Proverbs 29

many times wastes it all in suits and contentions: but he who, confiding in the good providenco of the Almighty, hath a humble and contented mind, lives peaceably with others, and comfortably within himself; nay, thrives many,.times and abounds with plenty of all good things.; ARGUMENT, [a] This chapter concludes the collection of Proverbs, made by the men of Hezekiah / and contains more advices proper to a prince (as he was) than, any of the rest: but ushers them in with a general admonition, how dangerous it is not to profit by reproofs or corrections (such as he and his people had by the hand of Sennacherib), which when they work upon men’s spirits there is some hope of them: but when they become refractory, inflexible, and obstinately reject them, they are near to a final destruction. This wicked temper of mind he expresses by hardening the neck; which is a metaphor, as Bochartus truly observes, (lib. iii, de Sacris Animal, cap. 41. par. ii.) taken from oxen, who being put forward draw back and withdraw their necks and shoulders from the yoke: and sometimes are so headstrong and stiff-. necked, that they cannot be brought to submit to it: unto which the Scriptures often allude, both in the Old Testament and the New: for instance, Exod. xxxii, 9. Acts vii. 51. And hither belong those expressions, Isa, xlviii. 4, where he saith his people had an ironsineiu, &c. and that in Jer. v. 5. where he saith they had broken the yoke and burst the bands. l&] Then follows a tacit admonition unto princes, to be good, by describing the happiness which a nation then enjoys: which they had noted twice before in the foregoing chapter, (ver, 12. 28.) but thought it 50 consir 1. dcritbjc and so needful, that they insert it hero again; and the latter part of it once m jrc, (ver* 1G.) being a famous observation of his father David, Psal, xii. 9, where he takes notice* howthe wicked flourish, and go about confidently into every place, nay, take the liberty to do as they list, when men of no account are exalted to power: who take no care to oppose growing wickedness, and to kfccp every man within the bounds of his duty. [c] And after an admonition (ver. 3.) that the study of wis-’ dom is the only preservative against the lusts of unclcanncss; which, in the preface to this book as it is observed, destroy abundance of young men, and their estates also i (for lust is very blind and very prodigal); the next observation (ver. 4.) is concerning kings again: where isch terumoth, which we translate a man that receiveth gifts, is in the Hebrew phrase a man of oblations. For so the word terumoth always signifies, throughout the whole Bible; the heave-offerings which were offered to God: which would make one think thatisch terumoth (a man of heaveofferings) signifies here a prince that is sacrilegious, and robs the church of its proper goods: or, if we will not take it in that strict sense, it denotes one that will suffer himself to be pacified by gifts, and bribed to wink at the most enormous crimes, which he ought to have severely punished: or, that is so unjust as to find fault, perhaps, with the most innocent persons, on purpose that they may appease him, offering him a part of their estate to save all the rest: one or other of these is the most literal exposition of the words. But I have contented myself with the LXX. (who render it Trapdvouoq) to use only ge^ neral expressions in the Paraphrase which include all these/ and whatsoever else that is contrary to the duty of his office. Rabbi Solomon doth not differ much from the sense" of the LXX. when he translates it a. proud man, who heaves and lifts up himself in his own thoughts,* imagining he is above all laws, and not bound to observe them, [d] In the next verse (ver. 5.) I have not wholly neglected the sense of the LXX. who refer the last clause to the flatterer himself: who cannot escape the hatred of those whom he hath ruined by his pernicious praises, or base . compliances, with all their humours, &c. which is more fully expressed in the following sentence, (ver. G.) where I have interpreted one part of the verse by the other. [e] And then seems to follow again a double admonition to princes, or those that govern under them. First, not through laziness, or contempt to refuse to examine a poor man’s complaint, and do him right, (ver. 7.) Secondly,- not through profaneness, pride, or carelessness, to scorn admonition; especially any warning that is given of danger, &c. (ver. 8.) For when he says " the righteous considers the cause of the poor," he seems to mean ^righteous prince, or judge (and so I have explained it in the Paraphrase): for who else is to consider of the din (as it is in the Hebrew), the cause of the poor which is to be judged? None but they, and the advocates who are to plead it: * all which persons are obliged, in conscience, to search into the truth. of things; not to be sparing of their pains (though matters he intricate,, though the labour be liko to be long, though they shall get nothing by it) to find out the bottom of a business: which he that refuses to do, nay, perhaps rejects the complaint of the poor, or beats them off with big w"ords; or, out of the hardness of his heart, or the love of ease, or fear of great men, or any other respect, will, not give them audience, or not consider and redress their grievance; Solomon pronounces him a ivicked, an impious person; and accordingly God " will proceed against him. [/] Such men, indeed, may scorn these threatenings, nay, laugh at them: but thereby they will endanger the. bringing all things into confusion; as Solomon observes in the succeeding words, (ver. 8.) where men of scorn (as it is in the Hebrew) signify such as mock at religion, and at all thing? that are serious: whom the LXX. call avojuot, laiuless, pestiletit men; that regard neither God nor man, but only their own wicked humour: which brings the kingdom or place where they live into the greatest danger.‘Which we express by the word ensnare, and other translations by words of the import: which I have expressed in the Paraphrase, but shall not mention here, because I would leave room to insert the most admirable discourse of the Lord Bacon upon this verse. " It may seem strange," saith he, (book viii. Advanc. of Learn, chap. 2. parab.12.) “that in the description of men, made and framed, as it were, by nature to the ruin and destruction of a state, Solomon hath chosen the character, not of a proud and insolent man, not of a tyrannical and cruel, not of a rash and violent, not of an impious and leiud, not of an unjust and oppressive, not of a scditmis and turbulent, not of an incontinent and voluptuous, no, nor of a foolish and unable person; but.of a scorner. But this is a judgment most worthy the wisdom qf that great king, who best knew the causes of the preservation or subversion of a state. For there is not commonly the like plague unto kingdoms and commonwealths, as when * counsellors, or senators, and such as sit at the helm of government, are by nature scorners. For, first, such persons, that they may win the reputation of undaunted statesmen, do ever extenuate the greatness of dangers; and insult over those who give them their just weight, as timorous and faint-hearted people. Secondly, they scoff at all mature delays, and meditated debatings of matters by consultations and deliberation, as a thing too much tasting of an. oratory vein, and full of tediousness; but nothing conducing to the sum and issue of business. Thirdly, as for fame, at which a prince’s counsels should especially level, they contemn it as the spittle of the vuL gar, and a thing thatwill quickly be blown over. Fourthly, the power and authority of laws they regard not at all, but look upon them as cobwebs, that ought not to stop matters of consequence. Fifthly, counsels and precautions, foreseeing of events afar off, they reject as mere dreams and melancholy apprehensions. Sixthly, men truly prudent, and well seen in affairs, of great resolution and counsel, they defame with gibes and jests. In a word, they do at once overturn all the foundations of civil government: which is the more to be attended, because they secretly undermine it, and do not assault it by open force. And it is a practice which is not yet so suspected among men as it deserves.” [g] The latter end of the next verse, (ver. 9.) some refer to the fool, others to the wise man. They that refer to the fool understood it two ways, much to the same purpose. Some thus, The fool will always be angry or deride, so that the wise man cannot put in a word; others thus, The wise man shall be either irritated, or derided by the fool perpetually. As much as to say, He shall get nothing, if he contend with a fool, but either to be derided or provoked to anger by him. This I have taken some notice of in my Paraphrase: but the other being the most common opinion, that, he speaks of the way of a wise man’s dealing with a fool, I have principally regarded. A.nd the Lord Bacon hath made this pertinent reflection upon it, (in the forenamed book and place, parab. 3.) which it will be profitable to set down here. " It is accounted a wise rule, not to contend with our betters: but it is a no less useful admonition, which Solomon here gives us, not to contend with a worthless per- son; whom we cannot meddle withal, but upon disadvantageous terms. For to overcome, is no victory; but to be conquered, afoul disgrace. And it is all one, in the management of his contention, whether we deal sometime in a jesting way with him, and sometime in a way of disdain and scorn. For which way soever we turn, we’ shall come off with the loss of our credit, and not be able handsomely to disengage ourselves. But the worst of all is, when the’ person with whom we contend hath something of the fool in him (as Solomon speaks): that is, ifhe be both witless and wilful: have some heart but no brain." <> [A] The tenth verse I have expounded of a magistrate, that hath the courage to make inquisition after and prose* cute notorious offenders: and, in the latter part of it, have put two senses togethqr. As I have done also in* the next, (ver. 11.) where the word ruach, spirit, being differently interpreted, hath produced several expositions. For some take it to signify anger; others to signify’ words, or the setise of the mind. They that take it for anger, expound it thus: A fool shews all his anger im~* mediately, but a wise man keeps it in, till he hath a jit" ting opportttnity to express it most to purpose. If we understand it of jbords, the sense is; A fool blurts out every thing that comes in his head, but a wise man i speaks only as mtich as is necessai-y. If it signify the sense of the mind, then this is the meaning, A fool utters all that he knows; bttt a wise man conceals many things* But the great person beforenamed, (in the same chapter, parab. 15.) thinks none of these hit the mark. " For this parable (saith he) corrects principally, not the futility of vain men, who utter easily as well what ought to be kept secret, as what may be spoken; nor the bold liberty of such as, without discretion and judgment, fly upon all men and upon all matters; nor talkativeness, which troubles others even to a surfeit; but another vice more close and retired, viz. that ill government of discourse which of all other is not prudent and politic. And that is, when a man so orders Jiis discourse, in private conferences, as whatsoever is in his mind which he conceives any way pertinent to his purpose, out it comes at once, and as it were in one birth, and in a continued. speech. This is that which doth much prejudice busi- ■ ness; For, first, a speech broken off by interlocutions, - and instilled by parts, penetrates deeper than that which is continued: because that in a continued discourse the weight of things is not precisely and distinctly taken; nor by some convenient pauses suffered to fix: but one reason drives out another, before it be thoroughly settled 2X2 in the mind of the hearer. Secondly, there is no man master of such powerful and happy eloquence, as to he able, at the very first dash, as wo speak, to strike him dumb and altogether speechless, with whom he discourses: but he will have something to answer, and perhaps to object, on the other side. And then it falls out that those things, which should have been reserved for replication and refutation, being disclosed already and tasted beforehand by this unadvised anticipation, quite lose their strength and their grace. Thirdly, if a man do not pour out all he hath to say at once, but deliver himself’by parcels; now one thing, and anon casting in another: he shall perceive by the looks and the answer of him, with whom he discourses, how every particular passage aflects him, and what acceptance it findswith him: so as what is yet remaining to be spoken, he may with the greater caution, either suppress, or select w r hat is to his purpose." Thus that gTeat person: who herein hath followed the LXX. who express the’ sense, rather than translate the words, in this manner; A man void of understanding brings out his whole mind, but a wise man dispenses it part by part. * * • [/] The like observation he makes upon the next verse, (ver. 12.) where by lies or words of falsehood (as the He-> brew hath it), the LXX. truly understand \oyov aSticov, an unjust report, that hurts our neighbour by calumnies, or false accusations; (as the word commonly signifies in f Scripture, particularly Psal.lii.) unto which, if a ruler Jend his ear, he will never want lewd informers, or rather slanderers, in his court to work upon that inclination. Melancthon hath observed upon this verse, that,the love of lies (ds he translates it) comprehends a great jnany vices; according as there are divers’ sorts of lies: which are all repugnant to that eminent virtue of truth, in which a prince ought to excel, viz. vanity or perfidiousness, breach of promises, calumnies, suspicions, sophistry; which defends bad causes by colourable pretences: to please great men; and persuades the prince, by plausible arguments,’ that he is tied to no rules: unto any of i which, if a prince be inclined, his ministers will not fail to make him break his word perpetually, to abuse him with false stories, to infuse into his mind unjust suspicions; and to find colour for any thing, though never so wicked: of all which he gives examples. But none hath opened this paratble comparably to tho Lord Bacon, in the place beforementioned,(parab. 13.) “-Where he takes it for an easy credulous temper in a prinee, to * believe detractors and sycophants’ without examination. From whence proceeds such a pestilential breath, as’in- * fects and corrupts all his servants. For some of them * feel out the fears and jealousies of the prince, and increase them by fictitious tales; others awake and stir up the furies of envy; especially against all those that are best deserving in the state: others seek to wash away their own guilt, and the stain of a’ foul conscience, by defaming better men: others promote the suits of their friends, and their preferments, by traducingand debasing the merit of their competitors: others compass fabulous representations of their enemies, as if they were upon a stagey and innumerable sucti: like. Ami these are the arts of such of the prince’s servants, as* are of a more wicked disposition. As for those, who arc by nature better inclined, and by education more civilized, when they perceive their innocence to be no safe sanctuary (their prince not knowing how to distinguish between truth and falsehood), they put ofFthe probity of their manners, and accommodate themselves alsp to the air of the court, and are carried abtfut therewith in a servile manner. " For (as Tacitus saith of Claudius) there is no safety with that prince, into whose mind all things are conveyed, as it were by infusion and direction from others.’ And Comines saith very well, * It is better to be servant to a prince whose suspicions have no end, than to one whose credulity hath no measure/” After this there follows, in the next verse but one, another * admonition to princes: (ver. 14.) and then a double admonition to private parents, to take cafe of the good • education of their children; as the best way tp make a kingdom happy, and to prevent the increase of wickedness. About.which.he interposes an observation between these two: in tho explanation of all which verses,. I have had some respect to the LXX. without any injury to our translation. (&) And so I have done in the next, (ver. 18.) where by vision, or rather prophecy, they understood l%7]yr\r^g, an expounder of the laws of God to the people; which was the office of the prophets: who had a great stroke also in the government (as Melancthon observes), and by their. counsels, when they were followed, made the kingdom flourishing. As Elishst for about seventy years governed the counsejs of their kings in the greatest calamities ^particularly in the siege of Samaria’: after whose death the kingdom endured not much above a hundred years, agitated by perpetual seditions. Thus Esaiah, by his counsels to Hezekiah a good part of the people were saved. Trom such examples, saith he, we may gather that when prophecy ceased, the.people were scattered (so he translates the word para,); because for want of wholesome counsellors there follow, in empires, strifes of ambition, and seditions, which all tend to utter ruin: yet the second part of this sentence, saith he, admonishes us, that a remnant should be safe in their dispersions; viz. such as kept the Divine doctrine. For want of which God takes away men’s instructors, when they are not obedient to.wholesome precepts. So the LXX. translate this verse (minding the sense rather than the •words),. f Acre w no expounder of the law to a ivickert lawless nation, &e. God strips them even of their teachers; as some translate the word para, perish: which hath various significations, most of which I have expressed in the Paraphrase; because they all agree well enough to this place. [I] There is an exposition of the next words, (ver. 19.) which would be very natural, if the wise man spake only of the commands of ministers to their servants; which they pretend sometime not to hear, that they may not do as they are bidden. But he speaks of their not amending the faults, of which they have been, already told: which is not the quality of all serv ants; and therefore I have said a slave. Or else we must interpret it, as the -LXX. do of owhw aicXripos, a stubborn, obstinate servant; whose heart is hardened against all words that can be spoken to him, good or’bad. [m] But I must make no more glosses, for fear x>f prolonging this preface tpo much beyond Its ju,st bounds. And therefore I shall conclude it with the Lord Bacon’s observation upon vcr„ 21. (wfeerp the LXX. have expressed but.a little part of the sense) " that both primes and private masters should Jkeep a mean in the dispensation of their grace and favour tQwards servants: which mean |s threefold. First, that servants be promoted by steps (or degrees), not by leaps. Secondly, th*tt they be now and then accustomed to repulses. Thirdly (which Machiavel well advises), that they have ever in their sight before them something whereunto they may farther aspire. For Unless these courses be taken, in raising of servants, princes shall, instead of thankful acknowledgments and dutiful observance, be repaid with nothing but disdain and contumacy. For from sudden promotion arises insolence; from constant attainment of their desire proceeds impatience of being denied; and there being no^ * thing remaining that they can farther wish, alacrity and industry will cease.". > [CHA?. XXIX, sidcr, that there is one Lord who makes the sun to shine equally on all; and who intends all should live happily,, though in an unequal condition. (See xxii. 2.) Vcr. 14.. The king that faithfully jtidgeth the -poor, his throne shall be established for ever.’] A king that administers justice equally to all his subjects, and cannot be moved by the power or interest of the greatest persons to deny it to the meanest; but faithfully and sincerely sets himself to help the poor to their right, or to defend them from violence and wrong; takes the surest course to settle himself in the affections of his people, and continue his kingdom for many generations.. ■ Ver." 15. The rod and reproof give wisdom:.but a child left to himself brhigeth his mother to shame.] The way to make a child wise and virtuous, is not only to instruct him in his duty, but to check him when he is in fault; and that not merely by reproof, but by the sharp discipline of the rod, when the other will do no good; for if he be left to his own will, or rather to wander. after his own inclinations without such restraints, he will prove, in all likelihood, a disgrace to his mother, by whose indulgence he was spoiled; nay, fly, perhaps, in her face, and openly reproach her; (x. 1.)..

Proverbs 29:1

JuLEihat, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy;.* He that iaving received frequent reproofs from good men, and perhaps corrections from God, will not yield in the least, but absolutely refuse to be guided by them, and submit;unto them, is in danger to fall, and that on a sudden, Into utter and irreparable ruin. See Arg. Ja] •

Proverbs 29:2

Whm the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. When just and merciful governors make virtuous men grow numerous, (xxviii. 28.) a kingdom is happy: but when an unjnst man rules, the wicked get into places of trust; and make the people miserably groan undor their oppressions. See Arg. [6] -

Proverbs 29:3

IVJioso loveth wisdom rejoiceth Jiis father: but he that keepeth company with harlots spendeth his substance. A young man whose love of wisdom and virtue preserves his body as pure as his mind, and his estate as entire as both, gives the greatest joy to his father: as, on the contrary, nothing can be a greater grief to him, than to sec his son so sottish, as to maintain a company of harlots; whoso covctousness being as insatiable as their lust, dcvoureth all that he hath. See Arg. [c]

Proverbs 29:4

The king by judgment estdblisheth the land: but he that receiveth gifts overthroiveth it. A king that administers justice exactly to all his subjects, restores his kingdom to a good estate, though.it had been before in great disorder: but he who, having no respect to equity and right, takes the most illegal courses to enrich himself, subverts it utterly; though it be never so well settled. Sec Arg.* [c] -

Proverbs 29:5

A man that jlattereth his neighbour spreadeth a net for his feet. He that soothes up his neighbour, by commending all that he doth, though never so directly against his interest, is so far from being his friend, as he imagines, that he is a traitor to him; arid leads him, unawares, into such dangers, that when he finds himself perplexed in them, he will treat that flatterer.as his greatest enemy. Sec Arg. \d] <

Proverbs 29:6

In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.* A naughty man hath a heavy heart $t last, when he finds himself un* done by those very arts, whereby he thought to have ruined others: but pious men are’always cheerful, nay, full of joy j both to think that they are in safe aud secure ways, and to see the evil-doer caught in his own wickedness. “Ver. 7. The righUous c’onsidereth the cause of the poor; but the wicked regardeth not to know it.] A righteous maii, when he is in authority, not only readily receives, and patiently weighs, the complaints of the poorest person; but is at the pains to study his cause,* that he may fully understand’it, and do hitia right, though he thereby incur hatred to himself from the adverse.party: but a wicked man will liot attend unto it,x>r pot use due care’to’bc well instructed in it. See Arg. [e] t’Ver.‘8/ Scornful men bring a city into a snare: but wise men turn awtty wrath.] There are no greater fools than scorners, who, by laughing at all things serious, whether sacred or civil, put a kingdom into a combustion, wheuit is disposed to be quiet; nay, turn things topsy-turvy, and endanger its utter ruin, unless good and cautious men prevent it; who, by their piety, turn away the Divine vengeance; and by their prudence, and other virtues, divert thefury of men, which these scorners have raised. See Arg. [/] ■■■

Proverbs 29:9

If a wise man contendeth with a foolish man, whether he rage or laugh, there is no resf.J Let a man be never so wise, it is to no purpose for him to dispute or to enter into any contest with an obstinate fool: for which way soever he deal with him, whether angrily or pleasantly, there will bo no end of the controversy; but the fool will still have the last word; nay, it is well if he do not either restlessly rage, or laugh one to scorn. -See Arg. [g] -’ •

Proverbs 29:10

TJie blood-thirsty hate the upright! but the just seek his souh. Men enormously wicked, who stick* not to kill those that opposetheir desires, above all others hato and would destroy an upright magistrato; whose integrity makes him cour’ageously,endeavour to bring them to condign punishment; but such a person all virtuous men love the more heartily, and labour to defend and preserve from their violence; or to revenge his death, if he should perish by them. See Arg. [h]

Proverbs 29:11

A fool utterelK all his mind: but a wise man keepeth it in till afterward. A fool is so inconsiderately transported by his passion, or conceit of himself, that when he comes to treat of any business, he can put no stop to his discourse, but runs on till ho hath poured out all’ that ho thinks upon that subject; but a wise man represses the heat and forwardness of his spirit, thatiie may pause and take’ time. to declare his mind, not altogether, but by; parcels. See Arg. [ft] r * -»

Proverbs 29:12

If a ruler hearken to lies, all his servants are wicked. A prince who hearkens to the false suggestions of those that tell him he may do what he pleases; or who easily believes, without any examination, all the stories and accusations that are brought him against others, fills his whole court with so many wicked men, that it is hard to find an honest minister or officer among them. Sec Arg. p]

Proverbs 29:13

The poor and the deceitful mankteet together; the Lord ligh’teneth both their eyes. ’ The world i§><made up of several sorts of men: of poor, for instance, who are fain to borrow, and, of rich, who lend thenr.money; and perhaps oppress them: but these would all agree well enough^ when they meet togcthor, if they would but coh^-

Proverbs 29:16

lVIien the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.) When the wicked grow numerous, by growing great, (ver. 2.) men take the greater licence to transgress; and wickedness increases by having authority on its side: but Jet not the righteous hereby be discouraged; for the wickeder men are, the shorter is their reign: and they that preserve their virtue shall have the pleasure to behold their downfall. Vet. 17. Coirect thy son, and he shall give. thee, rest; yea, he shall give delight unto thy soul.’] It may seem most for thy ease to let thy child alone, without giving him correction or reproof; but let me advise thee to put thyself to this trouble, to save thyself a greater (viz. many anxious and restless thoughts, which his ill doing will raise in thee), or rather to give thyself the highest delight, when, by thy.care of his education, he proves a great ornament unto thee.

Proverbs 29:18

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Where there are none to instruct the people, and expound-the will of God unto them, they first grow idle and careless, and run into all licentiousness^ till, growing refractory and ungovernable, they be abandoned by Gpd to destruction; but when they are not only well taught, but also strictly observe the laws of Go,d, they remain in a prosperous, happy condition. See Arg. [k]

Proverbs 29:19

A servant will not be corrected by woi’ds; for though he understand he will not answer. A slave, and he that is of a servile nature, is not to be amended by reason and persuasions; no, nor by reproofs, or threats: for, though he hears, and understands too, what you say, yet he will not obey, till he be forced unto it by blows. See Arg. [7] Vcr, 20. Seest thou a man that is hasty in his words? there is more hope of a fool than of him.] Observe it when you will, you shall commonly find that he who is forward to speak to a business, before his betters, or before he understands it, or hath considered it, is so concpited of himself, that a man wholly ignorant may sooner be rightly informed, than he who is so well persuaded of his own sufficiency.

Proverbs 29:21

He tliat delicately brinyeth vp his servant from a child, shall have him become his son at the length. It is so hard for a man of base condition to bear a sudden preferment handsomely, that it is dangerous to express too much kindness to a servant at the very first; by feeding him delicately, clothing him finely, or indulging him too much ease, liberty, and familiarity: for this is the way to make him saucy, if not contumacious; nay, to domineer and tako upon him, as if he were a son, and, perhaps, endeavour to disinherit the heir of the family. See Arg. [?n]

Proverbs 29:22

An angry man stirreth up strife, and a furious man aboundeth in transgression^. A man prone to anger is very troublesome and unpeaceable, being apt to quarrel about trifles: and, as he offends very often, so, if he let it proceed to rage and fury, he falls into abundance of sins; both in word and deed, against God, and against his neighbour.

Proverbs 29:23

A man s pride shall bring him low: but honour shall uphold the humble in spirit. Proud and contumelious behaviour, instead of procuring men respect, throws them into the contempt and hatred of all; and, at last, into destruction; but he whose meek and lowly mind makes him kind and obliging, shall be highly esteemed; and the esteem he hath shall be his support, when others fall to ruin. Vcr. 24. Whoso is partner with’ a thief hat eth his own soul: he heareth cursing, and bewrayeth it not.] He that partakes with a thief, by harbouring him, when he is pursued, or by receiving stolen goods, &c. hath the same guilt upon him with the thief himself; and, as he hath put his own life in danger to save the thief’s, so this will engage him to run his soul into greater danger, to save his life: for being adjured to discover what he knows, he will go.near to forswearhimself, for fear of being hanged.

Proverbs 29:25

The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe. As all inordinate fear bereaves a man of counsel and power to help himself; so he that stands in too great fear of what men can do unto him, will be ensnared in many sins, and perils also, to avoid their displeasure: but he that confides in the Lord hath his wits always about him, and, being raised above such low considerations, preserves his integrity; and that, by God’s good providence over him, will preserve him in safety.

Proverbs 29:26

He that trusteth in his own heart is a fool: but whosowalketh wisely, he shall be delivered. Ho that relics? wholly upon his own judgment is like to miscarry; because ho follows the conduct of a fool: but he that, distrusting himself, takes good advice and follows it, escapes jnany mischiefs, into which the other rashly runs; and is delivered out of many dangers, in which the other perishes. u’ Many seek the ruler’s favouf: but every man’s judgment comethfrom the Lord.] There are multitudes of men who are ambitious to be known to their prince, and obtain his favour for honour and preferment; but few remember that there is a greater Lord than he, the sovereign of all the world, whose graco and favour should be principally sought: for he determines and orders what every man’s portion shall be; and will both judge of men’s deserts better than any earthly king can do, and deal with them according as they behave thelnselves, in that condition wherein they are.

Proverbs 29:27

lie that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse. He that relieves those that are in want, shall be so far from wanting himself, that he shall thereby procure God’s blessing to increase his estate: but he that regards not the miseries of others, nor is willing so much as to know them, for fear of having his compassion moved towards them, shall draw upon himself the enrse of God as well as men; and fall into many and grievous misfortunes, An unjust man is an abomination to the just; and he that is xtpright in the way is abomination to the ivicked.] There is such a perfect antipathy between virtuo and vice, that all truly good men extremely abominate him that doth mischief in the world, though he be never so great and powerful; as, on the contrary, the evil-doer hath every man that behaves himself uprightly, though never so useful, in utter abhorrence and detestation.

When the wicked rise, men hide themselves: but when they perish, the righteous increase. When wicked men are advanced unto power and authority, they favouring such only as are like to themselves, it makes good men scarce; who aro forced to withdraw, and hide themselves from their tyranny; but when they perish (as they shall at last), and good men come in their place, then the righteous openly shew themselves; and the number of them increase by their example, and by the encouragement they enjoy under righteous governors. See Arg.* [A]