Proverbs 22

him, because he will not be at the pains to give them sa^ tisfaction: nay, they bring him sometimes to a miserably end; because his sloth moves him to make provision for them by robbery, or other unlawful ways, rather than by following some honest but laborious calling. [a] After an admonition not to set too great a price upon riches, (ver, 1.) there follpws another (ver. 2.) unto rich men; not to set too great a value upon themselves; but with an instruction also to tlie poor, not to be discontented with their condition; the rich having as much need of them as they have of the rich: Greg. Nazianzen, indeed, (Orat. xvi. p. 263.) is of opinion that Solomon doth not say, that God hath made one man poor and another rich, ov yap $>jXov el QeoSev y rotairr] $m$pem§, for it is not apparent that such a distinction is from God: but his meaning is only this, that 7rXa<rjua Gcou ojuoiwe afi^6repoi, Kal elra i%w$tv avtaot, they are both alike the workmanship of God, though in external regards they be unequal. Which ought to shame rich men into sympathy and brotherly-kindness towards them: that when they are apt to be lifted up because of those things wherein they are unequal, they may be taken down again and become more moderate, when they consider how in the greatest things they are both alike. But I have had a respect to the other thing also in my Paraphrase: because, if God did not intend in the beginning so great a disparity as we now see (which this is not a place to dispute), yet some disparity it may be easily proved he did design; the mean condition, that is (though notbeggary), of some, in comparison with others. Which serves many wise ends of his providence: nay, beggary may be very useful, to give the greater occasion of liberality on the one hand, and of patience, humility, and honest diligence, on the other. And to be commended for these virtues is much better than to be rich, as he observes in the first verse. Where Melancthon ■ hath a large discourse to shew that it is lawful, nay necessary, to endeavour after a good fame: according to that saying, I have need of a good conscience with resped to God, and of a good name for the sake of my neighbours. And he alleges some ancient sentences to the same purpose with this of Solomon; as that of Publins, Honestus rumor alteram patrimoniam est: and that of Plautus, Honestam famam si servasso, sat ero dives. [b] There arc more observations about riches, in ver. 7-^9. which seem to me tQ have a dependance one upon the other; and so I have considered them in the Paraphrase. And in the next verse but one, (ver. 11.) I have followed the judgment of Lud. de Dieu, who thinks Solomon observes two fruits of pureness of heart; one, that the word of such a man may be relied on; arid the other, that the king (who loves not to be deceived) will be his friend upon that account. This seems nearest to the Hebrew; unless we will take it thus: Two things recommend a man to the affection of a prince, his integrity and his eloquence: which make him very capable to do his prince service. And then the paraphrase must.run. thus: — He that loves sincerity above all things, and is able to deliver his mind in acceptable language, is fit to be privy-counsellor to a king. [c] And to this, I conceive, he hath some respect in the next verse; where by daath, knowledge, in the first part of it, we are to understand (the other part of the verse shews), Men truly knowing, and who speak according to their knowledge., • [d] In the thirteenth verse, there is an admirable description of the disposition of slothful persons, who raise difficulties i|i their own fancies, where there are none; or, pretending them greater than they are, will not so much as attempt any thing, because it is possible they may meet with insuperable hinderances. Which some have, not unfitly, applied to cowardly magistrates, who dare not punish great and powerful offenders; but excuse themselves, saying, He is a mighty man, there is no dealing with him, &c. Whereas a worthy magistrate (as an excellent prelate of our own, Bishop Sanderson, speaks) would choose to meet with such a lion; that he might make God’s ordinance to be reverenced, and clear the way for others, by tearing such a beast in pieces; €f and would no more fear to make a worshipful thief, or a right worshipful murderer (if such a one should come in his circuit), an example of justice; than to twitch up a poor sheep-slealer." Eut the Lord Bacon applies it, no less wittily, to the laziness of mankind, in the Advancement of Learning, (lib. i. chap, nit.) the knowledge of some things being so abstruse, that.it is impossible to be compassed by human industry. Whereas " all those things are to be held possible and perlbrmable, which may be accomplished by some persons, though not by every one; and which may be done by the united labours of many, though not by any one part; and which may be effected in a succession of ages, though not in the same age; and, in brief, which may be finished by the public care and charge, though - not by the abilities and industry of particular persons.", But there is no excuse for those who will not set themselves to any inquiries, because somo things’ cannot be known. Which is perfectly the temper of the sluggard Solomon here mentions; who, because a lion sometimes comes into the street, would not stir out of. his doors. It was not„ordinary, you must know, for lions to come into towns; no, nor to rovo in the day-time: (the night being their season, PaL civ- 20.) but sometimes by the Divine vengeance they were stirred up to leave the deserts, and go to inhabited places; (Jer. v. 6. 2 Kings xvii. 25, 26.) and likewise, if we may believe the great philosopher (in his History of Animals), when they grow old, npbg rag ttoAhc ipxovrat jiaXwra, &c. they haunt cities more than other places; because then they are not so able to prey upon beasts, and therefore lie in wait for men. The same is affirmed by Pliny, as Bochartus observes, lib. iii. cap. 2. par. i. [e] In the sixteenth verse I have followed our translation, and expressed the sense to as much advantage as I could. But I think the Vulgar Latin, which Luther and some others follow, comes nearer to the Hebrew, which runs thus: He that squeezes the poor to increase his own estate, gives to the rich (not to secure what he hath gotten, but) only to impoverish it: that is, He shall be squeezed by some mightier person than himself: and so the paraphrase, in more words, should be this: — Such is the just providence of almighty God, that he who, to. enlarge his own estate or power, opprcsseth the poor by; violence or deceit, shall meet with the like extortion from others more powerful than himself; and thereby bo reduced to as poor a condition as those whom he oppressed. yea, strife and reproach shall cease.’] Throw the scoffer, who derides all things, out of a society, and contention, whiqh he is wont to raise, will go out together with him: there will be no quarrels, no suits, no reproachful words, wherewith contending persons are apt to bespatter one another, when such insolent and turbulent men are excluded. Now from this verse, there is scarce any interpreter but hath observed another. form of speech, much different from the former, begins, and continues unto the twenty-’ fifth chapter: and therefore it may not unfitly be called, the second part of the book of Proverbs. From’ the beginning of the tenth chapter to thisplace, the instructions of wisdom are’delivered in short sentences, and Proverbs, properly so called; which have seldom any connexion one with another, or not easily discerned; shewing what is good or bad, true or false, &e. But now follow exhortations and precepts, in the imperative mood of speech, and those comprehended in two or three or more verses, before he finishes what he intends. In which alteration, some think the weakness of the reader is consulted: who being weary of the sententious way of instruction, may be refreshed and awakened unto new attention, by varying the form of writing. And thus the son of Sirach, after his gnoma, or sentences, adds an earnest exhortation to the study, of wisdom and virtue, like this of Solomon, in the following section, which I call his second part. Which may have respect both to that which follows: as if he had said, Let not all that hath been said be lost, or superficially regarded; but take a serious review of the foregoing counsels: and give ear also to what I have farther to deliver, &c. [f] And to move the greater attention, he commends them (ver. 20.) under the name of sclialischim, words jit for a prince to speak, and the best men in the world to hear: which we truly, therefore, render excellent things. There isanoth’er notion of the word, I know, which I have not altogether neglected; but it always signifying in the Bible, either great captains, and commanders, and nobles^ or the best sort ofmtisical instruments (as it doth in one place), I look upon this as the most proper inierpreta-. tion of it. [g] And among those principal rules of life he first commends this, (ver. 22.) not to be injurious to poor people: especially by oppressing them in a form of justice. Which all know was administered by the elders in the gate of their city; as may be seen in many more places, besides that which I have noted in the Paraphrase, (Deut. xxi. 19. xxii. 9. xxv. 7. Ruth iv. 1, 2, &e.) Which being so common a notion, it is strange that the Greek interpreters should here understand this verse of poor people begging at their doors: whom the wise man ad* monishes them not to abuse. This seems to be their^ sense: but the word teddkke signifies more than artfia^Q, dishonour, or abuse (which is the word whereby the LXX. express it);, for it denotes as much as to crush, and thatinto bits, i. e. to undo people utterly; which nobody is inclined to do, unto poor wretches begging at their doors, who are undone already. [h] Then follows a most necessary advice about the ehoico of a friend, (ver. 24, 25.) upon which the Lord Bacon hath passed this judicious remark: (Advanc. of Learning, book viii, char). 2. parab. 26.) u By how much the more devoutly the laws of friendship among good men are to be observed; by so much the more it stands upon us to uso the caution, even at the very first, in the prudent election of friends. And let the disposition and humours of our friends be what they will, so far as concerns ourselves only, they are by all means to be borne withal: but when they impose a necessity upon us, to behave ourselves just as they would have us towards 2S Digitized oy Microsoft ® [chap, xxir-. other men, it is a very hard and (unreasonable condition of friendship. Wherefore it highly concerns us, as Solomon here admonishes for the preserving of the peace and safety of our life, thatwc intermingle not our matters with men of a choleric nature; and such as easily provoke or undertake quarrels and debates. For such kind of friends will perpetually engage us in contentions and factions: so that we shall be constrained cither to.brcak off friendship, or to be wanting to our own personal. safety.", 1 K > g. > [t] In the two next verses (ver. 26, 27.) he seems to warn men against such friendships, as will engage them to be bound for the debts of others. There are several admonitions before against being surety for a stranger, (vi. 1. xi. 15.) and in one place (xvii. 18.) he seems to caution against rash engagements, though for a neighbour or friend: but especially, he here adds, when a man is conscious to himself that he hath no estate, and doth but deceive him to whom he stands bound for another man’s debt: and so, by pretending to be more able than be is, deprives himself of the benefit of that law mentioned Exod. xxii. 26, 27. and repeated Deut. xxiv. 6. [jfc] What is said in the twenty-eighth verse against the removing of the boundaries whereby one man’s possessions arc distinguished from another’s, and that by ancient consent, is applied, by all sorts of writers, as a caution against innovations. And it is a great mistake.to imagine, that only popish authors make that use of: it: for the best of the protestants have thought fit to accommodate it to the same purpose. And among the rest Melancthon hath very judiciously explained it in this, manner: " This precept is not obscure if it be cited allegorically for not’ changing the laws, which aniiqyity by grave authority hath delivered; unless there be an evident necessity. For this is often repeated among the precepts of political life, not rashly to change the ancient laws. And he here quotes a long passage out of Demosthenes against Timocratcs, concerning the people of Locri; who ordained that he ivho proposed a new law to them, should do it with a halter about his neck, &c. And;if there were such severity now, saith Melancthon, we should not have so many new dogmatists and Lycurguses about wax-candles, and bells, and such-like things; of whose change,, as there is no necessity at all, so it would bring no utility. And wise men require us to pardon and indulge some small inconveniences to custom;, lest by motion, as it is in sick bodies, the commonwealth should suffer a greater evil. It is necessary, indeed, here to add this caution when any doctrine is impious, and the law establishes impious opinions and idols, then we ought to prefer rules before them, and to obey God rather than man. But when such amendment is necessary, the boundaries and limits of our fathers are not taken away, but restored: because we only return to the doctrine delivered by God to our first father, according to that of Tertullian, Priinum quodque verissimum est. All our care, therefore, herein is to inquire diligently, what is the true antiquity: for that is a great confirmation of our faith, when we understand the true stato of the church in all ages, to follow the testimony of thoso who retain the foundation/’ [I] In the last verse Solomon doth not merely commend industry and diligence, as some understand it (taking this to be the same with the Greek proverb, Tvxn iv rq> 7rovq>), but something more, whidi the Hebrew word mahir plainly. imports, viz. speed, swiftness, readiness, and cheerfulness, in the dispatch of business. To which is required a quickness of apprehension in discharging the fittest means, and a dexterity in the application of. them: so that the business is not only done, but done speedily, and without much noise and bustle. On such a person, if he can be found, Solomon here makes thte remark, that he is likely to come to great preferment, " For there arc no qualities (as is observed by the Lord Bacon, book viii. chap. 6. parab. 19.) which princes more respect and require in the choice of a minister, or servant, than celerity and alacrity in the dispatch of busi-.* ness; which are above all the rest, as he shews by this induction. Men oi prof ound wisdom are many times sus-.pected by kings as too prying; and able by the strength of their wit as with an engine to turn and wind about their masters, insensibly, whether they will or not. Then popular persons arc hated, as those that stand in the light of kings, and draw the eyes of the people too much unto themselves. Men of courage arc commonly taken for turbulent spirits, and more daring than is meet. Honest men, who are valuable for their integrity, are thought too stiff; not so pliable as their masters desire to their will and pleasure in every thing. To conclude (saith he) there. is not any other good quality, which presents not some shadow, wherewith the mind of kings may be offended: only quickness of dispatch, in the execution of commands, hath nothing in it that doth not please. The motions also of the minds of kings are swift, and not very patient of delays. For they imagine they can do any thing; this only being wanting, that it be done out of hand: Upon which account, above all other qualities, celerity is to them most acceptable."

Proverbs 22:1

joL GOOD name is rather to be chosen than great, riches, and loving favour rather than, silver and gold. Riches are not so great a good as men imagine \ for a wise man will prefer the fame of using them well (or any other virtue) much before them: and choose much rather to be esteemed and beloved of good men, than to be possessed of abundance of silver and gold. See Arg. [a]

Proverbs 22:2

The rich and the poor meet together; the Lord is the maker of them all. The world doth not consist all of rich, nor all of poor; but they are mixed together, and have need of one another: and will agree well enough, and not clash one against another, if they both consider, that there is one Lord, who is the creator of both; and hath, by his providence, ordered this inequality for their mutual good. See Arg. [a] Ver. \. A prudent manforeseeth the evil, and hideth himself: but the simple pass on, and are punished.] He whose long experience and observation of things hath made him cautious and circumspect, foresees a calamity before it comes; and withdraws himself from the danger,into a place of safety: but an incautious and credulous person is easily abused by crafty men, to overlook the mischief, which even they intend against him; and so he goes on securely in his accustomed track, till it overtakes him.

Proverbs 22:4

By humility, and the fear of the Lord, are riches, and honour, and life. A modest sense of a man’s self, and humble submission to the meanest condition, arising from a religious regard to the Divine Majesty, is the way to be promoted, both to wealth and to honour; and to enjoy them both also a long time in joy and pleasure.

Proverbs 22:5

Thorns and snares are in the way of the froward; he that doth keep his soul shall be far from them. The life of a man that winds and turns any way, to bring about his ends, is very scandalous to others; and will entangle him at last in most grievous troubles: he, therefore, that hath a care of his soul, will have no society with such persons; and thereby avoid the danger of being undone by them.

Proverbs 22:6

Train up a child in the ivay he should go; and when he is old he ivill not depart from it. Instruct a child as soon as. ever he is capable, and season his mind with the principles of virtue, before he receives other impressions: and it is most likely they will grow up with him; so that when he is older he will not forsake them, but retain them as long as he lives. «

Proverbs 22:7

The rich ruleih over the poor, and the borrower is servant to the lender. Riches draw dominion along with them over the meaner sort; nay, though a man be not absolutely poor, yet, if ho be forced to borrow, he loses his liberty, and depends upon the will and pleasure of the lender.

Proverbs 22:8

He that soweth iniquity shall reap vanity; and the rod of his anger shall fail. But let not such abuse their power, for no man can reap better than he sows; but if he do injury to others, it shall produce his own trouble: and the authority which he employs vexatiously and spitefully shall fail him, and not be able to bear him out in his inhumanity.

Proverbs 22:9

He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. On the other side, he that, beholding the miserable condition of others, takes compassion upon thptn, and friendly relieves them, shall be blessed by God, and commended by men: because ho doth not put them off to -be supplied by others, but imparts of his own goods to him that cannot requite him again. Ver,. 10. Cxistmd the scorner, and contention shall go out;

Proverbs 22:11

He that loveth pureness of heart, for the grace of his lips the king shall be his friend. He whose heart is so free from guile, that he places his pleasure in the integrity of his co science, will never gloss, nor flatter, nor Study to put false colours upon things, but speak ingenuously, according to the sincere sense of his soul; upon both which accounts a wise prince will value him, and advise with him as a friend. See Arg. [b]

Proverbs 22:12

The eyes of the Lord preserve knowledge; and he overthroweth the words of the transgressor. There is a special providence of God which watches over honest men (who speak as they think), and which prospers the advice they give, and the affairs they manage: but he subverts such as are treacherous and perfidious; and blasts all their counsels and designs. See Arg. [c]

Proverbs 22:13

The slothful man saith, There is a lion without, I shall be slain in the streets. A slothful man never wants pretences.to excuse himself from labours; for he can feign to himself imaginary difficulties, and make a dreadful representation of tbem: affrighting himself with dangers; where there are none; or which happen very rarely. See Arg. [d]

Proverbs 22:14

The mouth of a strange woman is a deep pit: he that is abhorred of the Lord shall fall therein. When thou art enticed by the beauty and blandishments of those lewd women, from whom thou oughtest to estrange thyself as far as they are estranged from God, (see ii. 16.). remember that they allure thee into such a gulf of utter destruction, that to fall into their familiarity, is a mark of the highest displeasure of almighty God against thee, for some other crimes.

Proverbs 22:15

Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.* False opinions and bad inclinations stick so close sometimes to the mind and will of a child, and are so twisted with them, that no admonitions, no reproofs, nor the wisest discourses, but only prudent and seasonable chastisement, and that not without some severity, will remove such obstinate folly..

Proverbs 22:16

lie that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want. There are some men have such a mixture of ill qualities, that at the same time they will take from the poor to enrich themselves, though it be by violence or fraud; * and give to the rich and powerful to wink at their oppressions: but all in vain; for such practices shall surely bring them.to beggary. See Arg. [e] PART IT. CHAP. XXII. (CONTINUED.)

Proverbs 22:17

HOW down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge". And now let me exhort thee again, (iv. 20. v. 1.) whosoever thou art thatreadest these things, to attend diligently; and consider seriously all the counsels and precepts which wise and’ good men have delivered: and in particular, let me prevail for an affectionate application of thy mind, to the knowledge which I impart unto thee.

Proverbs 22:18

For it is a pleasant thing if thou keep them within thee; they shall withal befitted in thy lips. For it will give thee -most high satisfaction if thou dost so heartily entertain them, and thoroughly digest them, and faithfully preserve them in miud; that thou art able withal to produce any of them, as there is occasion, and aptly communicate them for other men’s instruction.

Proverbs 22:19

That thy trust may be in the Lord, J have made known to thee this day, even to thee. For what greater satisfaction can there be, than to have a good hope in God, and to be w r cll assured of his gracious providence over thee? which is the very end, for which I now declare these things to thee: that if thou hast been negligent before, yet now at length, thou, even thou, mayest know the way to happiness, and shew it unto others.

Proverbs 22:20

Have not I written to thee excellent things in counsels and knowledge. Think of it seriously, and deny, if fc CHAP. XXII.] THE PROVERBS. thou canst, that I have taken more ways than one for thy information, and have set down most excellent rules,.and those well considered with great exactness and care, for thy conduct both in public and in a private state of life. See Arg. [/]

Proverbs 22:21

That I might make thee knoiv the certainty of the ivords of truth; that thou mightest answer the ivords of truth to them that send unto thee?. That thou mightest not only have a certain, firm, and solid knowledge, of all those truths that are necessary for thee, but be able also to give sound advice to those that send to consult thee: and be fit to manage the most difficult affairs, to the satisfaction of them that employ thee in an embassy.

Proverbs 22:22

Rob not the poor, because he is poor; neither oppress the afflicted in the gate. And besides thoseinstructions already given, remember these that follow. Never abuse thy power to the spoiling of him, that is in a mean condition, because he is unable to resist thee: but especially do not undo him there, where he hopes for relief, by denying him justice, much less by false accusations, when -he comes into the public courts of judgment, (2 Sam. xv. 2.) See Arg. [#].,

Proverbs 22:23

For the Lord will plead their cause, and spoil the soul of those that spoiled them. For all causes shall be heard over again, by a higher judge; even the Lord himself, who will do them right: and force their spoilers to pay dearly for the wrong they have done them; for which nothing less than their life shall make satisfaction.

Proverbs 22:24

Make no friendship with an angry man, and with a furious man thou shalt not go. And as there is nothing more necessary than a friend, so a principal point of wisdom consists in the choice of him; concerning which, observe this rule among others: not to enter into any familiarity with a man prone to anger; and the more furious he is, be so much the more cautious of being drawn along with him, into any company. Sec Arg. [/*]

Proverbs 22:25

Lest thou learn his ways, and get a snare to thy soul. For it will be a very hard matter to preserve thyself in good temper, when he is out of humour; but thy very kindness to him will make thee feel the same commotion: nay, bring thy very life into, great danger, by being engaged in all his quarrels.,,

Proverbs 22:26

He coveteth greedily all the day long: but the righteous giveth, and spar eth not J. Nor is there any measure in his desires; but, as they are endless, so they are exceeding eager and restless, to his own and others’ great disturbance; but be that is diligent and honest is so far from desiring, much less stealing, his neighbour’s goods, that he freely gives away his own, and hath not the less thereby, but still enough to spare. Be not thou one of them that strike hands, or. of them that are sureties for debts.] And do not keep company with those who are forward to pass theiv word, and give security, for the payment of other men’s debts; lest they draw thee into such dangerous engagements, (vi. 1. xi. 15.) especially when thou hast no estate to answer the debt for which thou art bound. See Arg. [i].

Proverbs 22:27

Tlie sacrifice of the wicked is abominatioti; how much more when he bringeth it with a wicked mind?. God is so far from being pleased merely with sacrifices, (xv. 8.) that when they are offered by impious men, who never think of amending their lives, he detests them; though presented with never so specious a show of piety: especially when, at that very time, they have some wicked design in their heads, which they think to sanctify by their sacrifices. If thou hast nothing to pay, why should he take away thy bed from under thee?] For it will highly incense the creditor when he falls upon thee, to find thou art not so able a man as thou madest a show of to him, and so provoke him to pull away the very bed from under thee, when thou art in it; and leave thee shamefully and wretchedly on the ground: for why should any man have so little care of his own good, as thus to expose himself to such miserable straits for the sake of another?

Proverbs 22:28

A false witness shall perish: but the man that heareth speaketh constantly J. He that for money, or love, pr hatred, shall testify any thing of which he hath no knowledge, shall soon lose his credit, and at last come to a miserable end; (xix. 9.) but he that, in obedience to God, testifies nothing but what he hath attentively heard or seen; as he never varies from what he deposes, so hp shall always be believed, and continue in good esteem, as long as he lives. Remove not the ancient landmark, which thy fa* titers have set.] Be content with thy own estate, and do not seek to enlarge it by invading other men’s possessions: especially those to which they have an unquestionable right, having enjoyed them by long prescription, and by the consent of thy forefathers, whose constitutions ought to be had in great veneration. See Arg. [k] •

Proverbs 22:29

A wicked man hardeneth hi$ face; but as for the upright, he directeth his way. AH the endeavours of a man resolvedly wicked, are to grow so impudent, that he may not blush at what he doth; nor be moved, in the least, by any man’s admonitions or reproofs: but a man sincerely virtuous is so different from him, that ho himself examines and censures his own actions if they be amiss; and makes it all his care so to live, ttot he may not be ashamed of what he doth. Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.] Mark a man that is not rash, but yet quick and dexterous in the dispatch of any business he is charged withal: and thou mayest foretell that he shall not long continue obscure, in some private and mean family; but be taken notice of, and preferred to the service of his prince, iu some public ministry.

There is no wisdom, nor understanding, nor counsel, against the Lord. It is folly to design any thing which is not approved by the Lord: for let it be managed with all the skill that natural sagacity, long study and experience can furnish men withal; with the most prudent foresight also of all contingencies; and with mature and deliberate advice about the most effectual means, and with due application of them to the end; they all signify nothing when they oppose the counsels and decrees of Heaven. •

Tlie horse is prepared against the day of battle: but safety is of the Lord. Nor is power and force, though never so great, more significant than counsel and advice: for after an army of horses, and chariots, and valiant sol-" dicrs, are set in battle array, they can give no security of victory, without the Divine favour and help; from whom alone therefore both safety and prosperous success are to be expected. See Arg. \K]