverb, and the interpretation; the tvords of the wise, and their dark sayings. He shall comprehend the most useful maxims; and be able to ex– press them also with the greatest elegance: the weightiest sayings of’wise men shall be easy to him; and their ab-, strusest notions shall not be hidden from him.
Proverbs 1:7
The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction. In the first place, then, let all, both simple and wise, look upon an awful sense of God, a devout affection to him, and fear, to offend him, as the chicfest point, and the very foundation of all wisdom: without which men are but fools; and, hav-. ing no regard to their Creator, will despise the wisest instructions that I can give them. Sec Arg. [a]
Proverbs 1:8
My son; hear the instruction of thy father, and forsake not the law of thy mother. And next to God let. me advise thee, my son (or whoever thou art that comest j to learn of me in this book), to reverence thy parents. And not only to hearken unto thy father, when he teaches thee to fear God, or tells thee that thou doest amiss; but to let thy mother’s commands be a law to thee; especially when 2K2
Proverbs 1:10
My son, if sinners entice thee, consent thou not J. There will be those who will make it their business to seduce thee from their obedience; but remember, my son, that none can love thee so well as they: and, therefore, if lewd persons (who have no respect to God, or to their pious parents and instructors^ persuade thee to bear them company, by no means yield to their greatest importunities; but flee their society. See Arg. [c] Vcr. 11. If they say, Come with tis, let us lay ivait for t blood, let its lurk privily for the innocent without cause.’] They may represent, perhaps, what advantage it will be to thee, to join with them in the breach of the very next commandment to that, of honouring thy father and thy mother: saying, Come along with us to our lurking-places, where nobody can see us; and from thence set upon a wealthy traveller, who is to go that way, and take away his life:, what though he bo innocent, we shall the more easily dispatch him, when he suspects no danger, and hath given us no provocation. Vcr. 12. Let us swallow them np alive, as the grave, and whole, as those who go down into the pit.] And though he should have many servants or companions with him to defend him, let not that affright thee; for we are enough of us* to kill them all with ease in a moment, or to strangle themj and bury them alive: so that none shall escape to tell any tales; nor shall they make any noise; nay, it shall riot be known what is become of them.
Proverbs 1:13
We shall find all precious substance, we shall Jill our houses with spoil. The booty shall be great; for weare sure to find vast treasures, and all manner of precious things: enough to enrich us all, and furnish our houses bravely, that we may live splendidly all our da^s.
Proverbs 1:14
Cast in thy lot among us; let us all have one purse. Come in for a share of it; and thou shalthave as much of it as we, who have been longer at the trade: for we live like friends, among whom all things are common; there is but one purse* among us all,* inwhich every one hath an equal interest.
Proverbs 1:15
My son, walk not thou in the way with them; refrain thy foot from their path. 13 ut, my son (or whoever thou art that wilt learn of me), let them not prevail with thee to go along with them, or to betake thyself to such a course of life: but if thou findest an inclination to it, stop it presently, and stir not one step in their company, or after their example. •
Proverbs 1:16
For their feet run to evil, and make haste to shed Mood. For it is not one single murder (or robbery) in which they will engage thee (though the guilt of that is too horrid to venture upon), but thfcy will be always hurrying thee to some new mischief or other; and as soon as ono mischief is over, they will be ready for, and make haste to commit, another.
Proverbs 1:17
Surely in vain the net is spread in the sight of any bird. Flee from their society, therefore, now that I have given thee this warning: and be not so foolish and incautious as the silly birds, who use to run into the snare, or the net, which they see the fowler lay before their eyes, (vii. 23.)
Proverbs 1:18
And they lay wait for their own blood; they lurk privily for their own lives. For as he doth not lay his net in Yain, but they are caught therein; so assure thyself these men are setting a trap for themselves, when they lie in wait to take away the lives of others: for they shall not always escape the hand of justice; but at last be taken and suffer, either by a special vengeance of God, or by his ministers, what they have deserved.
Proverbs 1:19
So are the ways of every one that is greedy of gain; tvhicJi takcth away the life of the owners thereof. Such is the fate of him that greedily endeavours to enrich himself by such wicked means. As the bird, enticed by a little chaff, falls into a snare, which it doth not perceive, so he on a sudden loses his life, to satisfy a vain desire of worldly pelf, which then he cannot enjoy.
Proverbs 1:20
Wisdom crieth without; she uttereth her voice in the streets. Let me advise you, therefore, rather to hearken to the manifold instructions of wisdom; whose most excellent counsels you cannot but be as well acquainted withal, as you are with that which is proclaimed in the open streets: for you hear them in the plain dictates of your own consciences, in the laws of God, in the mouth of his prophets and ministers, in the admonitions and examples of good men, and in the course of his providence and wise government; which call upon you more earnestly and loudly than these lewd seducers, to follow and obey them. • -
Proverbs 1:21
She crieth in the chief place of concourse, in the opening of the gates: in the city she uttereth her tcords, saying. There is no place, where this cry of virtue and piety is not heard; which is not ashamed of itself, nor lurks in darkness, like those impious seducers, but appears openly in the midst of the greatest crowds; where no noise can drown its voice, no business, either public or private, can thrust by its reproof; but still it interposes itself, and every body, even those wicked men that flee from it, hear it calling to them;
Proverbs 1:22
How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?. And representing their unaccountable folly and stupidity, in such unanswerable questions as these: Is it not apparent, by many examples, that such men as you are deceived and abused with vain hopes? why then do you continue the cheat? have you not played the fool long enough, but you will still act against your reason, and against your’ interest? where lies the pleasure of scoffing at religion and virtue, that you will never give it over? is any man so wise, that he needs no monitor? or is ignorance so laudable, that a man should hate those who would inform him?
Proverbs 1:23
Turn you at my reproof: behold, I will pour out mij Spirit unto you, I will make known my wordsmito you. Do not turn away from such clVccks as these; but repent in time, and resolve to learn your duty. It is not too late; for if you will listen to the secret rebukes of your own consciences, aud to the open reproofs of my prophets, and fol-
Proverbs 1:24
Because I have called, and ye refused; I have stretched out my hand, and no man regarded. Which offer, if you refuse, nay, go on obstinately to despise instruction, then hear the doom which God, whose voice wisdom is, passes upon you: Because I have pressed you often to amend, and ye would not yield to me; nay, I have been very urgent and earnest with you (offering you my assistance, heaping upon you many benefits, and when they would do ho good, laying on corrections, as well as shewing you the way to happiness), and none of you would so much as attend unto me:
Proverbs 1:25
But ye have set at nought all my counsels, and would none of my reproof. But, quite contrary, set at nought all the good advice. I gave you, as if they had been but vain and idle words; and slighted all ray reproofs and threatenings, as if they had been ridiculous, or of no moment;
Proverbs 1:26
I also will laugh at your calamity; I will mock wlien, your fear cometh. Therefore I will repay you in your kind; and as little regard what becomes of you, in the. day of your calamity (which like a dismal cloud I will bring upon you unavoidably); I will be utterly unconcerned, when you know not which way to.turn yourselves; but are become the scorn of those who shall see you quake and tremble at that which before you would not fear at all.
Proverbs 1:27
When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Though it prove such a dreadful calamity, as witt lay all waste, it shall not move me to relieve you; but I will let it sweep you, and all you have, away, like a whirlwind: and when you fall into the most pinching outward distresses, and into the sorest anguish of mind, you shall evidently see, it was my pleasure to reduce you to those inextricable straits and pressures.
Proverbs 1:28
Then shall they call upon me, but I will not answer; they shall seek me early, hut they shall not find me. ~\ For then (hearken all you that have not yet sinned to this degree of obstinacy) it will be very hard for these men not to think of me, whom before they would not regard: nay, they shall cry to me for help, but I will send them none; they shall seek my favour importunately, but without the least success..,
Proverbs 1:29
For that they hated knowledge, and did not choose the fear of the Lord. Because, when time was, they hated that knowledge, of which now they are forced to be desirous: and when they were earnestly solicited to have some regard to God and to religion, they would not consent unto it.
Proverbs 1:30
TJiey would none of my counsel; they despised all my reproof. But (as was said before) rejected my good advice with such disdain, as if it had been a grievance ta them; and slighted, nay, contemned, all those reproofs, whereby I would have reclaimed them from their impiety.
Proverbs 1:31
Tlierefore shall they eat of the fruit of their own way, and be filled with their, own devices. Therefore, as it is just that men should reap what they sow, and eat such fruit as they plant, so these men shall suffer the punishments which their Avicked doings naturally produce: nay, be glutted and surfeited with the miserable effects of their own counsels and contrivances. "
Proverbs 1:32
For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. For let them alone, and they need nobody but themselves to destroy them: their escaping dangers, only making, them more audacious to run into them; and their receiving daily additions of riches and honours, supplying their folly with means to hasten their undoing.
Proverbs 1:33
But ivhoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. Such a vast difference there is between Avicked and virtuous men. For whoso follows my counsels, and takes the courses to which I direct him, shall even then be safe, and possess what he hath in peace, Avhen he sees these fools come to ruin; nay, he shall not be so much as disturbed with the fear of any mischief;; but rest secure of a watchful providence over him.