Proverbs 28

This chapter consists, as the foregoing did, of several mixed observations: some belonging to the concerns of private persons, others to the public. [a. It begins with the difference between a good and a bad conscience, which discovers itself, when there is any danger, of which men are apprehensive. And in the next verse, he observes the difference between a nation when it is bad and when it is good; when its manners are depraved, they fall into confusion; and when they grow better (for most interpreters take the word Adam in the latter part of the verso collectively, for the body of the people), then they keep their government, and live happily. Especially when they have a wise and prudent prince; who is here also to be understood in opposition to many princes, either together or successively; by whom a nation is miserably harassed, wheK its wickedness brings upon it such a punishment. So Melancthon understands, ver. 2. " The complaints (saith he) are very usual concerning the negligence of princes, their.exactions, oppressions, want of caro to administer justice, &c. and the people still accuse them and their court: but God accuses both princes and people; and for the sins.of the people, he gives them ill governors; as Solomon here teaches, that for the transgression of a country, i. e. both of prince and people, many are tlie princes thereof: that is, none reign long; or many reign together, opposing and thrusting out one another. Now for the cure of this he gives a singular admonition, necessary both for prince and people, which is this: that a prudent and wise man makes empire durable. That is, a wise prince will sometime depart from his own right to quiet things, and suffer some inconveniences to prevent greater: as Fabius and Cicero did. And on the other side, people are to be advised, lest they draw greater mischiefs upon themselves by seditious counsels than those which they study to remedy." [b] And there is none greater he seems to tell us in the next verse, (ver. 3.) than when power comes into the hands of a beggarly fellow; who is void of all humanity, > and forgets even what he himself was, and all the miseries of poverty, which he perpetuates upon them who are poor already. So Maldonate(and he alone, I think) expounds that phrase veen lechem, and there is no food, to signify, before the corn be grown out of the earth: and by the sweeping rain, understands not such rain as beats out the corn when it is in the ear, but which washes away the seed before it springs up. Even so he that spoils the poor, takes away from them, after a manner, what they have not; and extirpates the very seeds of future riches^ which he deprives them of all means of gathering. Upon Avhich subject the Lord Bacon hath discoursed very ingeniously in his eighth book of the Advancement of Learning, chap. 2. parab. 24. " This parable (saith he) was by the ancients expressed and shadowed forth under the fable of two horse-leeches; one • full andthe other hungry. For oppression, coming from, the poor and necessitous person, is far more grievous than that of the rich and the full; because it seeks out all tricks for exactions, and leaves no corner unsearched where money may be found., This kind of oppression was wont also to be resembled to sponges, which being dry suck in strongly, but not so being moist. And the parable comprehends in it a profitable instruction, both to princes and to people. To princes, that they commit not the government of provinces or offices of charge to indigent and indebted persons: and to the people, that they suffer not their kings to struggle with too much want." But none have glossed better upon this place, than an excellent prelate of ours, Bishop Sanderson, in his sermon upon Prov. xxiv. 10, 11. where he discourses to this effect: " That it is in matter of power, as it is in matter of learning. They that have but a smattering of scholarship, it is observed, arc the forwardest to make ostentation of the few scraps they have, for fear there should be, no notice taken of their learning, if they should not shew. it when they can;. and yet then they do it so untowardly, that when they think most of all to shew their scholarship, they most of all, by some gross mistake or other, betray ignorance. Even just so it is in the ease of power, when men of base spirits and condition have gotten a little of it into their hands; who conceive their neighbours will not be sensible what goodly men they are, if they do not, by some act or other, shew forth their power to the world: bnt having minds too narrow to comprehend any brave and generous way to do it; they cannot frame to do it by any other means, than by trampling upon those that are below them; which they do beyond all reason and without any mercy." Which he illustrates very handsomely upon 1 Sam. xii. 3. " If a mean man (says he) in any of our towns or h’am-’ lets, be a little gotten up to overtop most of his neighbours in wealth; or to be put into some small authority, to deal under some great man for the disposing his farms or grounds; or have something to sell to his necessitous neighbour, who must buy upon that day; or have a little money lying by him to furnish another; who, to supply his present needs, must sell off somewhat of that little he hath, though at an under rate; or the like: it is scarce credible (did not every day’s experience make proof of it) how such a man will screw up the poor wretch that falls into his hand, &c. conclude hence, all ye that are of generous births and spirits, how unworthy that practice would be in you; wherein men of the lowest minds and conditions can, in their proportion, not only equal, but even exceed you: which should make you not only to Iiate oppression, because it is wicked; but even to scorn it, because it is base" [c] After this follow several bad characters of otner men: and among the rest of him that oppresses his brother by usury and increase, v6r. 8. where these two words, iieschech and tarbith, do not seem to signify greater extortion, and more moderate gain. For all usury is nesdiech, as it respects the debtor of whom it is taken; and tarbith, in respect of the creditor who is the gainer by it; whether it be great or less, that the one gives and the other receives. If there be any other difference between these two, it either lies in this, that there were several sorts of usury whereby men increased their estates; or the one signifies the advantage men made of their money, and the other the advantage they made of their goods. About which I do not think fit to trouble the reader any farther: nor to examine whether their opinion be true, who say, tlie king was to take away their unjust gain,. atidgive it to better men. I have left that undetermined, whether God or man should punish the usurer, but have expressed all that the law forbids in this case, which was to take interest (as we speak) of their brethren, especially of their poor brethren, which some think are only meant; but I have contented myself to say, are principally meant. [d] And in the next verse but two, (ver. 11.) he observes that such men as grow rich, though it be by fraud and oppression, are apt to have a mighty conceit of their own wisdom: which understanding men, though never so poor, seo through, and discern to be, at best, but craft: and many times to be no more than that, which we call purse-pride, when they have no more wit but just to save and hoard up money. Upon which place some observe that Solomon secretly intimates riches to be an impediment to wisdom; and poverty a great advantage: because the one is apt to blow men up into a vain opinion of themselves; and the other to make them humble and modest: the former of which is the greatest enemy, and the latter the best friend, to wisdom. Certain it is, that money having so large a command, as to be able to purchase not only dignity, but great veneration, from the multitude; they that have it are apt to look no farther neither for wisdom nor virtue: which made a confidant, to Caesar (as the Lord Bacon observes) give him this counsel, that if he would restore the decayed state of the Roman commonwealth, he must by all means take away the estimation of wealth: " for these (saith he) and all other evils, together with the reputation of money, shall cease; if neither public offices, nor any other dignities, which commonly are coveted, be exposed to sale." And the truth is, saith that Lord, (Advanc". of Learn, book i.) as it was rightly said, that blushing is the colour of virtue, though sometime it come from vice; so we ihay truly affirm that poverty is the fortune of virtue; though sometime it may proceed from misgovernment and improvidence. And he adds farther, that “ithe magnificence of princes and great men had long since turned into barbarism and rudeness, if the poverty of learning had hot kept up civility and decency of life.” [e] For bad princes, Solomon shews, ver. 12. bring great contempt and misery upon a nation, as bad men (ver. 13. 14.) bring mischief upon themselves. But no princes are more grievous to their subjects, than such as are needy, and yet have no goodness. So I understand, with the LXX. ven 15. where that word we render raging is well translated by the Vulgar a hungry bear, as Bochartus hath shewn. [/] Who also seems to me to have expressed the sense of the next verse most fully; \vhpn he observes, that, according to t the manner of the Hebrew language, there is something wanting in one part of the verse, which is to be supplied out of the other. As when the Psalmist saith in PsaL lxxxiv. 11. " One day in thy courts, is’better than a thousand;" he means elsewhere, out of his courts. And’Psal. xei. 7. “A thousand shall fall on thy side (viz. the left hand), and ten thousand on thy right ♦ hand.” In like manner we are to understand this verse, as if he had said: A prince that wants understanding, and is a great oppressor, shall shorten his days: but he that hates covetousness shall prolong them. (See parab. 1: de Animal. Sac. lib. iii. cap. 25.) [g] In the two next verses I have endeavoured to connect’ several senses together; as he that examines them will perceive- And in ver. 21. have taken some notice of the Lord Bacon’s observation; Jthat men may be bribed by something else besides money, to pervert justice: and more commonly by other respects than by that. His words are these: (book viii. Advanc. of Learn, chap. 2. parab. 23.) " Easiness of humour in a judge, is more pernicious than the corruption of bribes. For all persons do not give bribes; but there is hardly any cause, wherein somewhat may not be found, that may incline the mind of the judge, if respect of persons lead him. For one man shall be respected as his countryman, another as an ill-tongued man, another as a rich man, another as a favourite, another as commended by a friend; Digitized by microsoft ® -33G [chap, xxvnr. to conclude, all is full of iniquity where respect of persons bears sway: and for a very slight matter, as it were for a bit of bread, judgment is perverted. £A] The rest of the chaptor contains plain observations, concerning several sorts of good and bad men: and concludes with the repetition of a remark he had made before, (ver. 12.) about the state of public affairs; which are then in an ill condition, when bad men get into authority. For virtuous men begin then to be so ill treated, that they fly or hide themselves; to avoid the abuses which they see will be put upon them. This the LXX. suggest, when they translate the first clause of the verse thus; In places where the impious bear sway, the righteous sigh and groan; i. e. some are imprisoned, and sent into obscurity, by, the unjust prosecution of the wicked; and others obscure themselves, and groan in secret under those oppressions, till there be a turn of affairs (which Solomon here intimates they may expect in due time) by the fall of those wicked persons, and the preferment of better: which invites virtuous men to appear again; and by the countenance they then receive, to propagate piety among tho people: \ho are so ready to conform themselves to the example of their’governors, that there is no blesising we should pray for so earnestly as this; especially when the days are evil. Then that saying of the son ofSirach should be perpetually in every good man’s mind, to support and comfort him; when he is constrained, perhaps, to lie hid and conceal himself to avoid trouble apd danger, “The power of the earth is in thehand of the Lord, and in due time he will set over it one that is profitable,” Ecclus. x. 4. read the foregoing yerses,. Ver.l. JL HE wicked flee when no’ man pursueth: but the righteous are bold as a lion.’] An evil conscience makes men timorous and. cowardly, like a faint-hearted soldier who runs away at the appearance of an enemy, and never so much as looks back to see whether he pursuehim: but men of integrity arc not easily affrighted; but proceed like a young lion, with an undaunted resolution, even in hazardous undertakings. to understand the value of things than to get riches, comes to discourse with hint; he. easily discovers, and makes it appear, that he is but a fool. See Arg. [d]

Proverbs 28:2

For the transgression of a fund many are the princes thereof: but by a man of understanding and knowledge the state, thereof shall be prolonged. There are many mischiefs that people drawupon themselves by their wickedness, and this especially — that falling into factions, every one thinks himself fit to govern; and throwing down one ruler after another, they can come. to no settlement, till they grow better and more considerate: and then, some truly prudent and pious person arises, who takes the right course to heal these breaches, and prolong the government in peace and tranquillity. See Arg. [a]

Proverbs 28:3

A poor man that oppresseth the poor is like a sweeping rain which leaveth no-food. But there is none more wicked and intolerable than a needy fellow that is got into power; but hath lost all sense of the miseries of the poor, whom ho squeezes and spoils, like a violent rain, which, instead of refreshing the corn, as gentle showers do, beats it down and lays it so fiat, that it can never recover; but a famine comes upon the land. See Arg. [b]

Proverbs 28:4

They that forsake the law praise the wicked: but such as keep the law contend with them. From such a man there is none so wicked but he shall receive encouragement; for they that make not the latr of God their rule, but their own lusts, will employ and promote the vilest person, and find something or other to commend him for: but they that resolutely observe God’s law, are so far from approving such a wicked wretch, that they oppose him; and declare, as we say, open.war against him.

Proverbs 28:5

Evil men understand not judgment: but they that seek the Lord understand all thijigs. For, the minds of men that give up themselves to wickedness are so deprayed, that sometime they do not so much as understand, and at no time regard, the difference between right and wrong; much less the difference that God doth and will make between them: but men piously affected understand and consider all things of this nature so exactly, that they are careful not to offend in tho least against their neighbour. * Ver. G. Better is the poor that walkelh in his uprightness, than he. that is perverse in his ways, though he be rich.] An honest, upright man, that acts sincerely in all that he doth, though he be never so poor, is far happier, and more useful and commendable, than a crafty person, that knows how to wind and turn himself every way; though by his fraud and tricks he grow never so^rich and great. (See xix, 1.)

Proverbs 28:7

Whoso keepeth the lawjs a wise son: but he that’ is a companion of riotous men, shameth his father. He that studies the law of God, and observes the rules of sobriety and temperance, and other virtues, which it prescribes, is likely, to prove a wise son, in whom his parents may find comfort: but he that had rather go into merry company, than into the school of the wise, and there spend his time and his money in sensual pleasures, is a shame, as well as a vexation to them.

Proverbs 28:8

He that by usury and xtnjnst gain increaseth ftis substance, he shall gather it for him that will pity the poor. He. that increases his. estate by usury, for the money or goods which he lends to his poor brother, (contrary, to the Jaws provided in that case, Exod, xxii. 24. Deut xxiii. 19, 20.) shall not be able to make his family so great as he intended $ but those riches shall be translated into some other hands, which will exercise that charity which ho neglected. See’Arg. [c]

Proverbs 28:9

He that turneth away his ear from hearing the law, even his prayer shall be abomination. He that refuses to hearken unto God and to obey his laws, deceives himself, if he think by his prayers to please him, and make an amends for his crimes; for God will be so far from hearkening unto him, that he will abominate. such prayers as tend to nothing but to make God a partner with him in his sins. -•

Proverbs 28:10

Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall Jiave good things in possession. He that studies by false suggestions, and deceitful representations, to seduce upright men into dangerous practices,.shall fall himself irrecoverably into that very mischief which he designed for them: while they, preserving their integrity, shall remain not only safe, but in a flourishing condition.

Proverbs 28:11

Tlie rich man is wise in his own conceit; but the poor thai hath understanding searchelh him out. A man whose labours and cares have such success that he grows very rich, and is courted and complimented by every body, is apt to fancy himself much wiser than other men: but when a ipau of jnean condition, who applies himself nioro

Proverbs 28:12

When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden. When the righteous are advanced to places of trust and authority, there is excessive joy eunong all virtuous men; and the whole kingdom feels the happy effects of it, in beautiful order, peace, security, and plenty, at home; and in the honour and reputation it hath abroad: but when the wicked get up into power, it makes a rueful change, being wholly employed in fifidjng reasons to ruin others: whose safety then lies in concealing themselves in their estate/ (See ver. 28.) •.

Proverbs 28:13

He that covereth his sins, shall not prosper? but whoso confessetli andforsaketh them shall have mercy. >Jfe that studies to hide and extenuate rather than to leave his sins, shall be sO far from escaping by his impudent denial, that he shall make himself obnoxious to severer punishments: but he that ingenuously acknowledges he hath done amiss, and not only promises to do so no. more, but: gives some proof of his amendment, shall obtain pardon both from God and man..

Proverbs 28:14

Happy is the man that feareth ahvay: but he that hardeneth his heart shall fall into mischief. From which happiness if he would not relapse, let him constantly preserve a. pious fear and. dread of Gpd and of. his displeasure in his mind, dnd be cautious and circumspect in all his action^:’ for if he be presumptudusly confident and careless, and, because God is so gracious, regard neither his commands nor his thrcatenings; he will fall back into deeper guilt and misery. v

Proverbs 28:15

As a roating lion, and a ranging bear; so is a wicked rider over the people. A lion and a bear are not more dreadful to the weaker beasts, especially when hunger presses them to seek a prey, than a needy, prince, who fears not God and loves hot man, is to the poorer sort? who have not wherewithal to fill his insatiable desires; and yet are the surest to be invaded, because the least able to resist his power. Sec Arg. [e] Ver. 1G. The prince that wanteth understanding, is also a great oppressor, but he that hateth covetousness shall prolong his days.]. But. it is very great ignorance not only of religion, but of all things else, that makes a prince grievously oppress and pillage his people; which makes his reign short, as well as unhappy: when he that, hating such exactions, is kind to his subjects, prolongs his days in much tranquillity. Sec Arg. [/] Ver.17* A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.] Ho that murders a man, and, pressed with the weight of his guilt, or pursued by the avenger of blood, flies to save himself, shall never think himself safe; but lead a restless life to his very grave, for all men looking upon him as a: common enemy, shall refuse to succour him: no,. though they see fiim falling headlong into a pit which he is not aware of, they shall not stop him, but let him perish.

Proverbs 28:18

Wlioso voalketh uprightly shall be saved: but he that is perverse in his ways shall fall at once. There is no such way to be safe, as to be honest and sincere in all a man’s words and actions; for he that endeavours to preserve himself by fraud and; deceit, though he can wind, *md I vo^. nr. turn, and hath several shifts he thinks to save himself by, yet in one or other of them he shall perish: for the time will come, when he.will blindly choose the wrong course; and commonly when he begins to fall, he sinks utterly, and cannot possibly recover himself.

Proverbs 28:19

He that tilleth his land shall have plenty qjf bread: but he that followeth after vain persons shall have poverty enough. He that is a good husband in the management of his estate, shall have the satisfaction of Provi; dence sufficiently, if not plentifully, for himself and his; family:- but he that is careless, and follows the courses of loose and wicked companions, can reap no other fruit of his negligence, but the most miserable" want and beggary.

Proverbs 28:20

A faithful man shall abound with blessings: but he that niaketh haste to be rich shall not be innocent. ,He that is true to his word, and just in all his dealings, shall have abundance of blessings from God, and be well spoken of by men: hut he whose eager desires make him heap up.wealth, by right or by wrong, brings such guilt upon himself, as makes him execrable unto both.

Proverbs 28:21

To have respect of persons isnot good; for, for a piece t of bread that man will transgress. It is a wicked thing in a judge to incline to consider the quality of the* person, and not the merits of the’eausc that is brought before him: for though, perhaps, at the first he could not be coiTupted under a great sum of money, yet, having accustomed himself to it, he will at last sell his sentence at the’ lowest rates; nay, be moved by the smallest considerations to forsake.the rules which ought to guide him. See ^•lol •:.’.-.:■’ \f. i

Proverbs 28:22

He that hasteth to be rich hath an evil eye, an$ considereth not that poverty shall come upon him.*. An envious, covetous wretch, that cannot look upon what another hath without’ grudging, is pushed 6n, by his impatient desires, to get riches, without making any distinction between good and evil: never considering, ift that disturb-? ance of mind wherein he Jives, that all may be gone in a moment; and he then stand. in need of the mercy of those whom he would not pity. •,.;.’ r:

Proverbs 28:23

He that rebuketh a man, afterward shall find more favour than he that flattereth with the tongue. He that rebukes a man for his evil courses may displease him, nay, anger him at the first: but when he considers that he could have no other end in it but his good, he will have a greater kindness for such a man, than for one that humours himin every thing; and with flattering \yords soothes him up in those faults, which he pught to take the freedom to reprehend.. •. / *’.. •

Proverbs 28:24

Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion ofh destroyer. He that lays hands upon all that he can rap and rend from his father or mother, and thinks it no sin, or, no great one, (pretending they keep him too short, and have no need of it themselves; or do not use it, &c.) not only keeps the companyof spendthrifts; but is wicked cnoug*h to be a highwaynian, and murder others to feed his own luxury. f •

Proverbs 28:25

He that is of a proud heart stirreth np strife: but he thatputteth his trust in the Lord shall be made fat. Amah of a proud and insolent spirit, of ambitious and vast desires, is never quiet; but, as he lives in perpetual quarrels, so hath no satisfaction in what he. enjoys;, nay, 2X