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pains-taking, though a man have not much wit, nor be much befriended by others, and yet gets up wonderfully in the world."

[1] Ver. 11. In the exposition of this also, there is much variety, according as the Hebrew phrase, "master of the tongue," is expounded, either of a mere babbler, and loose talker, or of a backbiter and slanderer. I have taken it in the latter sense, as St Hierom, in the Vulgar edition, doth. And the former part of the verse may either signify a serpent that is not inchanted, or that cannot be inchanted by any means. For some such sort of serpents there were, as Bochartus observes, (1. iii. de Sacr. Animal. c. 6. part ii.), and as appears out of Jer. viii. 17. and other places of holy scripture. Unto which, I think, the backbiter and detractor may be best compared; for nothing will restrain his virulent humour, nor defend one from the mischief which he doth in secret. I have connected this verse also with the precedent matter, as it may be, though we should take the words in the common sense; which is this, that as a serpent will bite, if he be not charmed; so will he do mischief that talks much, if he govern not his tongue with great wisdom." Or, as others interpret the latter part of the verse; "A man's words, though never so eloquent, (for so the word lachasch is used, Isa. iii. 3.), will do no good to pacify a prince's mind, if he be not charmed at the very first, before he have fixed his anger."

Others take this verse separate from the rest, and understand no more by it than this, "that a calumniator is like a serpent, that bites secretly, without so much as giving warning by its hissing." So Melancthon, who truly observes, that calumny is a inost grievous pestilence, which rages and destroys whole countries. For it first kindles dissentions, and thence arises confusion of religion, wars, and desolations. Or, according to our translation. "A babbler can no more refrain from blurting out his own or other secrets, than a serpent, if he be not charmed, can do from biting." Which may be referred also to the matter foregoing, in this manner; "He that gives himself a liberty of talking of every thing, blurts out even the secrets and the vices of princes; whereby he not only makes himself odious, but procures his own destruction."

[m] Ver. 12. 13.] The three following verses may be also referred to the same matter; and the latter part of this is capable of another sense, and that in our translation, which is this; "That a fool's lips subvert all that a wiser man hath said." So St Hierom expounds it. "There would be less harm in folly, (saith he), if it would be content with its own rustic ignorance; but it affects to contradict the dictates of wisdom, and to affront prudent persons; nay, to supplant and overthrow them, whereby it becomes exceeding wicked."

[n] Ver. 14.] And it is in vain to hope to amend

this; because, as Solomon here observes, a fool

thinks himself in this very thing to be wise and learned, that he is able to multiply words, though they be never so confused, without head or foot, (as we speak), and he say the same thing over and over again, in a round; as the LXX. seem to understand the word bolleloth, madness, (in the foregoing verse), which they translate piger, as if it were from the Hebrew word which signifies a dance, Melancthon understands these three verses, as if they expressed the difference between wise counsellors, or teachers, and such as are foolish, but fancy themselves very wise; though they direct their counsels, and instructions, merely by their own or others blind affections. So Mardonius persuaded Xerxes unto his unhappy war, and Pompey had such-like instigators; but they were ignorant men, or considered not "what had been before." So he expounds this 14th verse; "They who by foolish counsel, or pernicious doctrine, undo themselves and others, regard not former examples, nor have any prospect of future judge

ment."

[o] Ver. 15.] He refers all in this verse, (where I have put two senses together), unto the same thing. These perverse wise men, saith he, make a great bustle to no purpose, and, endeavouring to reform many things, bring lamentable events upon themselves and others; because they are ignorant of the sense of mankind, and consider not the weight of business, nor discern what is fit to be done. Which is comprehended in these words, "They know not the way to the city, or to the court;" but are like the shepherd, saith he, who, coming to the court, had a looking-glass bestowed on him, in which contemplating himself, he fell into admiration of his own beauty; and thereby grew so insolent, that he was not only thrown out with disgrace, but broke his neck.

[p] Ver. 16.] From hence Solomon takes occasion to admonish us, that the misery or welfare of a people depends very much upon the king that governs them. Who, if he be a child, must be governed by others; and if they prove bad, as commonly they are, all things go to wreck. This seems to be the sense of this verse, where, by a child, I understand a prince to whom the sceptre falls in his minority; though it may be taken (as Jo. Forsterus expounds) for one that is rerum imperitus, unskilful in business, (as in Jer. i. 6. 7. Isa. iii. 5.); and I have not omitted the common interpretation, which understands it of such a weak prince, as is wholly governed by his passions, and lets the worst of men govern him. Who, like children, think all is well, if they may but play, and follow their pleasure. Which they take so greedily, that they are drinking when they should be at council, dancing when they should be judging causes. So Jo. Drusius, I remember, expounds "eating in the morning," in his Annotations on Numb. xvi. 5. where he applies that place of Jeremiah, xxi. 12, to illustrate this, and observes,

that the morning is the time of judgement and counsel, as the evening is for mirth or compotations. According to that of Socrates, "In the morning counsel, in the evening conversation." And that of the Hebrews, Non judicant in hora ebrietatis; they do not sit to judge in the hour of drinking, i. e. in the evening. Which is so prejudicial to government, that there was a law among the Carthaginians, that no magistrate whatsoever should drink any wine at all, τότον τὸν ἐνιαυτὸν οἱ ἂν ἄρχεσι,

that year in which they bear any office," &c. as we read in Plato, 1. ii. de Legibus, p. 674. edit. Serrani. And he admirably represents what the mischief of it is, when a mere youth governs, who is not able to undergo so weighty a charge, in the next book, p. 691.

[9] Ver. 17.] And, on the other side, the felicity of a nation is unspeakable, when it is under the care of a gallant prince, whom he calls ben chorim. Which may either signify his descent, or the excellent qualities of his own person, or rather both; one who inherits the virtue of his ancestors. Who though they should chance to leave him but a child, yet intrust him with such wise and faithful persons, that they infuse into him the spirit of his heroical predecessors; which makes the people willingly submit unto him. For, as Plato observes, that parents every where have the power of governing their children; so next to this it is consonant, geværes

ge, that generous persons (who do not degenerate from the virtues of their noble ancestors) should govern those that are mean and base, 1. iii. de Legibus, p. 69o. Whence the Babylonian princes are called by this name, Isa. xxxvi. 12. where the Chaldee hath bene herin, the sons of ingenious and free men, or the sons of heroical persons. For hence comes the name of heroes; and thence Bacchus is called by the name of Liber, i. e. a prince or nobleman, as Bochartus rightly observes in his Canaan, 1. i. c. 18. And so the LXX. translate ben chorim in this place, s 12.subépar; which word they elsewhere translate, nobles, Nehem. v. 7. vi. 17. and agxeles, Isa. xxxiv. 12. It is vulgarly derived from the white garments, or robes of fine linen, wherein such great persons appeared; but it is more likely to be of some foreign original, and may be best translated illustrious per

sons.

fr] Ver. 18.] I have referred this and the next verse unto the same matter. And this represents, how necessary it is to be very diligent and careful to make up the smallest breaches, and correct the beginning of disorders, by shewing what ruin attends upon supine sloth, remissness, and negligence. Which is expressed in two most significant words; the first (slothfulness) implying such a sluggish temper, that a man will move neither hand to any work; the other (idleness) such a remissness and listlessness, as there is in a man that is asleep, when his hands hang down," (as the phrase is, Heb.

xii. 12.); which seems to be the import of shiphluth in this place, coming from a word that signifies humble and dejected.

[s] Ver. 19.] The next verse represents the vast power of money; which, therefore, a prince should be sure to have at command, because it commands all other things. As he finds when he is in want of it, and is thereby tempted to squeeze his people unjustly, or to set all things to sale; which is another way of expounding that phrase, "Money answersall things.' I cannot omit here to note, that it would not be absurd, if this verse should be connected with ver. 17. to signify the happiness of a nation, whose prince takes care that his people. want not provision, (bread and wine in the language of the Hebrews, signifying all that is necessary for human life); but especially that the money of the nation, whereby all things are purchased, be not exported.

[] Ver. 20.] But whatsoever negligence, or profuseness, and waste, there be, it should not provoke : any wise and good man to speak contemptuously of his sovereign, or of his ministers, if he consider merely how unsafe it is, to make such reflections on him. For there are no ears so faithful, no place so secret, as that they may be trusted with such words; "the ears of kings," according to the old saying, "being as long as their arms." That is, they can as easily discover crimes, as punish them; they have spies on purpose every where, or men, to ingratiate themselves, will turn accusers; or loyal persons may, some way or other, come by the knowledge of it, and think themselves bound to let their sovereign know who are his enemies.

Thus most interpreters, and the most learned, understand this verse; and therefore I have followed no other interpretation in my paraphrase. For thus that admirable person, S. Bochartus, glosses upon these words, (Epist. qua Respond. ad 3. quest. P. 37.) The true mind of Solomon is, that kings do not want their poffes xa nogunais, emissaries and curious observers, by whom they learn what is most secret. Which was the reason that Midas was represented by the poets with asses ears, because he had those that listened and hearkened in all parts of his kingdom; and brought him news of every thing that was but whispered by his subjects.

And thus St Hierom, the simple sense, That we take care we be not overcome by anger and fury, to speak evil of our prince, or detract from him; for he may some way or other hear it, contrary to our expectation, and make us suffer for our ungoverned tongue. That is the meaning, saith he, of the last part of the verse, which is an hyperbolical expression, like that in common speech, when we say, "The walls, that are conscious to what you speak, will discover it." Nay, this very proverbial hyperbole is used, in good authors, for a thing

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very secret, "Unless some bird saw it." So Aristophanes, in his comedy which hath its name from birds:

Οὐδεὶς ἔἶδεν τὸν θησαυρὸν τὸν ἐμὸν, πλην εἴ τις ἂν ὄρνις.

"None ever set eye upon my treasure, unless perhaps some bird."

And Suidas cites this verse out of the same poet, (which more illustrates the sense I have given of this phrase in the paraphrase):

Οὐδεὶς με θεωρεί πλην ὁ περιπλάμενος ὄργος.

"None sees me, unless the bird that passeth by." But I am not satisfied whether Solomon had not respect to something else, and intimated that some prophet might make the discovery; as Elisha did. of many things spoken in the king's own bedchamber, 2 Kings, vi. 9. The Chaldee paraphrase, by "that which hath wings," understands the heavenly ministers and so many of the Hebrews; about which, though they talk many fabulous things, yet the meaning may be, The angels shall, one way or other, bring it to light, and give occasion to the discovery. For, as a great man of our own observes, (Bish. Taylor, l. iii. Duct. Dub. ch. iii. rule 3. n. 3.), " the government of the other world reaches strangely even unto us; and we speak not a word in vain, but by the divine provi, dence it is disposed to purposes that we understand

not.

And therefore it is not safe to speak evil of nagistrates in our private houses, lest the angel that attends us order it so, that it pass into publication. But as for the king, (who is above the rich or mighty), call him not accursed in thy heart; which being a thing that can only be perceived by God, who is the searcher of the heart, it shews that as angels take care of the rich, the wise, the mighty, and noble, so kings are the peculiar care of God," &c.

And indeed, as the same Bochartus adds, it appears from hence that Solomon doth not deter us from this sin, by the mere fear of dangers, for he lays a restraint not only on our words, but on our thoughts, which are known only unto God. And if we may not in thought detract from him, how much less speak a reproachful word of him, or move rebellion against him.

I shall only add two things more, and conclude this chapter with a notable discourse of Martin Luther; First, That some of the Hebrews, who take the angels to be here meant, thereby understand the devil; as our Saviour, by the "fowls of the heaven," understandsomes, the evil one, Matth. xiii. 4.; but especially night-birds, they say, (who may seem here to be meant, where he speaks of the bed-chamber), denote the devil and his angels. Whence that proverb among the Arabians, "Speak where there is no night-bird;" that is, where no creature hears.

Secondly, The last words of the verse are capable of this sense, (if we distinguish between bird of

the air," and "that which hath wings;" taking the one for angels, and the other for men, who minister to kings as angels do to God), That the angels will report our blasphemy in heaven, and some or other will be found to reveal it, and carry the news of it to the king upon the earth. Gregory Neocæsariensis suggests the former part of this; who thus expounds the words, "Swift and winged messengers carry all to the only rich and great King, discharging both a spiritual and rational ministry."

It will not be unuseful, much less unseasonable, in such an unruly age as this, to let the reader understand how deeply the first reformers of religion laid this precept to heart, by transcribing some of Luther's admonitions, in his annotations on this

verse.

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"The worse and the more malignant (saith he) the world is, the more studions and laborious Solomon teaches us to be in the doing our duty: Particularly, in honouring magistracy, because it is a divine ordinance, and the better part of the world; by which God manages all things under the sun. But the ungodly begin their wickedness, chiefly in the contempt of magistrates, when they hear how God blames and reproves them in the holy scriptures. But it belongs to the divine office to find fault with magistrates, and to rebuke them; and therefore, though thou hearest it, yet do not imitate it; for thou art not God, nor the ordainer, no, nor the reformer and restorer of the divine ordinance. But as God reproves them, so thee also, in the holy scriptures, that thou mayest do thy duty, and not meddle with what belongs to them. Whereas thou, forgetting the beam in thy own eye, beginnest to spy the mote in another man's; correcting thy superiors, by whom thou rather art to be corrected; and if thou shouldst sustain their office, wouldst offend more than they do, and not do so much good as is performed by them. The meaning, therefore, of Solomon is this; I have spoken much of princes, how they undo the world; but do thou reverence them notwithstanding that, for they are not an human ordinance, but a divine. St Peter indeed calls the king an human creature, because he is assumed from among men, but his authority is divine; and though princes be bad, they are to be honoured because of this ordinance of God. Why, then, wilt thou speak evil of those who are vexed with so many and such great cares and labours for thy peace, if they be good? and if they be bad and foolish, their own impiety is - mischief enough to them, and brings them into sufficient danger. Bear with them, then, and compassionate them, rather than rail upon them, and revile them," &c.

Yes, will some answer, but we may say what we - please of their ministers. Not so, saith the wise man in this place; "curse not the rich," i. e. men in great authority under the king. For, (as the same Luther discourses upon the 1st verse of this

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THE ARGUMENT.-As obedience to governors, and patience under ill government, are the means (he shows in the foregoing chapters) to preserve peace and quietness, which are the blessings of human life; so in peaceable, quiet, and easy times, nothing contributes more to our happy living, than the constant exercise of charity in works of mercy, which make us beloved of God and man. Upon which, therefore, the wise man here insists largely, in the six first verses of this chapter; and then presses men to it by the consideration, that there is no pleasure like this while they live, and that as they cannot keep what they have long, but death will rob them of all, so they must give an account of what they have enjoyed, and therefore had best make such an use of it as will stand them in stead at that time. This I take to be the sum of this chap

ter.

Ver. I.

CAST thy bread upon the waters; for thou shalt find it after many days.] Now, having shown how thou oughtest to behave thyself towards those above thee, look down a little upon those below thee, and believe that nothing is more profit able, (though the world think otherwise), as well as obliging, than to be kind and charitable unto all men, but especially to the poor miserable people, though they be not so good perhaps as they ought to be, but will ungratefully forget all thy benefits, and never think of them more, or at least, are never likely to make thee any return, no more than if thou didst sow thy seed on the sand or in the sea; let not that discourage thee, for when thou thinkest not of it, God will requite thee either in this world or in the next; nay, there may come a time, when some of those who have been relieved by thee, may do thee service. See Annot. [a]

Ver. 2. Give a portion to seven, and also to eight for thou knowest not what evil shall be upon the earth.] Give, therefore, unto others some part of the good things which God hath given thee, and give very liberally, and be not weary neither of well-doing; but though there be a great many suitors that solicit thy charity, extend thy bounty to them rather above than beneath thy ability; for thou knowest not how calamitous the times may shortly be, and then the good thou hast done will stand thee in greater stead than all the goods thou enjoyest; which perhaps may be taken from thee, and leave thee nothing to do

good withal, but make thee an object of other men's charity, which no person hath greater reason to expect than he who, when he had wherewithal, hath been kind to others in that condition. See Annot. [b]

Ver. 3. If the clouds be full of rain, they empty themselves upon the earth; and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.] Look up to the heavens, and imitate the clouds, which are not filled with moisture for themselves, but pour it down freely and plentifully upon the thirsty earth, even upon the barren as well as upon the fertile soil, without any difference : and look upon the earth, and learn from the trees to be fruitful in good works while thou art alive; for when thou art dead, none can raise thee up again to exercise that charity which now thou neglectest, no more than a tree can be made to bear when it is cut down, but which way soever it falls, whether to a cold or to a warmer quarter, there it remains for ever, without so much as leaves. See Annot. [c]

Ver. 4. He that observeth the wind, shall not sow: and he that regardeth the clouds, shall not reap.] And do not put off thy charity until another time, under a pretence that now the times are hard, or thou shalt be better able hereafter, or mayest find fitter objects for it, and do more good with it; for as he that will not sow till the wind blow from a favourable quarter, may let the seed-time pass over, and he that will not reap because he is afraid of every cloud that threatens rain, may lose his harvest; so they that

will do no good till the times be just as they would have them, or till they find objects against whom there lies no exception, will never want reasons to excuse their duty, and defer it till they have no opportunity for it. See Annot. [d]

Ver. 5. As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of ber that is with child: even so thou knowest not the works of God, who maketh all.] Trust God for all such things as those, and do not rely upon thine own understanding, which comprehends very little of what is before thee for instance, whence the wind comes; what makes it blow and cease; how the soul comes into the body, and departs out of it; how the body itself is formed in the womb; by what power, and how it goes to work, hardening some part of the matter into bones, and softening others into flesh, &c. And therefore much less art thou able to comprehend the providence of God, who disposeth all things, and know, for instance, whether it will be a dear year or a cheap; whether thou or thy heirs shall live or die, lose or keep an estate; particularly what strange ways God hath to blast or to bless thy designs, making thy estate dwindle by saving, and grow wonderfully by giving away bountifully; which seems to diminish, but, by means as secret as the growth of a child in the womb, increases and enlarges it. See Annot. [e]

Ver. 6. In the morning sow thy seed, and in the evening with-hold not thy band: for thou knowest not

whether shall prosper, either this or that, or whether they shall be both alike good.] Let nothing, therefore, discourage thee from taking all opportunities to give thy alms incessantly, early and late; when thou art young, and when thou art old; when things smile upon thee, and thou art in a declining condition; for thou knowest not which will hit to do the most good unto others, and to bring the greatest blessing back upon thyself, or whether all may prove alike beneficial unto both. See Annot. [f]

Ver. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun.] ¶ Let not love of thy own pleasure make thee regardless what becomes of other men; for though it is true, life is full of delight when we are in a prosperons estate, and we are entertained with a great variety of pleasure, when we look about us, and behold all the good things the sun shows the bounty of heaven hath provided for us; yet, believe it, there is no satisfac tion comparable to that of having done abundance of good with that which he bestows upon us. See Annot. [g]

Ver. 8. But if a man live many years, and rejoice in them all; yet let him remember the days of darkness, for they shall be many. All that cometh is vanity.] If

God, therefore, should bless a man with a healthful body and a very long life, I do not forbid him to take the comfort of it, but advise him rather, (as I have often done), with a mind free from solicitude and carefulness, to enjoy all the innocent pleasures it can afford him; only let them be tempered with these two reflections: First, That as the fairest sun that ever shone will set, and the night follow it, so the most merry life will have an end, and then we must lie down in our graves longer than we have lived, without the least glimpse of these joys. Secondly, That while we live, nothing which we expect hereafter can giveus more contentment than what we enjoy at present; and will slide away also as fast, and leave us altogether unsatisfied, unless we have done some good with it. See Annot. [h]

Ver. 9. Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes but know thou, that for all these things God will bring thee into judgement.] ¶ And there is one thing, above all other, which if the most childish youth would consider, and always carry in mind, I might give him full liberty to be as jocund and merry as his frolic age inclines him; to banish melancholy thoughts, and, while he hath the briskest taste of them, to invent all manner of pleasures for his entertainment, denying himself nothing that he desires, and gratifying all his senses: It is this, that he must give a strict account of all his actions unto God; who will deal well with him, if he hath kept himself within his bounds, and enjoyed only lawful pleasures, with thankful acknowledgements unto him; but will punish him for all his extravagancies and forgetfulness of him, with torments infinitely greater than all his sinful delights.

And this, be it known to thee, whosoever thou art that readest this, is a certain truth. See Annot. [i]

Ver. 10. Therefore remove sorrow from thine heart, and put away evil from thy flesh; for childhood and youth are vanity.] And therefore, by the thoughts of this, I advise thee also to suppress and banish that fierceness, rage, sadness, fretting, and vexation, with all such like perturbations of mind, unto which, in the heat of thy blood, thou art subject when any thing crosses thee, (suppose when thou art only reproved for thy faults); and let no filthy desires, which then are strong, and would plunge thee in all wicked. ness, stay with thee: For if such care as this be not taken to lay restraints upon him, there is nothing more senselessly foolish, rash, inconstant, and froward, to ruin itself, than man in his childish youth; when he is in the dawning, as we call it, of his days, and comes first acquainted with the pleasures of this world. See Annot. [k]

ANNOTATIONS.

[a] Ver. 1.] Charity being the subject of his dis. course in the first six verses of this chapter, (as was observed in the argument), he begins with the proper object of it; those who, as our Saviour speaks, Luke, xiv. 14. are not likely to recompense us again. Thus this first verse, (about which. there are various conceits), I think, may be most naturally expounded. And it is a very ancient exposition, as appears from the words of Gregory Thaumaturgus, which are these in English: "It is just to communicate unto others, &c.; for, though for the present it may seem to be lost, (and thrown away, as we speak), like the bread that is cast upon the water; yet, in process of time, thy love to mankind will appear not to be unprofitable and without fruit." And after the same manner, Greg. Nazianzen, in after-times, (orat. xix. page 298.), speaking of the liberality of his father to the poor, saith, He proceeded upon this maxim, that it is mach better, for the sake of those who may be worthy, to give to those who are unworthy, than for fear of bestowing our charity upon the unworthy, let worthy people want it. To which that seems (saith he) to belong, which we read in Solomon, "Cast thy bread upon the waters :" "Which is not thrown away and quite lost, in the account of him that justly estimates things, but is sent thither where all that we do is laid up, and shall in due season meet us again, though we think not of it.”

And to strengthen this, it is observed by some, that waters in scripture signify great affliction and misery, Psal. xviii. 17. lxvi. 12. And therefore the sense of the proverb is not of sowing in a fertile ground by the rivers, or in a soil well watered, from whence men naturally expect a fruitful crop, (as some expound it), but of sowing (i. e. giving alms) there, from whence we expect no fruit, no more than if

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