to complete thy misery, shouldst thou be not only mocked and abused, but beaten also, thou thyself wilt confess afterward, that it made no impression on thee; nay, shouldst thou be most lamentably battered and bruised, thou wilt neither know who did it, nor at all regard it, but, as if no harm had befallen thee, no sooner open thy eyes, but stupidly seek an occasion to be drunk and beaten again

CHAP. XXIV.

THE ARGUMENT.-[a] The proneness of good men, especially while they are weak, and only in the bcginnings of goodness, to be dejected at the prosperity of the ungodly, and so to be tempted to imitate them, is the reason that the admonition we meet withal in the first verse is so often repeated. Which we find before, iii. 31. xxiii. 17. and comes again, ver. 18. of this chapter.

[b] And, in like manner, for the encouragement of well-disposed persons, to depend upon God's blessing, in the exercise of a virtuous prudence, for the getting, increasing, and preserving an estate, (ver. 3. 4. 5.), he repeats another observation, (ver. 6. 7.), of the advantage which wisdom hath over mere strength; which we had several times before, xi. 14. XV. 22. XX. 18.

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[c] And then, having shewn that it is not wisdom to invent new ways of doing hurt, (ver. 8. 9.), he advises to diligence in the acquiring of true wisdom, while we are in a good condition; for else we shall not be able to support ourselves when adversity comes. So some understand ver. 10. which we - translate otherwise, and so do most interpreters; and therefore I have expressed the sense of our translation first, and only annexed the other to it. There is a third, which I have taken no notice of in my paraphrase, because it doth not seem to me to be genuine, which is this: "If adversity deject thee, and break thy spirit, thou wilt be so much ...the more unable to get out of it." But it is an excellent observation, and therefore I thought good here to mention it; though the simplest sense seems to be that which we follow, and in brief is this: "Thou art not a man of courage, if thou canst not bear adversity with an equal mind." [d] And there is a courage to be exercised in our charitable succouring of others, as well as in our own distresses, which he commends in the follow ing words, ver. 11. 12. Where he presses with a great deal of warmth (as will appear to those that understand the Hebrew language, and read the last words with an interrogation) the necessity of giving our assistance for the rescuing of innocent per...sons, (when their lives are in danger), either by counselling them, or.petitioning others in their be half, or purchasing their release with money, or using our authority or power (if we have any, and can do it lawfully) for their deliverance. For this chiefly belongs to magistrates, and those that are in public offi ces, who ought not to be over awed by greatmen, from

undertaking the protection and relief of those who are unjustly oppressed. This I think Melancthon hath expressed, as well or better than any I have met withal, in this manner: "God commands botli the magistrates and private men, not to murder the innocent, and likewise not to assist unjust cruelty. But quite contrary, the magistrate ought to be the guardian of innocent men's lives; and private persons in their places ought to oppose, without sedition, unjust severity, as much as they are able. There are many examples of this in the scripture. Jonathan opposed his father, and helped to preserve David, not only by the good testimony he gave of him, but by other good offices. Obadiah fed the prophets, whom Jezebel designed to have killed. The Eunuch pulled up Jeremiah out of the dungeon, and the Egyptian midwives saved the Israelites' children, as Rahab afterwards did the spies. In the time of Dioclesian, a noble person, in the city of Nicomedia in Bythynia, publicly tore down the edict of the Emperor for putting Christians to death, that he might shew he detested that unjust cruelty.-Examples to the contrary are such as that of Doeg, who, in compliance with Saul's fury, slew the innocent priests; and many now, either openly or by their silence, confirm the unjust severity which is exercised against our churches. Let such think of these words of Solomon, of these words of Solomon, "If thou forbear to deliver them," &c.

[e] Who shews with what pleasure such instructions should be received, and how profitable, nay, necessary, they are, by the example of honey, (ver. 13. 14.), which was not only reckoned the sweetest thing in those countries, (as appears by many places of scripture), but one of those which was most necessary for human life, as appears by the words of the son of Sirach, xxxix. 41. For it was useful for food, for drink, for medicine, for preserving of dead bodies; and was so natural to them, that it seems to have been the food of infants, Isa. vii. 15. Whence the ancient Christians were wont to give a little milk and honey to those who were baptized, as persons newly regenerate and born again, because honey, as well as milk, was the nutriment of little children in those days and countries. How refreshing it was, appears by the story of Jonathan, 1 Sam. xiv. 17. and in what common use, by the example of our Saviour after his resurrection, Luke, xxiv. 41. 42. Which may all be applied to wisdom, from whence the mind derives the greatest satisfaction; and therefore ought to be as it were, our daily diet, (without which we cannot subsist), from the beginning of our days unto the end of them.

[f] For many gracious promises are made to it, which must not be so understood, he shows, as if no evil thing should befall good men; but as wisdom teaches them to be content with a little, (which seems to be denoted by the word which we translate habitation, ver. 15.), so when they meet with any affliction, it instructs them not to despair of better

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days. So those words are to be understood, ver. 16. Which are commonly, not only in sermons, but in books also, applied to falling into sin; and that men may the more securely indulge themselves in their sins, and yet think themselves good men, they have very cunningly added something to them. For they are commonly cited thus, "A just man falleth seven times a day," which last words (a day, or in a day) are not in any translation of the Bible, (much less in the original), but only in some corrupt editions of the vulgar Latin; which, against the plain scope of the context, and meaning of the words, seems to understand this place of falling into sin. When the word fall, never signifies so, but always trouble and calamity; as abundance of learned men have long ago observed, particularly Tarnovius, and since him, Amama and Grotius. Nor needs there any other proof of it, than those places (which are many) wherein failing and rising again, being opposed, both of them have respect to calamities; and the former signifies, being plunged into them, and the other geting out of them. And so, in the Latin tongue, adversities are called, casus, falls, as every body knows.

And therefore we must make use of other places, for the confuting the fancy of perfection in this life, and for the comfort of those who are cast down by their lapses into sin; and take heed of reading the holy scriptures so carelessly, as to turn our medi. cine into poison, which is the fault of those, who, from such mistakes, give way to their evil affections, and let them carry them into sin, [g] Against this there follows a severe caution, in the wise man, who would not have us so much as indulge ourselves in that pleasure we are apt to take in seeing our enemies fall into such troubles, as they have given us, ver. 17. And to this he annexes another, which cannot be too often repeated, (ver. 19.), against fretting at the prosperity of those who do ill; which he often prohibits, but doth it now in the words of his father David, Psal. xxxvii. I. whose authority was justly held very great in that church; and who had made many observations, from his own experience, of the shortness of their felicity, and the sudden changes with which they were often surprized and astonished.

[h] An instance he gives of this in the next precept, (ver. 21. 22.), which, saith Melanctbon, (so careful were the reformers to prevent all sedition and rebellion), is to be reckoned among the principal sentences that are to be observed in this book, commanding obedience, and directing the order of it. "For first he commands us to obey God, and then the king; whose office it is to see the laws of God observed by his subjects, and to make such laws as are not repugnant to God's laws, and to punish the contumacious, and to pronounce all sentences according to the laws, &c. And in dubious cases, their decrees ought to prevail, not only because there is a probable reason on their side,

but because of the authority given from above unto magistrates; whom God would have us in civil affairs, though dubious before, to obey. And be. cause God gives us sometimes more mild and gentle, sometimes less kind, he would have us also to bear onera duriora, if they be tolerable, and obedience be not a sin. For he threatens here a severe vengeance to those that are seditions; so he translates the word schonim, which the Chaldee translates fools, (changelings, in our language), for they are no better, who invert and change this order, (as some understand the word), either by advancing the will of the prince above all law, without any regard to what God himself hath enacted, or by pretending religion and the fear of the Lord, for rebellion against, the king, who ordains nothing against God's law."

[i] But there is no necessity of glossing upon that word, (which we render given to change), for though it be diversely translated, the sense is still the same. And some of the varieties that are of opinions about the sense of the latter part of the 22d verse, I have expressed in the paraphrase, and made them agree well enough. Lud. de Dieu is alone by himself, (as far as I can find), who would have that word we render both of them, to signify their years and the meaning to be, Who knows how soon their life may be at a miserable end? Among the following sentences, which are rules also of wisdom, there is no difficulty, but a little in ver. 26. and 28. where I have endeavoured to comprehend several expositions, and connect them together in my paraphrase; but think not fit to enlarge this preface any farther, by giving a particu

lar account of them.

BE thou not envious against evil men, neither

Ver. 1. desire to be with them.] Let it not vex thee into impatience and indignation, to see men thrive, who are bent upon nothing but wickedness; much less move thee to think them happy, and to wish thyself among them; but avoid their company, and much more their course of life. See Arg. [a]

Ver. 2. For their heart studieth destruction, and their lips talk of mischief.] For who would grow rich and great by the misery of others, and such men's thoughts are always contriving how to ruin those who stand in the way of their wicked designs, and their tongues are employed in lies, calumnies, false accusations, and all manner of forgeries, not only to give trouble and vexation unto their neighbours, but to undo them.

Ver. 3. Through visdom is an house builded, and by understanding it is established:] An estate may be gotten, and a family raised, by such wise and pious means as are recommended in this book; and there need no other arts but virtue and prudent management to settle and continue it. ...

Ver. 4. And by knowledge shall the chambers be filled with all precious and pleasant riches.] For as true learning and knowledge is the best furniture of the mind, so it is the best able to furnish every room in

the house, not only with all things necessary, but with what may serve for ornament and for the pleasure of life.

Ver. 5. A wise man is strong, yea, a man of knowledge increaseth strength.] Wisdom is also able to supply the defect of bodily strength, for a man's defence against unjust invaders of his possessions; or if he have outward strength and power, his skill and dexterity will add such force unto it, as will make it more effectual.

Ver. 6. For by avise counsel thou shalt make thy war; and in multitude of counsellors there is safety.] For experience tells us, that victory doth not depend so much upon mighty armies, as upon exact conduct, good discipline, subtile contrivance; and the safety of a nation doth not lie merely in the multitude of the people, but in the number of wise men, to direct and govern all affairs, (xi, 14.) See Arg. [b]

Ver. 7. Wisdom is too high for a fool: he openeth not his mouth in the gate.] Who are the more valuable, because it is no easy thing to be an accomplished person in all the parts of wisdom, which are above the reach of vain, rash, and heady men, who are not admitted either to judge or to advise in the common council of the city, where wise men are not afraid nor ashamed to speak, and that with great authority.

Ver. 8. He that deviseth to do evil, shall be called a mischievous person.] He that deviseth new ways and arts of cheating, or doing mischief unto others, is one of the worst of men, and shall be branded with the odious name of an inventer of evil things, (Rom. i. 30.)

Ver. 9. The thought of foolishness is sin: and the scorner is an abomination to men.] To contrive any thing that is hurtful unto others, though out of rashness and folly, is a sin; but he that makes a jest of it when it is done, and laughs at those who tell him it is a sin, is such a pestilent wretch, that he is or ought to be extremely abhorred of all mankind. , . Ver. 10. If thou faint in the day of adversity, thy strength is small.] To despond and desist from any good design, much more to despair of deliverance when thou fallest into any distress, is an argument of great weakness and feebleness of mind; and yet, if thou art remiss in the study of wisdom in a prosperous condition, thy spirit will be apt to sink and be dejected in a worse. See Arg. [c]

Ver. 11. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain.] Use thy best endeavours to deliver innocent persons, who by false accusations, or other ways, are dragged to execution, or are in present danger of losing their life; and do not think thou canst with a safe con. science withdraw thyself from succouring them in that distress.

Ver. 12. If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his aworks ?] I know the common excuse which men are apt to make

in this case, protesting that they did not understand their innocence, or how to save them; but dost thou think such things will pass with God, though they do with men? canst thou deceive him with false pretences? him, that searcheth into the secrets of all men's hearts? him, that observeth every the very least motion of thy soul? by whose wise providence, which serves all men in their kind, thou thyself shalt be deserted, as thou hast deserted others. See Arg. [d]

Ver. 13. My son, eat thou honey, because it is good; and the honey-comb, which is sweet to thy taste.] Do not slight, much less nauseate, such precepts as these, my dear child; but as honey is most acceptable to thy palate, both for its wholesomeness and for its pleasure, especially that pure part of it which drops of itself immediately from the honey-comb. See Arg. [e]

Ver. 14. So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.] So let that knowledge be to thy mind, which tends to make thee wise and virtuous; for as nothing is more necessary for thee, nothing more delightful, so, if it be seriously studied and thoroughly digested, it will abundantly reward thy pains with prosperous success in all thy undertakings, and never put thee in hope of any thing which shall not answer thy expectation.

Ver. 15. Lay not wait, O wicked man, against the davelling of the righteous: spil not his resting-place.] It is possible, indeed, that a good man's condition may be very mean, nay, afflicted some time in this world; but let not that tempt the wicked subtilly to contrive to ruin, much less by open violence to disturb his innocent repose, nay, cast him out of his small habitation, with which he is contented;

Ver. 16. For a just man falleth seven times, and riseth up again; but the wicked shall fall into mischief.] For though a good man should meet with so many troubles, that thou imaginest he cannot fail to perish in them, he shall overcome them all, and flourish again, when the wicked shall sink under the calamity that befalls them, and never be able to recover out of it. See Arg. [f]

Ver. 17. Rejoice not when thy enemy falleth, and let not thine heart be glad when he stumbleth.] It is a great piece of wisdom and virtue also, to pity others in their trouble, and not to shew any sign of joy and mirth, when thou seest any man, though he be thy enemy, in a calamitous condition; no, not so much as (upon thy own account) to take any inward pleasure in his downfall.

Ver. 18. Lest the LORD see it, and it displease him, and be turn away his wrath from him.] For though nobody sees it, God doth; and such inhumane affections are so displeasing to him, that they may provoke him to translate the calamity from thy enemy unto thee, and thereby damp thy sinful joy with a double sorrow; first, to see him delivered from his trouble, and then to find thyself involved in it.

Ver. 19. Fret not thyself because of evil men, neither

be thou envicus at the wicked.] Let not thine anger kindle, (or if it do, quench it presently, that it may not tempt thee to impatience), when thou seest men thrive and prosper; and do not imagine them to be happy men, and thereby be provoked to follow them in their impious courses. See Arg. [g]

Ver. 20. For there shall be no reward to the evil man ; the candle of the wicked shall be put out.] For though a wicked man may live bravely for a time, yet it shall end 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.

Ver. 21. 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 thee humbly obedient to the king, as God's vicegerent here 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 duty both to God and man. See Arg. [h]

Ver. 22. For their calamity shall rise suddenly; and who 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]

Ver. 23. These things also belong to the wise. It is not good to have respect to persons in judgement.] These things also that follow, belong 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.

Ver. 24. He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abbor 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 to them that rebuke him shall be delight, and a good blessing shall come upon them.] But they that give a check to vice and wickedness, by punishing evil-doers 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.

Ver. 26. Every man shall kiss his lips, that giveth a right answer.] It is not only justice, 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.

Ver. 27. Prepare thy work without, and make it fit for thyself in the field; and afterwards 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 an 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 carriest thyself to him, and pretendest to be his friend.

Ver. 29. Say not, I will do so to him, as he hath done to me; I will render to the man according to his work.] 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 unto him according to his deservings.

Ver. 30. 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,

Ver. 31. And lo, it was all grown over with thorns, and nettles had covered the face thereof; and the stonewall thereof was broken down.] Yet, such was his wretched sloth, instead of corn, I was surprised with the sight of thorns and thistles, which had over-run 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 open to the beasts of prey.

Ver. 32. Then I saw, and considered it well; I looked upon it, and received instruction.] Which rueful spectacle so deeply affected my heart, and brought so many thoughts 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.

Ver. 33. 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.) 1 thou wilt not rouze 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;

Ver. 34. So shall thy poverty come as one that travelleth; 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 stript by a highway-man; nay, the most extreme want and beggary shall unavoidably seize on thee, like an armed man, against whom thou canst make no resistance..

CHAP. XXV.

THE ARGUMENT.-[a] Here begins the Third Part of the Book of Proverbs; which are a collection made by some belonging to Hezekiah; and acknowledged here, (in the entrance of the book), as well as the former, to be Solomon's. 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 resto. ring the service of God in the temple to its purity and splendour, (2 Chron. xxix. 3. &c. xxxi. 2. 3. &c.), took care, in all likelihood, for the better instruction of 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, called 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. 26. 37.) Others fancy them to have been Esaiah, (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 are to be found in the foregoing parts of this book, in words but little different, as ver. 24. of this chapter, and ch. xxvi. 13. 15. 22. and other places, of which I cannot stay here to give an account. [b] They begin this 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 to have them found out; and as if kings could not attain greater honour, (or pleasure or recreation either), 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, 1. vi. of the Advanc. of Learn. ch. 6.

Which is a very ingenious gloss; if we refer both parts of the sentence to one and the same matter; tacitly admonishing Hezekiah, and in him all succeeding kings, not to spend their time in any thing so much as in searching after truth; and endeavouring to understand not only the secrets of govern. ment, but of the law 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 conceals, and into which kings penetrate. By which some understand one thing, and some another; but taking the word Elohim to relate to