Proverbs 25

quite otherwise than he expected: and his splendour (such as it is), if not in his own days, yet in his posterity, be utterly extinguished. Vcr. 2L My son, fear thou the Lord and the king; and meddle not with them that are given to change.] Take care therefore, my dear child, that thy religion (which teaches thee in the first place to worship, reverence, and obey the great Lord and Governor of all the world) make theo humbly obedient to the king, as God’s vicegerent hero on earth: and have nothing to do with those, whose discontent with the present state of things, or their love of novelty, makes them effect a change of government; and depart from their duty both to God and man. See Arg. [h] [a] Here begins the third part of the book of Proverbs;: which is a collection made" by some belonging to He-* zekiah: and acknowledged here (in the entrance of the 1 book), as well as the former, to be Solomons. Who* spake a great many proverbs; (we read 1 Kings iv, 32.) which, no doubt, were preserved by his successors in a. book, if he did not set them down there himself. Out of which volume, some good men had selected such as they thought most useful for the people: and besides those in. the foregoing chapters, which had been compiled, either in his own days, or soon after; these also which follow were thought good to be added in the days of Hezekiah: who, restoring the service of God in the temple to its purity and spjendour, (2 Chron. xxix. 3, &c. xxxi. 2, 3, &c.) took care in all likelihood, for the better instructionof the people in piety, to revive the schools of the. prophets also: and to press them (as he had done the priests) to do their duty faithfully; in teaching the laws* of God, and informing the people in all things that might - be profitable for them. - Out of which schools some were chosen, it is probable, to attend the king himself; who are called his men or servants: who, out of their great zeal to promote useful learning, culled out more proverbs from among that great heap of three thousand (which.would have been too - great a bulk to have been all published, and, perhaps, all of them not concerning manners or good government), and such especially as they saw would do good to the prince as well as to the people; of which nature are those that Are put into this collection;. many of which belong to the right administration of the public affairs. I am not able to produce express authority for all this; but I think it may be fairly conjectured from those words, 2 Chron. xxxi. ult. where we read of the pains Hezekiah took about the law, and about the commandments, as well as about the service of the house of God. But who the persons.were that he employed in transcribing these proverbs out of the ancient records, is more obscure. Some of the Hebrews say, Shebna the scribe, and his officers or clerks that were under the principal secretary: others add Eliakim and Joah: (who are joined together in 2 Kings xviii. 2G. 37.) others fancy them to have been Esaiali (a person of great quality, near of kin to the king, and very familiar with him), together with Hosea and Micah; who all lived in the days of Hezekiah, and might possibly undertake this excellent. work. In which they assert some things, which arc to be found in the foregoing parts of this book, in words but little different, as, ver. 24. of, this chapter, and chap, xxvi. 13. 15. 22. and other places, of which I cannot stay here to give an account. [6] They begin the book with a sentence, which the Lord Bacon applies to all the learning and wisdom of Solomon. " In which (saith he) Solomon challenges nothing, to himself, but only the honour of the inquisition and - invention of truth: which it is the glory of God to conceal, and the glory of a king to find out. As if the Divine Majesty took delight to hide his works, to the end t to have them found out; and as if kings could not attain greater honour (or pleasure or recreation cither) than to employ themselves in that business: considering the great command they have of wits, and means, whereby the vestigation of all things may be effected." Thus he, lib. vi. of the Advane. of Learning, chap. G. Which is a very ingenious gloss, if we refer both parts of the sentence to one and the same matter: tacitly admonishing Hezekiali, and in him all succeeding kings, not to spend their-timein anything so much, as in searching after truth; and endeavouring to understand not only the secrets of government, but of the laws of God,, and of all his works: that they may not be imposed upon by false colours and deceitful glosses; which cunning wits are apt to put upon causes that are brought before them; nay, upon the book of God itself. ■ But if the words be well examined, they will be found to speak rather of different matters; which God eoneeals,and into which kings penetrate. By which some understand one thing, and some another: but taking the word elohim to relate to God’s government of the world; that which I have said in the Paraphrase seems to me the nearest to the business. And Jansenius’s exposition is not forced, who discourses to this purpose: It is part of God’s glory that he need search into nothing; besides, he perfectly knows all things: and yet need not declare that he takes notice of every thing (because he can do it when he pleases), but rather seem to dissemble his knowledge; in which he wonderfully declares his patience and long-suffering towards us. But kings on earth must. not herein imitate him; for it is their honour to search diligently and inquire into the state of their kingdom, and to correct presently what they find amiss, lest if be out of their power, when it is strengthened by long custom and numerous offenders. But especially in difficult and intricate business, covered with darkness and ob-> scurity, perplexed with many windings and turnings, and with crafty and subtle conveyances; there to spy light, and by wisdom and diligence to rip up a foul matter, and, searching the cause to the bottom, to make a discovery of all, is a thing most worthy of a king, and tends highly to his honour. In short, as it makes for the glory of God, that he need not inquire into any thing, but, when he knows all things, yet conceals that knowledge: so, on thecontrary side, it makes for the glory of kings, that, when they are forced to confess, that they are ignorant, as well as other men,, of many things; they make such diligent inquiry, that they discover and detect those things which others have entangled, and would havp buried in darkness. To some such purpose all interpreters expound these words, save one: who refers both parts of the sentence to kings (understanding by elohim, gods, judges and princes) in this sense; " Wise kings preserve the reverence which is due to their persons and place, by con*, cealing carefully their own intentions and counsels; and by finding out the designs of other men." Thus Maldonate; which I mention, because it is a great truth, though not the sense of the words, but rather the meaning of the following verse, (ver. 2.) [c] Which concerns kings also, as some of those that como after likewise do (which would incline one to think this part of the book of Proverbs was particularly collected for the use of Hezekiah)^ and hath received this gloss from the same great man I named before, the Lord Bacon: who gives this as one of the chief reasons why • the hearts of kings are inscrutable, because * they being at the very top of human desires, have not, for the most part, any particular ends proposed to themselves (none, at least to which they vehemently and constantly aspire), 2T2 by the site and distance of which ends we may bo directed to take the measure and scale of the rest of thoir actions: whereas there is no private person, who is not altogether like a traveller, that goes intently aiming at some certain terms of his journey, where he may stay and rest: from whence one may probably conjecture, what he will do, or not do. For if any thing conduce to the end at which ho aims, it is likely he will do it; but if it cross his design, he will not." Therefore he’passcs this judicious observation upon the whole: that “princes arc best interpreted by their natures, and private persons by their ends/’ (Adv. of Learn, book viii. chap. 2.) But from hence also he observes (in his first book), that it is best not to be too inquisitive to penetrate into thahcarts of kings: since we are so ignorant of the things wcrsee with our eyes every day; which the custom of the Levant aims at, that makes it a heinous offence to gaze and fix their eyes upon princes: which is barbarous in the outward ceremony, but good in the moral: for it becomes not subjects to pry too far into their princes* counsels. But it may as well check the ambition as the curiosity of private persons; because they can hardly be sure of that favour which they may imagine their prince hath for them: there being such depths in their inclinations and affections as they cannot sound. But in the next verses princes are admonished that there is no policy like true virtue to support their thrones: and that in order to it they should not keep so much as one ill man about them; who ofttimes corrupts the whole court, and disturbs the whole kingdom. [d] And in the next verse he admonishes subjects not tabe vainly ambitious; nor bold arid forward to thrust themselves into offices, or into a rank that doth not belong.to them: but to be modest, especially in the prince’s presence; and (according to our Saviour’s rule) to be invited to honour, rather than greedily seek it. And withal he secretly commends to kings the care of keeping’ up their state and dignity: not suffering every body to intrude into their presence, but giving a check to proud, bold, and saucy persons. Then follow private instructions, not to be too forward to go to law; and when we do, to manage suits fairly, without aspersing those with whom we contend, and without breaking the laws of friendship: which require us, not to discover the secrets wherewith another hath entrusted us, (ver. 9, 10.) [e] In the eleventh verse I have followed Maimonides’s interpretation of the word maskijoth; in his preface to his More Nevochim. And it being doubtful, whether by apples of gold, he mean apples that look like gold, or apples made of gold; I have expressed both. If] But I must not give a particular account of every verse; and therefore I shall only add, that I have taken the meaning of the sixteenth and seventeenth verses to be, that moderation is good in all things, especially in those that please us: as honey doth; which was so plentiful in those countries (as it is in many other), that it was ordinarily found in the woods, and holes of rocks, &c. as may be seen in Bochart, (lib. iY. cap. 12. par. xi. dc Sac. Animal.) [g] In the twentieth verse I have followed Melancthon in what he observes out of Pliny concerning nitre (whose nature is not now well known), that it is exasperated by vinegar or lime. But, in the latter end of the verse, I have kept to our translation, which, by kbra t understands a heart ill affected by grief or sorrow: which he takes literally for an evil or wicked heart. And makes this the meaning (which some others have followed), that pertinacious sinners are made more furious by admonitions. In all ancient translations there follows, after this verse, this sentence: As a moth in a garment, or a worm in wood; so is heaviness in the heart of man. But St. Jerome, • in the latter end of his commentaries upon Isaiah, tells us,’that it was sub obelo in Origen’s works: where he noted all superfluous additions with that mark. [It] I must not omit neither, that the twenty-third verse will admit of a quite contrary sense to that in our translation; and is by some rendered thus: As the north wind begetteth rain (for so it doth in some climates), so a backbiting tongue raiseth up anger and indignation (which appear in the countenance both of him that believes the calumny, and of him that is calumniated; when he knows how he is abused). [t] There is no great difficulty in verse twenty-six. But interpreters arc divided about this; whether he spake of a just man’s falling into sin, or into some calamity. Melancthon understands the latter, and makes this the sense; fh&ieven wise men’s minds are extremely troubled, when they see the wicked prevail against the virtuous: of which he gives a great many examples. But I have taken in both; and have referred it also to all manner of sufferings, and not restrained it to public injustice, as the Lord Bacon doth; who hath this excellent observation upon the place: (book viii. chap. 2. parab. 25.) " This parable teaches us, that states and republics must, above all things, beware of an unjust and infamous sentence, in any cause of great importance; especially where the innocent is not absolved, but he that is not guilty condemned. For injuries ravaging among private persons do, indeed, trouble and pollute the streams of jus-.tice, yet only as in the smaller rivulets: but such unjust judgments, as I mentioned, from which examples are derived, infect and distain the very fountain of justice. For when the courts of justice side with injustice, the state of things is turned, as into a public robbery; " et homo homini fit lupus,” and one man preys upon another. [k] With this verse, De Dicu connects the next, (vcr. 27.) and gives the easiest account that I find any where of the Hebrew text: only translating that particle but, which we translate so; as it is often taken in the Scripture. And his sense is this: " Though tho just may be trampled under foot for awhile by the wicked, yet their glory shall not perish: but remain so fresh and sweet, that it shall be a glorious thing to inquire into their glorious actions." So he would have the verse translated thus: To eat much honey, indeed, is not good; but to search out their glory (viz. of just men) is glory. And if we take the verse by itself, then the sense may be this, as the Belgic interpreters translate it (of whom he, if I mistake not, was one): To eat much honey is not good: but to search into excellent things is a great commendation: and we cannot therein easily offend by excess: w T hich is quite contrary to the Vulgar Latin, whose sense and mcaniug (though not the words) may be defended,

Proverbs 25:22

For their calamity shall rise suddenly; and whey knoweth the ruin of them both?. For an unexpected and dreadful calamity shall unavoidably and violently seize on them: but when and how either God or the king will punish them none can tell; or what terrible vengeance they will take, both upon those that move rebellion, and those that associate with them. See Arg. [i]

Proverbs 25:23

These things also belong to the wise. It is not good to have respect to persons in judgment. These things also that follow, helong to the wise and virtuous conduct of thy life. It is a very evil thing, if thou art a judge to consider the quality of the person, (either his greatness, or his relation, or the friendship thou hast with him, &c.) and not the merits of the cause, that is brought before thee.

Proverbs 25:24

He that saith unto the wicked, TIiou art righteous; him sliall tlie people curse, nations shall abhor him. And whoever he be, that contrary to the plain evidence which is given in against the wicked shall pronounce him innocent, and make a bad cause to be good, the whole country shall curse him, and wish the Divine vengeance shall overtake him: nay, other nations, who hear of his unjust proceedings, shall have him in great detestation. Ver’. 25. But t& them that rebuke him shall be delight, and a good blessing shall come upon them.’) But they that give a check to vide and wickedness, by punishing evildoers according to their deserts, shall not only have inward satisfaction in their own mind; but increase of joy, by hearing others speak well of them: nay, God himself, the fountain of all good, shall plentifully bestow his blessings upon them. Vcr. 2C. Every man shall kiss his lips that giveth a right answer.] It is not onlyjustice but kindness, to pass a righteous sentence, without fear or favour; and upon all occasions to speak appositely and consonant to truth: and as such persons give others a singular pleasure, so they shall be beloved most dearly, and honoured by all.

Proverbs 25:27

Prepare thy work without, and make it fit for thyself in the field; and afterward build thine house. Do every thing in order: and first mind those things which are most necessary; contenting thyself with a little hut’in the field till thou hast gotten an estate, by a careful improvement of thy pasturage and of thy tillage: and then it will be timely enough to build thee a house, and to bring a wife into it. Ver. -28. Be not a witness against thy neighbour without cause; and deceive not with thy lips.] Do not testify any thing against thy neighbour rashly, much less when thou hast no ground at all for the accusation; nor seduce any body into a false opinion of him, by crafty insinuation; much less suborn them secretly by promises of rewards, to say that which is not true of him; when outwardly thou earnest thyself to him, and pretendest to be his friend. Vcr. 20. Say not, I will do so to him as he hath done to me; I will render to the man according to his tvork,] Suppose he hath been injurious in that kind to thee heretofore, and thou hast now an opportunity to be revenged; let not that tempt thee to resolve with thyself to do to him as he hath done to thee: taking upon thee that, which God hath declared belongs to himself alone, (Deut. xxxii. 35.) to recompense upon him according to his deservings.

I went by the field of the slothful, and by the vineyard of the man void of understanding. And, to that which I have just now said (ver. 27.) concerning diligence, I will add this observation; which I myself made, as I took a view of the state of my subjects, among whom I found one so lazy and void of consideration; that, though* he had good land in the field, and a fruitful vineyard,

And, lo, it was all grown over with thorns, and nettles had covered Hie face thereof, and the stone-wall thereof was. broken down. Yet, such was his wretched sloth, 1 instead of corn I was surprised with the sight of thorns and thistles, which had overrun his whole field; nor was there any thing but nettles to be seen in his vineyard: or if there’ had been any fruit in either, it would have been lost for want of a fence; which was fallen down, and laid all opert to the beasts of prey.

Then I saw, and considered it well; I looked upon it, and received instruction.". Which nieful spectacle so deeply affected my heart, and brought so many thought^ into my mind, that I learnt, by beholding those miserable effects of idleness, to cure that vice in myself, and to correct it in others.

Yet a little sleep; a little slumber, a little folding of the hands to sleep. And I cannot do it better, than in’ those words before used, (vi.10, 11.) If thou wilt not rouse up thyself, O sluggard, but, rolling thyself on thy bed, ridiculously desire thy pains may be spared, and that thou mayest still be suffered without any disturbance to enjoy a: little more sleep, and to lay aside all care of thy business, when thou hast loitered too long already:

So shall thy poverty come, as one that travelleth f and thy want as an armed man. Then poverty shall come swiftly (though in silent and unobserved paces) upon thee; and, before thou art aware, leave thee as naked, as if thou wert stripped by a highwayman: nay, the most extreme want and beggary shall unavoidably seize on thee, like an armed man, against whom thou canst make no resistance. PART III.