Proverbs 18

[a. There is so much difficulty in the two first verses, which hath produced so many various interpretations, that I • scarce know which to follow. Some take that word which we translate separateth himself in a good sense; others in a bad: I have chosen the latter, because it seems most agreeable tothe rest of the words. But the Chaldee interpreter gives a quite different sense, both of that word, and of some other in these verses: arid De Dieu hath shewn there is such reason for it, that I think I am obliged here to take notice of it, and to paraphrase upon it. By niphrad, which we render separateth himself he understands a man divided, uncertain in his. own mind, who can stick to nothing;* but wanders about in his own thoughts. And the last word in the first verse> jithgalla, which we translate inter meddleth, he translates is left desolate. And in the next verse, taking be* hith galloth for wandering zip and down, not for discovering, or revealing, as we do, the paraphrase will run thus: — * dom/cndcavonrstohavc a sound knowledge and understanding’ofthings. low; even Melancthon himself, who thus translates it, “Justus initio est accusator sui, postea inquirit in aliuui:” and runs into a long discourse concerning self-love, and men’s blindness to their own faults, and quick-sightedness in spying other men’s;.citing the known sayings of Catullus, Horace, and Persius, to this purpose. But though he takes the just man here to be opposed to the hypocrite our Saviour speaks of, who minds the mote in his brother’s eye, and neglects the beam in his own, yet he acknowledges that the Greek word in the LXX. belongs to the iaw, and the civil courts, viz. 7rpwroXoy/a, which is the allegations of the accuser, before the other party is heard: and hath this remark out of Demosthenes: " It is hard to pull out of men’s minds the opinion they have first conceived." Which Vcrres, among the Romans, understood so well, that it was his common trick to accuse those ivhomhe hadinjured: for men arc apt to favour the plaintiff, supposing he cannot have the impudence to complain without a cause..,.., I - v..t Nay, there are those in the Roman church that apply the Vulgar, translation this way; to this sense: — “A just man is so prudent (as well as honest) as to relate all that concerns his cause sincerely, without concealing anything; even accusing himself if he be guilty: whereby he procures greater favour, and prevents what his adversary would have said; who, be sure, would have laid it open to his disgrace, if he had craftily omitted any.thing,"&c. - But I will not trouble the reader with any other of their interpretations; which are devised merely to make good that translation. The truth of ours may be farther justified from the next, (ver. 18.) which belongs to the matter of civil controversies’: which, if the judges could not determine,, were referred to God’s decision by lots. [h] But I-have said enough, if not too much, of this: and therefore shall only observe a few reflections which Melancthon makes upon the twenty-second verse. " Where he notes first, how acceptable the state of marriage is to almighty God, as well as unto us. And next, what care he takes of pious persons in that state; for so he understands those words, as they run in the Vulg. Lat. Hauriet voluptatem a Deo. As if lie should say, There are great dangers in human life, and many common miseries; but God will be the keeper of such married persons, as, in happy concord and agreement, invoke his protection. Such were Zachary and Elizabeth, and other pious persons; whom God wonderfully preserved, when the armies of wicked men ravaged all Judca. When Lamyrus slew thirty-thousand Jews, and caused the captives to eat the carcasses of their brethren; then he protected Zachary and Elizabeth, and the blessed Virgin and her parents; as he saved the three children in the fiery furnace. By which examples we may conceive, -what it is to draw pleasure from the Lord. " Those words also shew, what comfort and delight there are in an agreeable marriage; and therefore we ought to flee fornication, and keep in mind those severe threatcnings, whoremongers and adulterers God will judge, &c. and the punishment God inflicted upon the inhabitants of Canaan for their confused lusts. " Nee est dubium, magnam partem calamitatum,” &c, Nor t is there any doubt that a great part of the calamities among all man* kind are (he punishments qf filthy lusts. Let us therefore be more ardent in begging chastity of God; for the more he is displeased with impurity, the more carefully we ought to preserve chastity: and let us observe that • rule, To shun sins, is to shun the occasions of sins. 9’ wound; and sink deep into the mind of those that hear them. See Arg..[d]'

Proverbs 18:1

An inconstant man desires many things,.and seeks satisfaction: but whatsoever he seeks, he never* meets with it, but is defeated and disappointed in all his designs. He that lives retired, and sequesters himself from all company and business, outof a true affection to w, is- 2Q JL HROUGH desire a man, having separated himself seekcth and intermeddleth with all wisdom.] He that affects singularity inquires into all manner of things, according as his vain-glorious humour leads him: which makes him also bend himself, with all the wit he hath, to overthrow the solid reasons of wiser men. See Arg. [a] Ver; 2. A fool hath no delight in understanding, but that his heart may discover itself] For a fool will never take any pleasure in true understanding; but all the* design of his studies is, to make a vain ostentation of wisdom unto others: this is his chiefest pleasure, to hear himself discourse; that is, discover the folly that is in his heart. See Arg. [6]

Proverbs 18:2

And this is a certain character of a fool; that he never fixes in any thing; but chooses rather to gad up and down, and rove from one inquiry to another/ than give his mind to true wisdom and prudence, in which he hath no pleasure. The Lord Bacon aims at this, I suppose, when he briefly expresses the sense of Solomon thus; “Pro desiderio quDcrit eerebrosus, omnibus immigeet se;” A hare-brained man seeks to satisfy his fancy, and intermixeth himself with all things. According to that of Serieea, “Vita sine proposito, languida est et vaga;” A life that proposeth no end to pursue, is faint, sickly, and vagrant. If we take the word niphrad in a good sense, then the paraphrase must run thus: — But a vain man addicts himself to his studies, for ho other. end, but only to vapour with a show of wisdom, which he dolh not love. t&] As for the Vulgar translation, it is so remote from tho Hebrew, that I shall only observe a handsome application which, the Lord Bacon hath made of the second verse, to a quite different purpose from all interpreters that I am acquainted with. The words there run thus: " Nonrecipit stultus verba prudentum, nisi ea dixeris quae versantur iu eorde ejus." Which is commonly uni.derstood of accommodating one’s self to the humour of a fool, who otherwise will not regard what is said to him: but that great man applies to the way of dealing with men of corrupt minds and depraved judgments.‘5 Who presuppose that honesty grows out of weakness of wit, and. want of experience; or only out of a silly belief given to preachers and schoolmasters, to books and popular opinions. And, therefore, unless you can make them plainly perceive that you know what is in their very heart, when you exhort and admonish them; and are as well acquainted with their depraved “principles arid crooked rules, and have as fully discovered and deeply sounded them as themselves, they will despise all manner of virtue and the most excellent counsels; according to that admirable oracle of Solomon, A fool will not receive the words of the wise, unless thou speakest the very things that are in his heart; i. e. an honest man can do no good upon the wicked, unless he know all the coverts and depths of i wickedness. In which Machiavel himself hath* done some service; by discovering plainly wltat men used to do, not what they ought to do” (Advanc. of Learning,. book yji. chap. 2.) -.v.. [c] The next verse may have a connexion with (hese two, " and intend to describe’the Wbrst of wicked men, who seek for glory by being so bold as to scorn religion, and all the.teachers of it.’ Such* men are the greatest of Solo-. * mon’s fools: by whom an excellent person (whom the Hebrews call isch, in opposition to Adain) should hot be discouraged from pouring out good instructions, as he shews in the following words, (ver. 4.) \d] Then, after a caution to judges (vcr. C>.) to search into the merits of a cause, and not merely to look to the quality of the person that appears before them; he observes in several verses the mischief done by the tongue, r ver. 6-^-8. In the last of which the word mithldhamhn, < being of uncertain signification (because it is but onco more used, and in this book, to the. same purpose), I have taken in two or three of the senses of which it is * capable: as he that pleases to examine will be satisfied. [c] Rabbi Levi observes, that in the tenth verse there, begins another sort of precepts of a different kind from: those that have been hitherto delivered from the begin- * ning of the tenth chapter to’ this place. All which have been in a manner concerning the danger of such vices,.. as sloth,, hatred, anger, deceit, brawling, strife, impiety, and other parts of that folly, against which he hath given many general cautions. But now he proceeds, as that Jewish doctor thinks, to an argument of another nature, r. directing men in the management of affairs of state, or in domestic business, &c. Which is true in part, but not an exact observation: for there are precepts of the former kind interspersed in the following chapters, as any one may see that will read them: and so there aTe several political maxims, and others belonging to different matters, in the chapters foregoing. Even that observation which here immediately follows, (ver. 11.) concerning a rich man’s confidence in his wealth, rather than in the Divine providence and protection, was delivered in part before, (x. 13.) And the very next concerning pride and humility (ver. 12.) in xv. 33. xvi. 18. And that also (ver, 1G.) about gifts was touched in xvii. 8. [f] The thirteenth verse is referred by some to judges, who were anciently called cognitores. And in good authors cognoscere is as much as to do the office of a judge; who ought to take the greatest care to know the truth, before he gives a sentence. For if it be a shame to a private person, in ordinary discourse, to answer a matter before he heaTCth it, much more will it be to a * magistrate, if, in matters of justice and judgment, he come to a resolution, before he hath taken full cognizance of them.‘T.- [<7] Some would, connect tho seventeenth verse with the foregoing, but I have taken it separately. And there being several ways of interpreting it, either politically, with relation to causes brought before a judge; or spiritually, with relation to what is transacted in a mau’s own soul; I have followed our translation, which seems to me nearest to the Hebrew. In which a just tnan is not the person of whom Solomon speaks; but the jnark of the nominative ease (as grammarians call it) is set before the word first. So that it hath the same meaning with our vulgar saying; One tale is good, till another be told: though I think there is more in it; and the Lord Bacon hath made this excellent discourse upon it; which I have not neglected in my Paraphrase: “The first information, (says he, Adv. of Learning,, book viii. chap. 2. parab. 17.) in. any cause, if it a little fix itself in the mind of the judge, takes deep root, and wholly seasons and prepossesses it; so as it can hardly be taken out, unless some manifest falsehood be found in the matter of the information; or some cunning dealing, in exhibiting, and laying open the same. For a bare and simple defence, though it be just and more weighty, can hardly compensate the prejudice of the first information, nor is of force in itself to reduce the scales of justice, once swayed down, to an equal balance.. Wherefore it is the safest course for a judge, that, nothing touching the proofs and merit of the cause be intimated beforehand, until both parties be heard together: and it is best for the, defendant, if he perceive the judge to be pre-occupatcd, to labour principally in this (so far as the quality of the.cause will admit) to discover some cunning shifts, and.. fraudulent dealing, practised by the adverse party, tojhe abuse of the judge.” They that expound this verse (as the ancients generally do). concerning private judgment, within a man’s own soul, follow the LXX. and the Vulgar Latin: and commonly make this the meaning: — A good man, before he minds another man’s faults, will first narrowly look to his own; > and call himself to an account, before he inquire after the miscarriages. * This is an excellent sense (if the words would bear it), which some of the Lutherans fot-

Proverbs 18:3

Wlxen the wicked cometh, then cometh also contempt, and unth ignominy reproach. Into whatsoever company or society (suppose into the schools of wisdom) a profane person comes, he brings along with him contempt of God, and religion, and good men: and (as one wickedness grows out of another) that contempt improves into af-< fronts, and reproachful language of them. See Arg. [c]

Proverbs 18:4

The words of a man’s mouth are as deep waters, and the well-spring of wisdom as a flowing brook. A man of great understanding is never exhausted, nor wants matter of useful instruction: his mind being like a fountain, out^>f which wise thoughts spring perpetually; and flow in abundance, with a torrent of eloquence, for the common good and benefit.

Proverbs 18:5

It is not good to accept the person of the wicked to overthrow the righteous in judgment. Apologies may be made for’it, but it can never be made consistent with honesty and goodness, to have respect to the person, not to the cause, which is brought before one in judgment: for by. that means the wicked is favoured, because he is rich, or because he is a friend, &c. and the just man loses his right and is oppressed, because he is poor, or none of the judge’s acquaintance.’ • <

Proverbs 18:6

A fool’s lips enter into contention, and his mouth calleth for strokes. If a fool. find others scolding or contending, he will thrust himself into *the quarrel; but is so unskilful, that instead of making them friends, he increases the difference, till from words they come to blows; in which he escapes not without some share of them to himself. *

Proverbs 18:7

A fool’s mouth is his destruction, and his lips are the snare of his soul. For, in all other cases, a fool uses his tongue so imprudently, that he ruins himself by his own discourse: and if he go about to defend what he saith, he is but the more entangled, to the certain hazard of his life.

Proverbs 18:8

Hie words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly. A whisperer of false stories makes a great show of harmlessncss, if not of love and kindness, when he backbites others’; nay, seems perhaps to do it very unwillingly, with great grief of heart, and not without excuses for the persons from whom he detracts; but his words give them the most deadly^ % Q 2

Proverbs 18:9

He also that is slothful in his work is brother to him that is a great waster. There is so little difference between a slothful man and a prodigal, that they may be called brethren: for he that looks not after his business, must needs come to poverty, as well as he that is a spendthrift. -•

Proverbs 18:10

The name of the Lord is a strong tower; the righteous runneth into it, and is safe. The almighty power andgopdness of the great Lord of the world, aro the securest defence in all manner of dangers: unto which a virtuous man may have the confidence cheerfully to resort, and hope to find protection; nay, to be there as safe as if he was in an impregnable fortress. See Arg. [e]

Proverbs 18:11

The rich man’s wealth is Ms strong city, and as a high wall du: his own conceit J. The worldly-minded man indeed.thinks otherwise, and places his security in heaps. of wealth,.which he, fancies hath a power, to do any thing, and is able to defend him (like a high bulwark, which none cto scale) from all assaults: but, alas! this is only his own vain, opinion; he is. safe merely in imagination. r

Proverbs 18:12

Before destruction the heart of man is haughty; and. before honour is humility. When a man’s spirit grows lofty by, prosperity, forgetting God, and despising his brethren, it is a certain forerunner of his utter destruction: as, on the other side,. humility, meekness, and patience,. in a. lpw condition,, are the best preparation for honour.and preferment. -

Proverbs 18:13

He that ansicereth a matter before he heareth it, if is folly, and shame unto Jam. He that is so forward as to answer to a business before he hath heard the state of it (that is, before he understands it), thinks, perhaps, to shew the quickness of his apprehension: but, by his impertinent discourse, declares his egregious folly, and makes himself ridiculous. See Arg. [f] -

Proverbs 18:14

The spirit of a man will sustain his infirmity; but a ivounded spirit who can bear?. There is a vast difference between outward and inward evils; for a manly, spirit wilL support us under bodily sicknesses and outward afflictions: butif the. mind itself.have, lost its courage, and become abject,. cast, down and oppressed with grief, and sadness; it is not in the power of man to raise and lift it up.

Proverbs 18:15

The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge. He (therefore) that hath so much understanding, as to consider what is good, for himself, will take the greatest care to possess his mind with. the true knowledge of God, and of his duty to.him; and be so wise as to listen to those that can give him right information; for it is this alone that can preserve.the mind from being dejected and broken. t

Proverbs 18:16

A man’s gift maketh room for him, and bringeth hm before great men. There is no man so mean but he maymake his way, whithersoever he desires, by gifts and presents:. which will produce his enlargement, if he be in prison; apd, more than that, bring him into favour with great men; nay, purchase him the honour to wait upon princes.

Proverbs 18:17

He that is first in. his own cause.seemeth just; bpi his neighbour comethand searcheth him. A man may s^em to have a gQod cause, who hath got the start of Jus neighbour, till he come also to examine his information, and open the whole matter before the judge: nay, more than this, he hath a great * advantage who first possesses the judge’s mind with the. justice of his cause; for it will not be easy for his adversary; to find out his tricks and to confute him, without a diligent search and. curious inquiry into what he hath alleged.,Sec Arg. [g]

Proverbs 18:18

Hie lot causeth contentions to cease, andparteth between the mighty. But in some cases it is very hard to make an end of suits, where the reasons are strong on both sides, or the parties contending both very powerful to maintain their pretentions: and then the casting of lots is an equal way. to determine the controversy, and put each of them in quiet possession of that which falls to his share. Ver. 19* A*brother offended is. harder to.be won than a strong, city; and their contentions are like the bars. of a castle.] But there are no contentions so sharp and obstinate as those among brethren: who grow so refractory when they have transgressed against each other, that it is easier to take a strong city, or to break the bars of a castle, than it is to compose their differences, and remove all the obstructions that lie in the way to their hearty reconciliation.

Proverbs 18:20

Amman’s belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled. The tongue js so hard to govern,- and so much depends upon it, that (it. cannot be too oft repeated, xii. 2* 14.) we ought to take as great care about the words we speak, as we do about the fruit of our trees, or the. increase of the earth, which we, are to eat; for, according, as they are wholesome and good, -or unsavoury and bad, so will the pleasure or the pain be, wherewith we shall be filled.

Proverbs 18:21

Death arid life are in the power of the tongue; and they that love it. shalleat the fruit thereof. The good or the harm that the tongue can do, both to a man’s self and unto others, is more than can be expressed; for many have cut their own throats by incautious words, or brought themselves off from.danger by t prudent answers: in like manner, by false accusations, it destroys. other men, or saves them by tc$tifying,the truth;.. and. this may be laid down for a general rule,, that’.they.\vho. love. to talk much shall suffer by it.

Proverbs 18:22

Whoso findeth a ivife findeth a good thing, and obtaineth favour of the Lord. He who hath married a wife that is truly a helpmeet for him, hath met with a most excellent blessing; and ought thankfully to acknowledge the singular favour of God, in guiding his mind.to make so happy a choice. See Arg. [h]

Proverbs 18:23

TJiepoor useth entreaties: but the rich answereth roughly. Boldness doth not become a beggar, but modest entreaties, and doleful supplications,.which is the proper language of the poor and miserable: and if they meet with a stern or harsh answer from the rich,. it is no wonder; and they must still humbly deprecate their displeasure.

Proverbs 18:24

A man that hath friends must shew himself friendly; and there is a friend that sticketh closer than a brother. A friendly person is prone to do all neighbourly offices, which is the very end of friendship, and the way to preserve.it: and such a. friend is sometimes found, who loves so heartily, that he sticks closer to his friend in any strait, and assists.him more faithfully, than a brother* Digitized by microsoft ® CHAP. XIX.] THE PROVERBS.