Proverbs 20

Vcr. 2G. He that wasteth his father, and chaseth away his mother, is a son that museth shame, and bringeth reproach.". A son o that leads a debauched life, too often wastes all his father’s estate; and either turns his mother out of doors, or makes her weary of the house: which is so disgraceful, that it makes, them ashamed to shew their heads; and will bring him to greater confusion at the last. ARGUMENT.- [a] The first precept in this chapter is against drunkenness, % as an enemy to wisdom, even in common things; much more in those of everlasting consequence: for that it > commonly expels out of men’s minds all reverence both to God and to others: inclining them to take the licence to say, or do any thing without restraint or discretion;.’ and what unruly passions it.excites when the brain is disturbed with.it, is known, to all, and need not. be here recited.. The word homeh, which Solomon here uses, and which we render raging or outrageous, includes them all: signifying that discomposed, unquiet, and restless state of mind, which expresses itself in some wild motion or other, according as men are naturally inclined. But: nothing worse can be said of it than this, that it makes men either stupid sots, or profane scoffers at religion and all sobriety. » [6] Next to this he advises every man to take heed how. he suffers himself to be drunk with anger: for nothing else but an intoxication therewith, can make a mail so distracted as to fly in the face of majesty. For so that word hilhabber properly signifies, not to provoke the king (though, most interpreters, even Bochartus himself, so render, it), but to be angry at him; which is a kind of madness: for thereby he is provoked to such fury/ as is in young lions, who are the fiercest of all others. I have therefore expressed both senses of the word. • [c] In the next verse I take isch to signify a more than ordinary man; one of the highest rank; and that in wisdom: for it is opposed to a fool; and therefore sol have expounded it. [d] As I have also understood it in.ver.-5.; where Solomon observes that there are no men so cunning, but there are others as subtle to find them out. Concerning which art of finding out men, the great Lord Bacon hath giveu many notable rules (in his second chapter of book viii. of the Advancement of Learning): for though the knowledge itself falls not under precepts, because it is of inr dividuals; yet instructions for the deducing of it may be given. And he observes six ways whereby the knowledge of men may be drawn outand disclosed. By their faces and countenances; by words; by deeds; by their nature; by their ends; and by the relations of others. What he says upon these heads, the reader may there find. I shall only mention this single observation of his; that " the weakest and simplest sort of men are best interpreted by their.natures (according to which they commonly, act), but the wisest and most reserved, are best expounded by their ends and aims." * [e] The. next verse is very variously expounded; but our translation seems to come nearest to the sense of the Hebrew words: which may admit also of this construe^ tion; which approaches nearer than any other, besides that which we follow: — It is the common inclination of mankind, when they are in need or danger, to call for relief or help from him whom they have, obliged: but: there are very few, that in such a condition will approve themselves to be faithful friends. [f] The eleventh verse also may be expounded quite contrary ways. ^Because the word ithnakker signifies both to make one’s self known, and to make one’s self a stranger unto others. All the ancient interpreters follow, as ours doth, the first sense; which seems most genuine; for nature commonly betrays its inclinations in children so plainly, and they are so strong and violent, thatthey Cannot dissemble them*.‘Yet that (which is the other) is no absurd sense, which some give of these words, Even children are so cunning as to hide their inclinations: and therefore it is not easy to guess in their childhood, what they will prove when they come to man’s estate. But this is not so common, as the other. [g] The next verse some good interpreters expound wholly concerning the happiness a people is in, when the subjects are so huinble, that they are inclined meekly to obey their superiors; and their superiors so.wise, that they solicitously provide for their safety and good go* vcrnment. Thus Melancthon observes, that in government these two things must concur; good counsel in the governors, and obedience in the people: both of which Solomon acknowledges to be the gift of God. Nay; both these, saith lie, must concur in a king; who must not only have good counsellors, but be inclined also to hearken to them, or else he will not be happy. Jeremiah was an excellent monitor, but Zedekiah would not bo ruled. by him; and so Jerusalem was destroyed: as, on the other side, Hezekiah in former times hearkened to Isaiah, and then it was preserved. H<ec est principalis sententia hujus dulcissimi dicti. But I rather look upon this to be that which they call a tropical sense, not the literal; and therefore I only note it here, together with this wholesome admonition of that author which follows: " That kingdoms cannot be well governed only by human wisdom; but the assistance of God must be implored both in giving of counsel, and in bowing the will of men to obedience, and in governing events." [A] The fourteenth verse is alleged by the Lord Bacon, as an instance of one of the mere colours of good and evil: teaching us that all is not good which men praise, nor all bad which they discommend. For as fraud, the wise man here observes, makes them dispraise that to which they have a mind; so in other eases, out of ignorance, or out of partiality, or faction, nay, sometimes from natural disposition, men both disparage that which is praiseworthy, and commend that which is good for little. But there are other authors, who give a, quite different sense of these words; particularly Luther and Melanethon:- who by koneh do not understand a buyer, but an oivner or possessor: and imagine the meaning of this proverb to be, that men are not wont to like that winch they enjoy; but after God hath taken it away from them, then they commend the happiness they have lost. The last-named writer heaps up abundance of excellent sentences out of the ancients, like this of Thucydides, atl rb 7rapbv fiapv, the present is always grievous. Which arises out of fickleness and inconstancy; or because they are cloyed with what they have long enjoyed; or axe impatient of some inconveniences in their present state; but chiefly out of inconsideration, that all conditions will have something troublesome in them; and out of great un thankfulness to God, and insensibleness of his providence, which disposes things better than we can do ourselves. But the word jithallel, which we translate boast, scarce admits of this sense; and therefore I have not taken notice of it in the Paraphrase. • “. [i] Whether peninim, in the next verse, signifies rubies or pearls, or any other sort of precious stone, or none in particular, is not very, material: but Boehart, I think, hath demonstrated that it signifies pearls: (par. ii. lib. v. cap. G. de Sacr. An.) and therefore I have so translated it. And it is not an impertinent argument, which he alleges for this, (cap. 8.) that wisdom in the Scripture is frequently compared to pearls, or preferred before them; as it is here in this place. [k] In the seventeenth verse, under the name of bread of deceit, may be comprehended all things got wrongfully: which though they may please a man in the beginning, will bring sorrow and pain in the conclusion: and therefore so I have expressed it in the Paraphrase. [I] There is little difficulty in the verses that follow till we come to the twenty-fifth verse. Where the Vulgar Latin hath been so extremely corrupted, that various interpretations have thence arisen of a very plain sentence, as the words run in the Hebrew. Which are directed against sacrilege, as protestant writers universally acknowledge. " A corruption (saith Mr. Cartwright himself) which never more infested the world than in this age: in which most men. not only give nothing, but do. all they can to take away, from that which their ancestors have given, to the service of God, and the support of his ministers, of schools, or of the poor. By which they arc guilty not only of their own destruction, but of the loss of the souls of others.” The only difference between them herein is, that some take the words to be a censure of the hypocritical wickedness of such as, after they have committed sacrilege, and such-like sins, think to make God amends by vows, and sacrifices, and prayers. Thus Luther and Melancthon, and among the reformed (as they are called) De Dieu, who adds this new conjecture, that the first word mokescli may be interpreted by a snare, i. e. fraudulently and craftily; and then the sense is this: A sacrilegious man finds devices to rob God of things that are consecrated to him; and then makes vows, in hopes by them to expiate his sacrilege. — The whole sentence he also observes may be otherways disposed: but it seems to be so forced and unusual, that I shall not mention it. [ni] The like variety of interpretations, the mistake* of the Vulgar Latin hath produced in the next verse. Which seems to intend no more than this; That a good king separates the bad from the good by a due execution of his laws; which is like the winnowing of the corn, after the chaff is separated from it, by drawing the wheel over it. For as the flail is the instrument among us of beating the corn out of the husk, so in those hot countries, they made this separation by a wheel drawn by oxen over it: which both pressed out the corn, and brake the straw; as may be seen in Isa. xxviii. 27, 28. and many other places, which our learned countryman, N. Fuller, hath explained in his Miscellanies, (lib. vi. chap. 12.) and Dr. Hammond hath applied to that place of the Psalmist, Psal. lxxviii. 13. though it seemed to me there to have another meaning. Others by the wheel understand here such a sore punishment as that mentioned 2 Sam. viii. 2. xii. 31. and then * the meaning is, He will use the utmost rigour to extirpate the wicked, and fright men from their wickedness. [«] The plainest sense also of ver. 27. seems to be that in’ our translation: the latter part of which the Lord Bacon (with some others) refers to -the inquisitive search of man’s mind into all manner of things. u For though the wise man says (in Eceles. Hi.) that it is impossible for man to find out all the works of God; yet this doth • not derogate from the capacity of a man’s mind, but may be referred to the impediments of knowledge (such as the shortness of life, janglings among learned men, and refusing to join their studies and labours, unfaithful and depraved tradition of sciences, with many other inconveniences, wherein this present state is entangled); for thatno parcel of the world is denied to man’s in– quiry or invention, he declares in another place; where he saith, The spirit of man is as the lamp of God; wherewith hesearcheth into the inwards of all secrets." Thus he in the beginning of his Advancement of Learning. Which, if it be not the full import of the words, is nearer than that sense which others give of them; who by the candle of the Lord, understand either the knowledge of.God himself, which penetrates into the secrets of all men’s thoughts; or else his Divine favour and love; the sense of which marvellously recreates and refreshes the soul; and is as it were tho life of man, penetrating through his whole body. [o] Upon the next verse Kab-vcnaki hath this note;’ That * by chesed, the mercy, which Solomon here commends 2R Digitized by Mictosoft ® A. PARAPHRASE ON [chap. XX.. unto a king, we are to understand, an exceeding great excess of goodness and kindness; even towards those who arc not worthy of it: and by emeth, truth, his keeping his word exactly, and loving and sincerely practising this virtue. Which two will keep him from all harm; hut it is that excessive decree of goodness alone, which establishes and settles him in the throne of his kingdom. A proverb directly contrary to the wicked maxims of Machiavel, as Schickard observes in his MischpatHammelech, cap. 4. lp] Thelast verse some take to bo a description of the depraved condition of human nature; which makes men as loath to be cured of their sins by sharp and severe rebukes, &c. as to be beaten till lumps be raised in the flesh, &c. So they make tamrickbere, the cleansing or, scouring of an evil man, to be the subject of which he speaks. And then the paraphrase should run thus; To rub up a wicked man, and chide him soundly for his sins, is as grievous to him as to beat him till he be f. bruised, and so sore, that he complains his very bowels are hurt and in anguish by it. This I have not wholly, neglected; but yet followed the common exposition: t which is, That the severest corporal punishments are, necessary for the cure of some offenders. Ver.l. rV INE is a mocker, strong drink is raging; and ivhosoever is deceived thereby is not wise.’] Let him whose design it is to be wise and good, take heed of accustoming himself to excess of wine, and such-like liquors; which is inconsistent with it: for drunkenness not only disposes a man to be abusive and scurrilous, in deriding even things most serious and sacred; but to be so furious, tumultuous, find quarrelsome, as declares him both to be a fool, and incapable of being otherwise. See Arg. [a].

Proverbs 20:2

The fear of a king is as the roaring of a lion; whoso provoketh him to anger sinneth against his own soul. The displeasure of a king strikes terror into men, and makes them tremble, as they are wont to do at the.roaring of a young lion, which comes with open jaws to devour them: it is best therefore to submit to him; for whosoever provokes him, especially by angTy and exasperating language, brings his own life (as well as his soul) into very great danger. See Arg. [b]

Proverbs 20:3

It is an honour for a man to cease from strife: put every fool will be meddling. It is below a wise man, or one that is truly great, to scold and brawl; or if a quarrel be begun, it is no disparagement to him (but the noblest thing he can do) to withdraw himself from it, and let it rest: l>ut all fools and lewd persons love to thrust themselves jtjto contention; and fancy, when they are engaged in strife, jthey are bound in honour to maintain it. See Arg. [c]

Proverbs 20:4

The sluggard will not plough by reason of the cold; therefore shall he beg in harvest, and lutve nothing. The smallest difficulty frights a lazy person from the most ne* cessary undertaking: for instance, he will not rise to plough his ground in autumn, when the morning air grows sharp, for fear of catching cold: by which means te exposes himself to far greater hardships; for in tho harvest-time, when plenty crowns the labours, of other men, he turns beggar, and nobody pities him, or will relieve him. I

Proverbs 20:5

Counsel in the heart of man is like deep water: hut a man of understanding will drop, it out. There is nothing but may be compassed by wisdom. For though the designs and intentions of another man, especially that hath a deep wit, are as hard to be sounded as waters that lie in the secret caverns of the earth; yet there are persons of such penetrating understandings, and of so great a reach, that they will find means to discover them and draw them out. See Arg. [d] Ver. G. Most men will proclaim every one his oivn good* ness: but a faithful man who can find?] It is such an honour to be kind and to do good to others, that a great part of mankind value themselves very much upon the mere pretence of it; every one of them boasting what he hath done, or will do upon occasion: though, alas! in a time of trial, it is very hard to find so much as one of them that will be as good as his word. See Arg. [e]

Proverbs 20:7

The just man walketh in his integrity; his children are blessed after him. But whosoever he be, that is endued with this rare virtue of being just to his word; and so sincerely charitable, that he persevereth in his virtue to the end of his days; he shall not only fare the better for it, and enjoy great satisfaction in himself, while he lives; but his children after him shall reap the happy fruits of his unfeigned love to God and man.

Proverbs 20:8

A king that sitteth in the throne of judgment scattereth away all evil with his eyes. A prince attentive to his people’s good, who doth not give up himself to pleasure, nor abandon all his care of his affairs to his ministers, but sits constantly himself to do justice to his people; prevents a world of mischief by his very presence in the courts of judgments; and by his strict observance how things are, carried, and careful search into men’s causes, keeps both judges and pleaders, and all men else, within the’ bounds of their duty; and applies fitting and seasonable remedies to all the public grievances.

Proverbs 20:9

Who can say, I have made my heart clean, I am purefrommy sin?. There is no man so perfect, that he hath nothing left to do; for who can say, and say truly, that he hath not the least evil affection remaining in him, jio unruly passion stirring in his soul? or that he is so free from every sin, that he needs no further purifying?

Proverbs 20:10

Divers weights, and divers measures, both of them are alike abomination to the Lord. It is not so small a sin as men imagine, to cheat and cozen their neighbours; for instance, to buy by a weight or a measure too heavy and big, and to sell by those that are too light and scanty: for these are alike displeasing to the Lord; nay, such injustice is detestable to him beyond expression.

Proverbs 20:11

Even a child is known by his doings, whether his work be pure, and whether it be right. It is not hard to give a shrewd conjecture, what a child is like to prove when he is a man: for not only youths, but little children, make early discoveries by their behaviour, by their contrivances, by their dealings one with another; nay, by their very sports and pastimes, and such things wherein they delight, whether their future life will probably be modest and honest; free, that is, from lasciviousness, impurity, and such-like vices; and void also of fraud, and guile, and malignity of spirit. See Arg. [/]

Proverbs 20:12

The hearing ear, and the seeing eye, the Lord hath made even both of them. As the Lord is to be acknowledged the fountain of all good; particularly of those.excellent and useful senses whereby the knowledge of all Digitized oy microsoft ® CHAP. XX,] THE PROVERBS. things is conveyed to tis: so the towardly disposition which we observe to be in any child, to listen to instruction, and a clear understanding to discern, with a sound judgment to resolve aright, are likewise, above all things, to be peculiarly ascribed to the Divine grace; See Arg. [g]

Proverbs 20:13

Love not sleep, lest thou come to’poverty: open thine eyes, and thou shalt be satisfied with bread. But our industry must be joined with God’s blessing, in the faithful improvement of those faculties, or good inclinations he hath given us. And therefore let not idleness make thee indulge thyself in too much sleep; which is the way to beggary: hut get up betime, and apply thyself, with attentive care, to some honfest labour; and then thy desire of all things necessary shall not want satisfaction.

Proverbs 20:14

It is naught, it is naught, saith the buyer; but when he is gone his tbay, then M boasteth. The buyer sometimes is as unjust and deceitful as the seller; (ver. 10.) for when he cheapens a commodity, he disparages it to such a degree, as if he thought it nothing worth: but having purchased it, upon his own terms, he goes away and brags how subtle he was, and laughs at the simplicity of him that sold it at so vile a rate. See Arg. [A]

Proverbs 20:15

There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel. Some think themselves rich, and powerful, and happy, because they have treasures of gold, or perhaps heaps of pearls, or other precious stones: but among all the jewels, or ornaments, or furniture, that are most esteemed, there is none comparable unto true wisdom; especially joined with eloquence; which can do more than them all. See Arg. [t]

Proverbs 20:16

Take his garment that is surety for a stranger; and take a pledge of him for a strange woman. It is rank folly to trust to him, who is so rash as to be bound for one, whose ability and fidelity are utterly unknown to him; especially for a woman whose loose 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 thee, for the payment of what he owes thee.

Proverbs 20:17

Bread of deceit is siveet to a man: but afterward his mouth shall be filled with gravel. Do not satisfy thy appetite of wealth by fraud, lying, or bribery; nor thy desires of pleasure by adultery or fornication: for though this may be sweet for the present, it is but like the pleasure of gritty bread, which may relish well to a hungry man, when it is first tasted; but being chewed, hurts the palate, cuts the gums, or breaks the teeth, with the sharp and rough gravel that is in it. See Arg. [k]

Proverbs 20:18

Every purpose is established by counsel; and with good advice make tear. llashness spoils the best designs’; which must be carried on prudently, and with good advice, if we would have them prove successful: and above all other, warlike expeditions are not to be undertaken without great deliberation; nor can be well managed without exact conduct, and subtle contrivance: unlo which the victory is commonly more to be ascribed, than unto force. Ver. ID. He that goeth about as a tale-bearer revealeth secrets; therefore meddle not with him that flattereth with his lips.] He whose trade it is to ingratiate himself by defaming others, will not stick most treacherously to discover the secrets wherewith they have entrusted him: (xi. 13.) therefore suspect a fawning fellow, and have no familiarity Digitized’ with him; for his drift is, to entioe thee to talk what he intends to carry about to others.

Proverbs 20:20

Whosocurseth his father or his mother, his lamp shall be put out in obscure darkness. He that not only, slights and despises,- but reproaches, and wishes mischief to his father or mother, shall bring the heaviest punish* ments on himself, and on his posterity: who, the happier they were before, shall be the more miserable, by falling from a flourishing, into the most dismal condition.

Proverbs 20:21

An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. Make not too much haste to be rich; for though, with a great deal of bustle and stir, an estate may in a short time be heaped tip, yet the foundation of it being laid in rapine, extortion, or fraud, it moulders away many times as suddenly as it, was gotten; and it is certain will not prosper unto many generations.,.

Proverbs 20:22

Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee. Be patient, and do not so much as resolve to take revenge for any injury thou hast received (of which thou art not the proper judge, nor like to do exact justice in it), but leave thy cause to the Lord, and expect his righteous sentence; believing steadfastly ho will not only do thee right, but defend thee from farther injuries; which thou fanciest, perhaps, thou shalt invite by thy forgiving those that are past,’..

Proverbs 20:23

Divers weights are an abomination unto the: Lord; and a false balance is not good. To buy by one weight, and to sell by another, is extremely odious, not only to all honest men, but much more to the Lord; which was said before: (ver. 10.) but is a sin so heinous, and yet so commonly practised, that this is fit to be repeated again; that it is a most wicked thing to cheat another, though it be but in a little matter, (ver. 31.)

Proverbs 20:24

fiferi’s goings are of the Lord; how can a man then understand his own way?. There is no man, great or small, that can take one step towards any thing he designs, •without the permission and direction also of the Lord; who overrules their motions unto ends so far distant from men’s thoughts, that it is impossible for them to know what the event shall be, of any thing they undertake.

Proverbs 20:25

It is a snare to the man who devoureth that which is holy, and after vows to make inquiry. There are two pieces of profaneness, which entangle him that is guilty of them, in great troubles; nay, bring ruin upon him. First, when he makes no distinction between things holy and common; but converts that which was consecrated to God (the first-fruits, suppose, or such-like sacred things) to his own proper use: and secondly, when he vows in his distress to give something unto God; but having obtained his desires, studies how he may be loosed from his obligations. See Arg. \l] Ver. 2G. A ivise king scattereth the wicked, and bringeth the wheel over them.] Such impious persons can no more stand before a religious prince, than the chaff before the wind: but he disperses them all, and thrashes them (as wo speak) so severely, that the country is clean purged, and freed from such wicked wretches. See Arg. [m]

Proverbs 20:27

Cease, my son, to hear the instruction that causeth to err from the words of knowledge. My son, bewaro of their discourse, who, under the show of. greater learning, seduce thee from the plain paths of virtue; or if thou hast been unhappily engaged in such company, quit it presently, and stick to those that honestly instruct thee: for remember this; to leave ofF hearing the instruction of good men, is the first step towards a departure from all.religion.. The spirit of man is the candle of the Lord, searching all the inward parts of the belly.] That active spirit, which the Lord hath breathed into man, is like a torch lighted at the Divine understanding, to guide and dioy microsoft ® 2R2 [chap. XXI. Tect him in all bis motions; and to make reflections upon them afterward: nay, to penetrate also into the most secret designs of other men, thathe may not be deceived by them. See Arg. [n] Vcr. 28. Mercy and truth preserve the Icing: and his throne is upholden by mercy.] The best and strongest guards for the preservation of a prince’s person, and fot the security of his government, are bounty and clemency, joined with justice and faithfulness to his word: and if either of the two be of greater force than the other, for their support and maintenance, it is a high degree of bounty and benignity; which settles him fast in all men’s affections, and entails the kingdom upon his posterity. See Arg. [o] •

Proverbs 20:28

An ungodly witness scornethjudgment; and tlte mouth of the toicked devoureth iniquity. A wicked witness, who hath perfectly discharged all sense of good and evil, mocks if you tell him of law and justice, or of the judgment of God upon perjured persons: for there is no iniquity so great, but there are. men as lewdly impious; who do not so much as boggle at it, but will swallow it down as glibly as drunkards do their liquor. See Arg. [k]

Proverbs 20:29

Judgments are prepared for scorners, and stripes for the back of fools. But they shall not mock always; for terrible punishments shall certainly be inflicted upon those that scoff. at conscience and religion: nor shall other wicked men escape, who are such fools as to slight these good instructions; but feel at last, to their smart,the doleful effects of their sin, in indelible marks of the Divine displeasure, Tlie glory of young men is their strength; and the beauty of old men is the gray head.] That which makes young men honoured is their strength, and vigour, and courage; whereby they are capable to serve for the defence of their country: but that which makes old men venerable, is their aged gravity and experience, which qualify them to advise and consult for its safety. 1 Vcr. 30. The blueness of a wound cleanseth away evil; so do stripes the inward parts of the belly.] It is impossible to mend some persons without blows; and those notgentle neither, but severe: and therefore,’ though it be a very sharp and grievous remedy, which they by all means avoid, it must not be forborne; but they are rather to be beaten Hack and blue, and scourged till their very hearts ache, than not be cleansed from their impurity. See Arg. [p]