quickness of dispatch in the execution of commands hath nothing in it that doth not please. The motions also of the mind 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." Ver. 17. BOW 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. I.), whosoever thou art that readest 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. Ver. 18. For it is a pleasant thing if thou keep them within thee; they shall withal be fitted 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 mind, that thou art able withal to produce any of them as there is occasion, and aptly communicate them for other men's instruction. Ver. 19. That thy trust may be in the LORD, I 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 well 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, mayst know the way to happiness, and shew it unto others. Ver. 20. Have not I written to thee excellent things in counsel and knowledge;] Think of it seriously, and deny if 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. [f] Ver, 21. That I might make thee know the certainty of the words of truth; that thou mightest answer the words 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. Ver. 22. Rob not the poor, because he is poor; neither oppress the afflicted in the gate.] And besides those instructions 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 judgement, (2 Sam. xv. 2.). See Arg. [g] .. : Ver. 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. Ver. 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 o thers, 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. See Arg. [h] Ver. 25. Lest thou learn his ways, and get a snare to thy soul.] For it will be a very hard matter to pre. serve 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. Ver. 26. 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 their 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] Ver. 27. 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 shew 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 upon 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? Ver. 28. Remove not the ancient land-mark which thy fathers 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 venera tion. tion. See Arg. [k] Ver. 29. 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 dextrous 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, in some public ministry. lity of a person, who is most likely to come to preferment, so this begins with a caution to him, when he is promoted to it. For the first verse is (as Melancthon calls it) Aulica admonitio, an admonition to a courtier; remembering him that there is danger even in the favour, especially in the familiarity, of princes and great men, "Whose kindness must be used with much modesty and circumspection; especially if they be so extraordinary kind, as to admit an inferior to eat with them; when, if a man use not great moderation, he loses the guard he ought to have upon himself. For his head growing hot, his tongue may run, as we say, before his wit; his behaviour may be indecent, or too negligent, &c.; and therefore Solomon advises such persons to be very considerate at that time above all others, and with earnest attention to mind both who and what is before him, (for the Hebrew words may refer to both, as I have explained. it in the paraphrase); there being great danger of his ruin, if he give any offence at such a time, when the passions of the prince or ruler are apt to be as disordered as his own. And therefore had need be watched, that he may know how to appease them presently, and so govern himself, as to receive no prejudice thereby. [b] But especially he must be sure to have a command over his tongue, (which Melancthon takes to be the meaning of putting a knife to his throat, ver. 2.), that it take not too much liberty, and that he speak nothing rashly; which may undo him, as it did Clitus, whom Alexander slew at a feast, for contradicting him too freely. He cites many admonitions out of the poets, concerning this danger; concluding with that counsel which sop gave Sɔlon, when he was going to Croesus; speak to a king, »ws n'xısα, n is disa, either as little, or as sweet, as is possible. But this is too narrow a sense of that phrase, 66 put a knife to thy throat ;" though it be a part of it. For it expresses the exceeding great caution a man should use at a feast, lest he exceed his bounds in eating and drinking; wherein he should be as careful as he is of cutting his throat; which many have in effect done by intemperance; whereby some have utterly destroyed their healths at last, and others fallen into such a liberty of speech, as hath on a sudden cost them their lives. Be as afraid, therefore, saith the wise man, of running into excess, (of which thou art in great danger at a great table, if thou hast a great stomach), as if thy knife wherewith thou cuttest thy meat, would certainly cut thy throat, if thou eatest too much. In short, he advises a man to affright himself from intemperance, where is a great temptation to it. There are those indeed that take the first particle, vé, in the beginning of the verse, to signify as much as otherwise; and the meaning to be, "if thou dost not curb thy appetite, but let loose its reins to eat and drink as much as it desireth, it will expose thee to as certain danger, as if a knife were at thy throat;" which, though it be not so easy a construction, I have not altogether neglected. [c] After this follows an admonition against covetousness, ver. 4. where he neither forbids all labour, nor a provident care, (which in other places he commends), but only represents how vain it is to be over solicitous, and to leave no thoughts, nor strength, for any thing else; for so the first word is, Do not weary thyself to be rich. And in the next part of the sentence, he only bids us desist from our own understanding; meaning thereby, either we should not wholly trust to that, though in the use of honest means; or that we should not follow our own inventions, contrary to the divine direction. Some would have the meaning of the whole to be this; do not prefer the getting of riches, before the getting of wisdom; taking the verse as if it ran thus: "Labour not for riches, so as to cease from the prosecution of wisdom" Let not thy worldly cares hinder better things, and then there is no danger; which is an excellent sense, if the words would bear it. [d] The reason which Solomon adds, ver. 5. hath little or no difficulty in it; which is from the uncertainty, either of getting or of keeping riches. Whose inconstancy he sets forth by the flight of an eagle; which of all other birds is observed to fly swiftest and highest into heaven, (as Solomon here speaks), or into the clouds, (as other authors), that is, quite out of sight. Whence it is that, God saying he carried the Israelites out of Egypt upon eagles' wings, Exod. xix. 4. R. Solomon (upon Exod. xii. 37.) took a conceit that they went an hundred and twenty miles in one hour; for so far it was from Ramases to Succoth. Which though it be but an idle fancy, yet there was this foundation for it; that the scripture expresses the swiftest motion by that of the eagles. So Saul and Jonathan, who were strong and excellent racers, pursuing the enemies with great speed, are said to have been swifter than eagles, 2 Sam. i. 23. And such were they who pursued Zedekiah, and the people of Judah, when they fled out of Jerusalem, in hope to make an escape, Lam. iv. 19. Hab. i. 8. compared with 2 Kings, xxv. 4. 5. And thus other nations represent it, as Bochartus observes out of Cicero, who tells us out of Chrysippus, that when a racer dreamed he was turned into an cagle, an interpreter told him, Vicisti, ista enim ave volat nulla velocius. [e] Next to covetousness he condemns envy, as Melancthon and others understand, ver. 6. &c. or rather such covetousness as makes men sordid; whence arises indeed that part of envy, which disposes a man to grudge every thing to his neighbour, though he would be thought liberal, which I pass by only with this note of that good man; that a singular diligence ought to be used, in observing and finding out the dispositions and inclinations of others, that we may know whom to avoid, and whom to consort withal. And (according as he understands the beginning of the next verse, ver. 7.) there is none worse than the man now mentioned, who hath a spectre or satyr in his soul; so he renders it, mistaking Schaar for Saar; which are widely different. And this word Schaar, being used only here in this place, hath raised a great deal of difficulty, whence to derive it; which I shall not trouble the reader withal, the sense being well enough expressed in our translation, and in short is this, "He is not what he seems;" his thoughts differ much from his words; and therefore do not believe what he saith, but mark the discovery he makes of his inward thoughts, which are so sordid, that he is detestable, as some render the phrase, or stinkingly base. [f] Of envy at the prosperous estate of wicked men, which makes others wish themselves in their condition, though it be by imitating their wickedness, he speaks afterwards, ver. 17. From whence to the 25th chapter, most of the precepts are admoni. tions proper for parents to give their children; that they may know what to eschew; particularly drunkenness and whoredom, (of which he speaks in this chapter), and such company as may entice them to be so lewdly wicked. And in order hereunto, to implant in their minds a due esteem of wisdom, as infinitely to be preferred before all earthly treasures. This he inserts in the middle, between the cautions against drunkenness and whoredom, [g] ver. 23.; upon which the Lord Baron hath pass. ed this remark, that the wise man judged it reasonable, that "riches should be employed to get learning, and not learning be applied to gather up riches." [h] S. Chrysostom's observation concerning an harlot, (Hom. xiv. ad Pop. Antioch.), most excellently explains, ver. 27. 28. that weg a inísa) darà iúd Móver, "a whore understands nothing of love or friendship, but only of the art of enveigling. Her heart is never sensible of true affection, but is made up of wiles to deceive and entrap men unto their un doing. And if the danger do not appear, she is the more to be avoided, öri węgrader, &c. because she covers the destruction, and hides the death; and takes care it shall not presently come into the sight of him, whom she ensnares into it. [i] In the conclusion of the chapter, he resumes his discourse about drunkenness; and represents at large the dismal effects of it in so lively a manner, as may well deter any man that reads it seriously from being too busy with wine. Which, he saith in conclusion, bites like a serpent, and stings like a basilisk; (so Bochartus hath proved we ought to translate the word Triphoni, which we render adder); whence it was that Tatianus, the Encratites and Manichees, called wine "the gall of the dragon, and the venom of the old serpent ;" and would not taste a drop of it, no, not in the holy communion. Not considering what lies open and obvious to every body's eyes, that there is no hurt in the thing itself, (which is a singular divine benefit), but in our ex cess. Whereby innumerable diseases are bred in the body, the reason for the present suffocated, and the most absurd affections stirred up; which change men for the time into beasts. Some into lions, as Bochartus glosses,. (1. iii. c. x. p. 2.); witness Alexander, who killed his dearest friend in his cups, and Herod, who after a feast condemned the great servant of God, John the Baptist, (whom he himself highly reverenced), to be beheaded; others into dogs, as Nabal, who most rudely and churlishly barked at David, to whom he had great obligations, when he was in drink; others into hogs, wallowing in filthy pleasures; as Lot, who defiled himself with incest, when he was not himself; nay, it throws men down below the beasts, who drink no more than needs, and never excite their thirst by art, but only follow the directions of nature. All which, if any man consider, he will easily allow of what Solomon says, that it "bites like a serpent," &c. that is, doth more mischief than can be repaired. For the wound which the basilisk gives, is said by Avicenna to be incurable; and the writers of his nation say, it doth hurt even by its looks and hissing, as that author before named relates, cap. ix. And so Solomon immediately represents the effects of drunkenness to be such, that they make a man senseless, and perfectly stupid; and consequently incorrigible, though he suffer never so sadly by it, ver. 34. 35. "As if this poison made a mortification in the whole man, for which there is no remedy." Ver. 1. WHEN thou sittest to eat with a ruler, consider diligently what is before thee.] When a prince, or a very great person, doth thee the honour to admit thee to his table, be not transported with such vain joy, as to remit the seriousness of thy mind; but remember thou art in danger, if thou hast not thy wits about thee to direct thy behaviour; lest thou touch any thing, which perhaps was reserved only for the prince's own eating, or demean thyself indecently towards him, or towards any of the guests or waiters at the table. See Arg. [a] Ver. 2. And put a knife to thy throat, if thou be a man given to appetite.] Especially lest thou speak too freely, which may hazard thy undoing; for the prevention of which, keep thy mind as sharp as thine appetite, and affright thyself from intemperance in language, as well as in eating; of which there is the greater danger, if thou hast a greedy desire of meat and drink. See Arg. [b] Ver. 3. Be not desirous of his dainties; for they are deceitful meat.] Most especially when exquisite delicacies are set before thee; which are so tempting, that it is a piece of wisdom not to be too forward to accept of such invitations; or being there, to content thyself with the plainest dish; for it was not kindness, but design perhaps, which called thee thither; or thou mayest be easily enticed by such dainties to over-eat thyself. Ver. 4. wisdom.] Labour not to be rich; cease from thine own Do not trouble thyself with restless and tiresome labours to get a great estate; be not too thoughtful, nor let thy cares be endless about such matters; much less use any ill contrivances which they may suggest to thee; no, nor depend so much upon thy own prudent management for the success of thy honest undertakings, as upon God's blessings. See Arg. [c] Ver. 5. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they flec like an eagle towards heaven.] Consider, for the Consider, for the cure of this, how ridiculous it is, that thou shouldst let thy mind be so intent upon riches, and pursue them, with such haste, and earnestness, which perhaps thou canst never catch, or if thou dost, may be gone as fast as they came; and by all thy care and pains never be recovered. See Arg. [d] Ver. 6. Eat thou not the bread of him that hath an evil eye; neither desire thou his dainty meats.] Receive no obligations from a sordid man; but though he in-, vite thee to a feast, (which he may perhaps make some. times for ostentation's sake), let not the good cheer tempt thee to accept his invitation. See Arg. [e] Ver. 7. For as be thinketh in his heart, so is be; eat and drink, saith he to thee, but his heart is not with thee.] For, even then, when he would be thought most free and generous, he is not able to dissemble the baseness of his mind, which expresses itself in his very looks; whereby he shews that when he prays thee to feed heartily, he would rather thou wouldst let it alone, and thinks thou eatest and drinkest a great deal too much. Ver. 8. The morsel which thou hast eaten, shalt thou somit up, and lose thy sweet words.] Which will make thee so nauseate, as to be ready to bring up again every bit thou hast eaten; and to repent of the commendations thou hast bestowed on his entertainment; or the thanks thou hast returned to him for it; or the wholesome discourse thou hast interspersed at the table; for it is all perfectly lost upon him. Ver. 9. Speak not in the ears of a fool; for he will despise the wisdom of thy words.] And indeed it is good advice, not to speak of any serious thing to such. stupid fools; for be thy discourse never so ingenious, prudent, or instructive, they will not only reap no profit by it, but despise and perhaps laugh at it. Ver. 10. Remove not the old land-mark; and enter not into the fields of the fatherless.] What was said before, (xxii. 28.), of not removing the ancient boun-, daries, understand with a peculiar respect to fatherless children; whose possessions be not tempted to invade, because they are in their infancy, and do not understand the wrong that is done them; or are utterly unable to defend or to right themselves. Ver. 11. For their Redeemer is mighty; he shall plead their cause with thee.] For, if their guardians and friends be careless of their concerns, or afraid to oppose thy proceedings, they have a protector, who neither wants power nor courage to recover their right; and will undoubtedly assert it, and condemn thee to make them ample satisfaction, xxii. 23. Ver. 12. Apply thine heart unto instruction, and thine ears to the words of knowledge.] And do not think VOL. III. Z z these to be slight admonitions, which need not much to be regarded, but apply thy mind with sincere affection to such instructions, and listen diligently to those persons whose discourses tend to make thee understand thy duty, Ver. 13. With-hold not correction from thy child; for if thou beatest him with the rod, he shall not die.] Unto which children sometimes will not attend ; and therefore remember what hath been often said, (xiii. 24. xix. 18. xxii. 15.), and do not forbear to give correction to a child that is so ill-disposed; let not foolish pity make thee spare him, for it will do him no hurt if he be soundly beaten, but rather be a means to save him from sorer punishment, even from death itself. Ver. 14. Thou shalt beat him with the rod, and shalt deliver his soul from hell.] Do not turn over this basiness to another, but do it thyself, which may save the public officers the labour; nay, by making his body smart for his faults, both body and soul may be delivered from utter destruction. Ver. 15. My son, if thine heart be wise, my heart shall rejoice, even mine.] But mix the kindest exhortations and intreaties with this discipline, saying: My dear child, if thou hast any love for me, who was the instrument of bringing thee into the world, be serious, and heartily in love with wisdom and goodness, which will give me, me I say, (not to mention new thy own happiness), a joy incomparably greater than all other. Ver. 16. Yea, my reins shall rejoice, when thy lips speak right things.] A joy that may be better felt than expressed; diffusing itself all over me, and making my mind triumph when I hear no ill words come out of thy mouth, but only discourses of the right way to be happy. Ver. 17. Let not thine heart envy sinners; but be thou in the fear of the LORD all the day long.] In which that thou mayest always tread, be not offended at the prosperity of the wicked; much less vex and fret thyself into an imitation of them, but maintain perpetually an awful sense of God in thy mind; which is the best preservative against envy and all other sins, if thou perseverest constantly in it. See Arg. [f] Ver. 18. For surely there is an end, and thine expectation shall not be cut off.] Which there is great reason thou shouldst; for be assured, though thou art afflicted for the present, the time will come, when thou shalt not only be delivered, but rewarded for thy patience; expect it confidently, if the fear of the Lord make thee persist in faithful obedience to him; for it shall not be in the power of man to disappoint thee of thy hope; but thou shalt certainly flourish when those wicked men shall hang down their heads and perish. Ver. 19. Hear thou, my son, and be wise, and guide thine heart in the way.] And more particularly, my dear child, be advised by me to study this piece of wisdom, and to follow closely and heartily this direction which I commend to thee. Ver. 20. Be not among wine-bibbers, among riotous eaters of flesh.] I know how greedy youth is of pleasure, and in what danger to be corrupted by it; therefore avoid the society of drunkards and gluttons, and take heed of all excess in eating and drinking. Ver. 21. For the drunkard and the glutton shall come to poverty; and drowsiness shall clothe a man with rags.] For, besides that it is an enemy to wisdom, it brings men to poverty, which is the common effect of revelling, feasting, and riotous living; for that is wont to be attended also with laziness, carelessness, and neglect of all business, which necessarily reduces men to extreme beggary. Ver. 22. Hearken unto thy father that begat thee, and de spise not thy mother when she is old.] Be obedient to this counsel, which is given thee by thy father, who loves thee, and hath had longer experience of the world than thou, and, by bringing thee into it, hath power to command thee; and do not slight (as the manner is) what thy mother saith, because she is a woman, much less because she is grown old, which ought to make her advice the more regarded by thee. Ver. 23. Buy the truth, and sell it not; also wisdom, and instruction, and understanding.] Spare no cost nor pains to acquire the knowledge of what is true and false, good and bad, and do not think there is any thing of equal price unto it, though it were to get never so much money, or the higliest honours; but prefer wisdom and virtue, and the means that instruct thee how to attain it, and to make thee able to do good to others, infinitely before them all. See Arg. [g] Ver. 24. The father of the righteous shall greatly rejoice; and be that begetteth a wise child, shall have joy of bim.] For there is no greater joy a parent can have, than to see his son take virtuous courses; which as it is the only wisdom, so gives both parents and children the highest pleasure and satisfaction. Ver. 25. Thy father and thy mother shall be glad, and she that bare thee shall rejoice.] Let not thy father and mother, then, want this singular pleasure; but by thy well-doing fill the heart of her that bare thee with joy and triumph; who for all the pains and care she hath had in thy birth, and about thy education, desires no other requital but only this. Ver. 26. My son, give me thine heart, and let thine eyes observe my ways.] And more especially, my dear child, let me prevail with thee also to apply thy mind affectionately to this following instruction; and let thy thoughts be very intent and fixed upon it; that thou mayest preserve thyself in the practice of those virtues to which I have directed thee. Ver. 27. For an whore is a deep ditch, and a strange woman is a narrow pit.] Estrange thyself from harlots, as much as they are estranged from God; for (as I have told thee before, xxii. 14.) thou art utterly undone, if thou fallest in league with a whore, who will never be satisfied with all the money thou canst give her; and yet, such are her arts, notwithstanding all the straits and hardships thou shalt suffer by her, it will be hard matter, when thou art once engaged, to get quit of her. Ver. 28. She also lieth in wait as for a prey, and increaseth the transgressors among men.] She is not what she appears, but, whatsoever love she may pretend to thee, is no better than a high-way robber, who Ver. 29. Who bath woe? who hath sorrow? who bath contentions? aho bath babbling? who kath wounds without cause? who hath redness of eyes?] And if thou intendest to avoid such women, then (as I said before, ver. 20) avoid intemperance, the lamentable effects of which are so many, that it is a hard matter to enumerate them; for if thou considerest, who they are that run themselves into all manner of mischiefs, that are never out of danger, but are engaged, for instance, in quarrels, disturbing the neighbourhood by their noise and tumult, and fighting, and are wounded, not for the safety of their country, but for 'frivolous causes, look deformedly, and spoil their very countenances: Ver. 30. They that tarry long at the wine, they that go to seek mixed wine.] Thou wilt find they are such as are so in love with wine, that they neither willingly stir from it, nor content themselves with the ordinary sort; but make a diligent search for the richest and most generous liquors, Ver. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright:] Therefore do not believe thy senses merely, but consider the power and effects of wine; and when thou seest how bright it looks, and how it sparkles in the glass, when it tastes most gratefully, and goes down smoothly, let it not entice thee to excess. Ver. 32. At the last it biteth like a serpent, and stingeth like an adder.] But remember, that the pleasure will be attended at last with intolerable pains, when it works like so much poison in the veins, and casts thee into diseases, as hard to cure as the biting of a serpent, or the stinging of a basilisk. See Arg. [i] Ver. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things.] Thy thoughts will not only grow confused, and all things appear to thee otherwise than they are, but lustful, nay adul terous desires will be stirred up, which thou canst not rule, and thy mouth, being without a bridle, will break forth into unseemly, nay filthy, scurrilous, or perhaps blasphemous language, without respect to God or man. Ver. 34. Yea, thou shalt be as be that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.] And, which is worst of all, thou wilt grow so perfectly senseless, that thy most important business will not only lie neglected, but thou wilt sottishly run thyself into the extremest hazards, without any apprehension of danger; being no more able to direct thy course than a pilot who snorts when a ship is tossed in the midst of the sea; or to take notice of the peril thou art in, than he that falls asleep on the top of the mast, where he was set to keep the watch. Ver. 35. They have stricken me, shalt thou say. I was not sick; they have beaten me, and I felt it not ; when shall I awake? I will seek it yet again] And, |