serve indeed for their present pleasure, but waste that which should make it lasting, and is of most universal use to support the prince's crown and dignity; and therefore, when the exchequer is exhausted, these men are tempted to fill it by the most grievous oppressions; nay, law and justice, and every thing else, is sold, virtue itself is of no price, but money alone is valued, and bears all the sway, which is another way of bringing all to utter ruin. See Annot. [s]

Ver. 20. Curse not the king, no, not in thy thought, and curse not the rich in thy bed-chamber; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.]¶But notwithstanding all this, as I advised thee before not to rise up in rebellion against thy sovereign, (ver. 8. &c.), so now let me add, that it is very foolish, as well as wicked, to be provoked by this ill management, so much as to speak an opprobrious word of him, or of his government, or ministers; nay, entertain not so much as a thought of it, though it may be done never so secretly, where none but thy wife, or most intimate friend, are admitted; for it is not safe to trust any body with so dangerous a secret, which it is most likely will not alway be concealed, but, as it is certainly known to God, so will be carried, by some undiscerned means or other, with such swiftness to the prince's ear, as if the bird that sat in the window, or passed by when the words were spoken, had flown away immediately with the report of them. See Annot. [t]

ANNOTATIONS.

[a] Ver. 1.] He seems in the first words of this chapter, to prosecute what he had said in the last clause of the foregoing, shewing how much good one fool may spoil, by the great mischiefs that ensue one foolish action; whereby a man, otherwise famed for wisdom, utterly loses his reputation. So most interpreters understand the latter part of the verse, which Melancthon, following the Vulgar, interprets quite contrary, that a little folly, or rather, folly for a little while, is better than wisdom and glory; that is, seeming folly, like that of Fabius, who was condemned for his slow proceedings, and thought a cowardly fool, is better than wisdom which makes a glorious shew, but doth not conduct things so safely as that captain did. But this exposition agrees not at all with the similitude, whereby Solomon illustrates what he here saith concerning folly, which is that of dead, or rather, venomous flies, (for the Hebrew phrase, flies of death, may better be translated deadly, than dead flies), which, though very little animals, yet falling into a pot of precious ointment, spoil it all when they putrify; and not only take away the delicate scent, but turn it into a filthy noisome stink. For a fly is observed to be both fadum and fœtidum animalculum, especially some sort of them, which seem here

to be particularly denoted by the word Xebube; being not merely bred out of filth, and delighting to live in it, but leaving behind them such a humour as is very offensive to the smell, and kills those creatures into whom they thrust their shouts. From whence the god of the Ekronites had his name of Baalzebub, (2 Kings, i. 2.); which if it were given him by his worshippers, signified his power to destroy those venomous flies which infested the inhabitants of that country; if by the Israelites, expressed their contempt of him, as a mean, and a filthy, sordid idol. For therefore St Hierom thinks the prophet Isaiah compares the Egyptians to a fly, vii. 18. not only because they were a weak people, but propter sordes idololatrie, by reason of the sordid filthiness of their idolatry; which was a great reproach to their famed wisdom, and made them vile, even in the opinion of Pagan people. cannot here omit the reflection which the Lord Ba hath made upon these words, (1. viii. de Augment. Scient. c. ii. Parab. 11.), "that the case of men eminent for virtue is very hard and miserable, because their errors, though never so small, are by no means pardoned. But as in a pure diamond, of great lustre, the very least speck or smallest cloud strikes the eye, and affects it with a kind of trouble, which in a grosser stone would scarce be observed; so in men of singular abilities, the least infirmities are presently espied, and become the matter of men's discourse, and are perstringed with a heavier censure, which in men of meaner parts or rank would either pass without notice, or easisily procure pardon. Therefore a little folly in a very wise man, a small sin in a very honest man, and a slight indecency of manners in a man of courtly and elegant behaviour, much derogates from their fame and reputation. So that it would not be the worst course for excellent persons, if they would mingle some absurdities (so it may be done without guilt) with these actions; that they may maintain a kind of liberty to themselves, and confound the notes and characters of smaller defects."

[b] Ver. 2.] From hence Solomon takes occasion to represent more largely, how much men suffer by their folly, and what advantages wisdom gives them; and treats of both, with respect not only to men's private, but to their public good. And, first, he shews what a difference there is betwen a wise man and a fool, in the management of any business. So I have interpreted this verse, which may be also thus paraphrased: "A wise man always takes honest courses; but a fool turns into bye-ways." Thus Greg. Thaumaturgus glosses: "A wise man is his own leader and conductor to the best things; but a fool inclines to the wrong side, nor will his folly ever lead him to any thing that is excellent." Which St Hierom expresses in this manner: "A wise man always thinks of the world to come, which leads to the right hand; but he that is a fool,

only of the present world, which lies on the left;" and quotes a famous passage of Lactantius, (which I find in his Institutions, 1. iv. cap. 2. concerning the letter y, unto which the Pythagoreans resembled the course of human life. In which there is a time, when a youth finds his way cleft, as that letter is, into two parts or ways, and he stands doubting unto which he should incline. If he be so wise as to take the right-hand way, he is happy; if the other, he is miserable. Which sense Grotius follows:

The right hand is the way of virtue; the left, the way of vice." Unto which we may reduce that of the Chaldee paraphrast, "The heart of the wise. inclines to the law of God, which was given from God's right hand; the fool to silver and gold, which are the gifts of the left."

But if this had been the sense, it would have been more proper to have said, The wise man's heart is on the right hand, not on his right hand; which is much different, and therefore I have omitted this in the paraphrase, (though I thought good to men. tion it here), and taken no notice of many other glosses, particularly that of Melancthon's, which seems something nearer to the sense; "The wise man hath power over his affections," (the right hand being the strongest, and the instrument of action in most men)," and can moderate them, as occasion requires; but a fool is under the government of his passions, and is hurried that way which his anger, ambition, grief, and other blind affections, drive him."

I will add this, that the meaning may be, "A wise man hath his wisdom always at hand," to direct him what to do, in public or in private business, whether Ire have to do with friends or enemies, in adversity as well as in a prosperous estate, (his mind being just like the right hand, which we use readily, upon all occasions, for all manner of actions); " but a fool is to seek," and knows not which way to turn himself, &c. Which is much to the same purpose with what I have said in the paraphrase. [c] Ver. 3.] And agrees with what follows in this verse, the first words of which signify as much as moreover, a fool is so silly, that he cannot hide it. For though the rest of the diseases of the mind may be discovered by artificial discourse, as the blemishes of our bodies are with our garments, only folly cannot be dissembled, but will appear to all, in every motion of him whose weakness it is. There is another sense of the last words of the verse, beside that in our translation, which I have not neglected, because the words will bear the sense of the Vulgar; viz. "He saith every body is a fool," Which St Hierom interprets thus, He fancies himself the only wise man." The LXX. (as St Hierom observes) seem wide from the sense, who translate it thus; "All that he thinks is very vain." Maldonate understands it differently from them all, in this manner; "In that wherein he himself offends, he reprehends others." [d] Ver. 4.] And then Solomon proceeds to give a VOL. III.

particular instance of this folly and wisdom, especially in the public state and government. Where it is great folly for a governor to carry himself haughtily and furiously; but if he do, it is no less folly in his people to oppose him with the like passions, and not rather to be patient and peaceable; which is the sense of ver. 4. Which some take for a counsel to governors, others to the subject. They that understand it as counsel to governors, translate it some of these ways: "If the spirit of a governor come upon thee," that is, if thou art fitted for government, and advanced unto dignity, behave thyself humbly, and administer all things with great lenity; for that is the best way to heal public distempers. Or thus, "If thou art made a prince, discharge this office diligently," and with vigilance; for if thou art remiss and careless, it will make thee fall into great errors. Or, as some will have it, in this manner, "Thou hast a desire to be in authority, suppress it, or if it be offered thee, accept not of it; a private life is better, and less subject to the occasions of sin and danger." And some translate it thus: "If thou art in singular favour with the governor, keep thy station notwithstanding, and be not ambitious of preferment," &c. Which is counsel unto subjects, and by ruach (spirit) of the ruler, most do not understand his favour, but his anger; and then also it may be taken in a different sense from that in our translation, (making it still an advice to him that is in authority), that if anger come upon him, he should reflect, and consider the station wherein he is, lest this passion make him act undecently, and transport him into great sins.

But the greatest part of interpreters taking the verse to be counsel to a subject, in case he incur the displeasure of his prince, I have followed that sense, which is almost agreeable to the coherence. And I have interpreted that advice," not to leave his place," as most do, for not quitting the duty of a a subject; but have taken in also the most ingenious interpretation of the Lord Bacon: Who makes this a political advice to courtiers, not to relinquish their place and office, nor to retire from the execution of their charge, as many do when they see their prince angry with them. "Which arises partly out of an impatience of disgrace, partly lest they should make the wound bleed afresh, by coming into the presence, partly that their prince may see how sorrowful and humble they are; which makes them think fit to withdraw themselves from their employments, nay, to resign perhaps the offices and dignities themselves into the prince's hands. "But Solomon disallows this way of cure, as hurtful and prejudicial, and that upon very good grounds. For, first, this course doth too much publish the disgrace itself; from whence both enemies and enviers grow more bold to hurt, and friends more timorous to help. Secondly, By this means it comes to pass, that the wrath of the prince, which, if it had not been

made public, would have died perhaps of itself, becomes now more fixed; and having begun to overthrow the man, is carried on to his utter ruin. And, lastly, this retiring savours something of a malignant humour, that is, fallen out with the times; which heaps the mischief of indignation upon the mischief of suspicion.".

"The proper precepts, therefore, for a cure, are these, which he thinks are contained in the last words, "pliant demeanour pacifies great offences." First, Above all things, not to seem insensible, or not so affected as in duty he ought to be, by the prince's displeasure, either through stupidity, or a stubbornness and pride of spirit. That is, let his countenance be composed, not to a sullen and contumacious, but to a grave and modest pensiveness; and in all manner of employments, let him shew himself less pleasant and chearful than he was wont to be. Which it may be expedient also that some friend or other should represent to the prince, and insinuate seasonably, with what sensible grief he is inwardly afflicted. Secondly, Let him carefully avoid all, even the least occasion, whereby either the thing itself, which was the first cause of the indignation, may be revived, or the prince apprehend a new occasion to be displeased with him again, or, upon any account, whatsoever, to chide him before others. Thirdly, Let him with all diligence seek, on the other side, all manner of occasions wherein his service may be acceptable to his prince, that both he may shew a prompt and forward affection to redeem his forepast offence, and his prince may understand, what a good servant he is likely to lose, if he thus cast him off. Fourthly, Let him sagaciously either lay the fault upon others, or insinuate that it was committed with no i intention in himself, or remonstrate their malice who accused him to the king, or aggravated his fault more than it deserved.

To con

clude, Let him be diligent and watchful in all things, and intent upon the cure." There is another great man, of our own, who seems to take this for an admonition, not to be false-hearted, by flinching from our station, when mighty men frown upon us. In an upright course, (saith Bishop Sanderson, in his sermon upon 1 Cor. vii. 24. sect. 46.), "Fear not the face of man, neither leave thy place, though the spirit of a ruler rise up against thee: patience will conjure down again that spirit in time, only if thou keep thyself within thy circle." But I look upon this, which agrees not with the latter part of the verse, as an accommodation only of these words to his present purpose, and not as intended for the proper sense of them. [e] But of all other follies, this is the most mischievous, of which princes themselves are sometimes guilty; in preferring (as it follows, ver. 6. 7.) unworthy men (who are so unfit to govern others, that they cannot govern themselves) to the highest dignities, and perhaps trusts; and at the same time neglecting, if not depressing, men of worth and honour, of

noble families, and sometimes of heroical virtue. Which is more provoking, because more pernicious, than the personal displeasure (before mentioned, ver. 4.) which they express towards any private man. For it is an universal grievance, and as if the ruler himself should give order for all the mischief which they do, (as some expound that phrase as an error); and yet notwithstanding, it is the wisest course not to be exasperated by it, to make any tumults and seditions, but to be patient and quiet, ver. 8. 9. So I have expounded these verses, in connection one with another; for though there are those who, by ruler, here understand the devil, who thrusts the worst men into the best places, (as may be seen in St Hierom's Commentaries); and others understand God, who permits this; yet the whole discourse is still to the same purpose; that senseless persons get into power, being more acceptable many times at court, (as Melancthon glosses), than the wise and good. According to the ancient verses,

Ο βίος μάλισα τοῖς πονηροῖς ἡδεται

Πρώτες δ ̓ ἄριτα κόλαξ, ὁ συκοφάντης δεύτερος.

"The world takes the greatest pleasure in bad men; the flatterer fares best in the first place, and next him the sycophant and false accuser." In the Roman story there are many instances of men preferred merely for their vices, of others only for money; some of which are collected by Joannes Filesacus, 1. viii. Selectorum, cap. 15.

[f] Ver. 6.] I mentioned vices in the foregoing annotations [e], because folly, in the holy language, comprehends that, as well as silliness, or incapacity to manage affairs, and mindlessness, negligence, and sloth; which are both denoted in the Hebrew word

in this place; where the abstract (as they speak) being put for the concrete, we are to understand idle, ignorant, and senseless men, and that in the highest degree; and, being opposed to the rich, they are also supposed to be men of mean extraction or condition. For which reason, the rich also are to be understood, not simply men of estates, or great birth, but of excellent education, noble endowments. of mind, and attentive unto business, &c. [g] Ver. 7.] The sense of this verse is not different from that of the former, but the same thing is set forth in both, by two illustrations; one taken from their place and dignity, the other from their equipage, (as we now speak), wherein they appear upon their advancement. For to ride belonged unto great persons; as to go on foot, unto inferiors. And to ride on horses in Solomon's time, was much more stately than to ride on mules, which were used by great men in David's time, (2 Sam. xiii. 29. 1 Kings, i. 33.), or on asses, in former ages, Judges, x. 4.

.

[h] Ver. 8.] Yet it is as senseless to be enraged, by this preferment of senseless and unworthy men, into rebellion, as the wise man here shews by se veral proverbial sayings. In the application of

which to this purpose, I have the approbation of Melancthon; who expounds the last words of ver. 8. and the first of ver. 9. concerning the punishment of those who go about to change the ancient laws, and the form of government. And it is more agreeable to the phrases of breaking hedges, and removing land-marks, or such like things, than to apply it unto the mischiefs that princes bring upon themselves and their countries, by such imprudent promotions as are before mentioned; though that be true also, that such disorders give great disgust, and are the occasion of dangerous commotions. Which commonly are most fatal, notwithstanding, to those that are so foolish as to advise, contrive, and excite them; who bring that mischief on themselves which they intended should wholly have fallen upon others, as Solomon here shews by two similitudes. One taken from the pits digged for the intrapping foxes, wolves, and such like creatures, or, as others will have it, from those that undermine the walls of towns, and often perish in the mines wherein they themselves have long wrought. Agreeable to that old saying, which Aristotle mentions, (in his third book of Rhetorics, cap. 9.), out of Democritus Chius, οἶτ ̓ αὐτὰ κακὰ τεύχει ἀνήρ, ἄλλω κακὰ τεύχων. The other from the breaker of an hedge, or fence, or wall, (for so we translate this word, Numb. xxii. 24.), or any partition, (so the LXX. there translate it by the word payμòs), whereby men's grounds were separated, and kept in several; in which enterprise he meets with his death's-wound from a serpent. Which were wont to lurk in rocks, (Prov. xxx. 19.), and in holes of the earth, (Isa. xi. 8.), as well as in the bottom of hedges, or old walls, (as the wise man here intimates), and in other dry places, where there was no water, Deut. viii. 15. There were water-serpents also, Amos, ix. 3. of which men were in less danger.

[i] Ver. 9.] There is great variety of judgements concerning the sense of this verse; but that which I have given, I am sure, is not improper, which, in short, is this; That they who, out of love with novelty, will not let things alone in their place, but be altering and changing, though thereby they make great rents and distractions, do not only give themselves a great deal of trouble, and disturb the quiet of their own mind, but run the hazard of ruining themselves, together with whole kingdoms and churches. Therefore that saying of Pindar, quoted by Melancthon, should always be in people's minds: "It is easy to disturb a government, but God alone can settle it again."

The phrases are sufficiently explained in the paraphrase; only I think fit to note, that the word which, following the LXX. we translate endangered, is by Forsterus translated aspergetur, that is, hurt by the shivers of it.

[k] Ver. 10.] There is no less variety, but rather greater, in the interpretation of this verse; where. in he seems to return to the commendation of wis

dom. And it may still refer to what went immediately before; as I have applied it in the latter end of my paraphrase. In which I have not varied from our translation, if, after those words, "put to more strength," these be understood, "but all in vain ;" and so the words may be translated out of the Hebrew, "If the iron be blunt, and he (that cutteth with it) do not whet the edge, it will övercome all the force he uses ;" that is, will not cut as he would have it. And so the meaning of the verse is excellently expressed by the Lord Bacon, (in his preface to the second book of the Advancement of Learning.) "These words (saith he) insinuate, that a wise election of the means doth more efficaciously conduce unto the accomplishment of any enterprise, than any inforcement, or accumulation of endeavours." For as the saying is, Claudus in via, antevertit cursorem extra viam. "A lame man in the way, will out-run a post out of the way."

But though I take this to be the true sense, yet I shall here mention some others, that the reader may chuse which he thinks most congruous. Some take that word chajalim, which we translate strength, for forces or armies, and make the sense this: "Where an army is governed by wisdom, it prevails, though it be defective in weapons; for wisdom doth more to set things right," (i. e. doth more to make up the want of arms), than arms can do to get the victory alone." Others, who translate the former part of the verse to the same sense that I have done, translate the last part thus, "The excellence of industry is wisdom." That is, wisdom in this excels all other tools; they are blunted by use, but it is sharpened thereby. And therefore they, the more they are used, give those that employ them the greater labour; but this, the more it is exercised, gives us the less. Thus Maldonate. Some in this manner; "If iron be blunt, it must be sharpened;" and so must the sword of justice (when, by the negligence of officers, it hath lost its edge, and the earth is filled with violence, with thefts and adulteries, &c.) be resumed and whetted by the magistrates, to the severe punishment of such wickedness.

Melancthon seems to express the sense of the Vulgar: "As iron, being blunted, is not sharpened without - great labour; so the companion of great diligence, is wisdom;" or wisdom cannot be attained without great industry. Which others, that follow that translation, express thus more largely: "As a knife, or such like instrument, having lain long rusty, cannot without much whetting be sharpened again; so the mind that is grown dull by long sloth and negligence, requires great labour, study, and exercise, to restore it to its former vigour. Which may be applied to government that is decayed, and cannot, without a wonderful diligence and prudence in those that have the management of things, be recovered.

There are those who look upon it only as an admonition what may be done by mere industry aud