wicked of all which he gives examples But none hath opened this Parable comparably to the Lord Bacon in the place before mentioned Parab 13. where he takes it for an easie credulous temper in a Prince to believe Detractours and Sycophants without examination From whence proceeds such a pestilential breath as infects and corrupts all his Servants For some of them feel out the fears and jealousies of the Prince and increase them by fictitious tales Others awake and stir up the furies of envy especially against those that are best deserving in the State Others seek to wash away their own guilt and the stain of a foul conscience by defaming better men Others promote the suits of their friends and their preferments by traducing and debasing the merit of their competitours Others compose fabulous representations of their enemies as if they were upon a stage and innumerable such like And these are the arts of such of the Prince's Servants as are of a more wicked disposition As for those who are by nature better inclined and by education more civilized when they perceive their innocence to be no safe sanctuary their Prince not knowing how to distinguish between truth and falshood they put off the probity of their manners and accommodate themselves also to the air of the Court and are carried about therewith in a servile manner For as Tacitus saith of Claudius there is no safety with that Prince into whose mind all things are conveyed as it were by infusion and direction from others And Comines saith very well It is better to be servant to a Prince whose suspicions have no end than to one whose credulity hath no measure After this there follows in the next verse but one another Admonition to Princes v. 14. And then a double Admonition to private Parents to take care of the good education of their Children as the best way to make a Kingdom happy and to prevent the increase of wickedness About which he interposes an Observation between these two in the explanation of all which verses I have had some respect to the LXX without any injury to our Translation k And so I have done in the next v. 18. where by vision or rather prophecy they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expounder of the Laws of God to the people which was the office of the Prophets who had a great stroke also in the Government as Melancthon observes and by their counsels when they were followed made the Kingdom flourishing As Elisha for about 70 years governed the counsels of their Kings in the greatest calamities particularly in the siege of Samaria After whose death the Kingdom indured not much above an 100. years agitated by perpetual seditions Thus Esaiah by his counsels moderated the calamities of Judah for several years after which followed the ruin of the Nation in which notwithstanding by the counsels of Jeremiah a good part of the people were saved From such examples saith he we may gather that when prophecy ceased the people were scattered so he translates the word Para because for want of wholesome Counsellours there follows in Empires strifes of ambition and seditions which all tend to utter ruin yet the second part of this sentence saith he admonishes us that a remnant should be safe in their dispersions viz. such as kept the Divine Doctrine For want of which God takes away mens instructers when they are not obedient to wholsome precepts So the LXX translate this verse minding the sense rather than the words there is no expounder of the Law to a wicked lawless Nation c. God strips them even of their teachers as some translate the word Para perish which hath various significations most of which I have expressed in the Paraphrase because they all agree well enough to this place l There is an exposition of the next words v. 19. which would be very natural if the Wise man spoke onely of the commands of Masters to their Servants which they pretend sometime not to hear that they may not doe as they are bidden But he speaks of their not amending the faults of which they have been already told which is not the quality of all servants and therefore I have said a slave Or else we must interpret it as the LXX do of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stubborn obstinate servant whose heart is hardned against all words that can be spoken to him good or bad m But I must make no more glosses for fear of prolonging this Preface too much beyond its just bounds And therefore I shall conclude it with the Lord Bacon's observation upon v. 21. where the LXX have expressed but a little part of the sense that both Princes and private Masters should keep a mean in the dispensation of their grace and favour towards servants which mean is threefold First that Servants be promoted by steps or degrees not by leaps Secondly that they be now and then accustomed to repulses Thirdly which Machiavel well advises that they have ever in their sight before them something whereunto they may further aspire For unless these courses be taken in raising of Servants Princes shall instead of thankfull acknowledgments and dutifull observance be repaid with nothing but disdain and contumacy For from sudden promotion arises insolence from constant attainment of their desire proceeds impatience of being denied and there being nothing remaining that they can further wish alacrity and industry will cease 1. HE that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy 1. HE that having received frequent reproofs from good men and perhaps corrections from God will not yield in the least but absolutely refuseth to be guided by them and submit unto them is in danger to fall and that on a sudden into utter and irrepairable ruin See Arg. a 2. When the righteous are in authority the people rejoyce but when the wicked beareth rule the people mourn 2. When just and mercifull Governours make vertuous men grow numerous XXVIII 28. a Kingdom is happy but when an ungodly man rules the wicked get into places of trust and make the people miserably groan under their oppressions See Arg. b 3. Whoso loveth wisedom rejoyceth his father but he that keepeth company with harlots spendeth his substance 3. A young man whose love of wisedom and vertue preserves his body as pure as his mind and his estate as intire as both gives the greatest joy to his Father As on the contrary nothing can be a greater grief to him than to see his Son so sottish as to maintain a company of harlots whose covetousness being as unsatiable as their lust devoureth all that he hath See Arg. c 4. The king by judgment stablisheth the land but he that receiveth gifts overthroweth it 4. A King that administers Justice exactly to all his Subjects restores his Kingdom to a good estate though it hath been before in great disorder But he who having no respect to equity
pleasure but present themselves continually to mens thoughts wheresoever they go being as plain as the high-way and remaining unmovable and fixed notwithstanding all the attempts that have been made to subvert them 3. She crieth at the gates at the entry of the city at the coming in at the doors 3. Let their business be what it will whether in the Courts of Judgment or among those that traffick in the City or in their own private habitation still they know what their duty is which their own Conscience as well as God's Ministers rings so continually in their ears that they cannot avoid such informations 4. Vnto you O men I call and my voice is to the sons of man 4. Which they hear as plainly and distinctly as if Wisedom it self should call to them from above saying hearken O men of whatsoever rank and condition you be whether high or low rich or poor for my instructions are common to you all 5. O ye simple understand wisedom and ye fools be ye of an understanding heart 5. Your fault is that you are inconsiderate and easily cheated VII 21 22. or which is worse stupidly bent to follow your sensual appetite as if you had no better inclinations But if you will attend I will make you more circumspect and wary and dispose you to be led by prudent counsels 6. Hear for I will speak of excellent things and the opening of my lips shall be right things 6. Do not turn away your ears but lissen to my words for I will teach you things most worthy of your notice and choice which will conduct you safely in all the passages of your life and lay before you such a plain direct and easie path that if you walk in it you shall not miss of being happy 7. For my mouth shall speak truth and wickedness is an abomination to my lips 7. For I will utter nothing rashly or contrary to the truth all falshood deceit and whatsoever may doe hurt being so detestable to me and so far from my thoughts that the correction of such wickedness is the aim of my discourse 8. All the words of my mouth are in righteousness there is nothing froward or perverse in them 8. Every word of which is exactly conformable to the rule of Righteousness There is nothing I injoin or forbid merely to hamper and perplex you or to abridge you of your just liberty much less to misguide and pervert you in the pursuit of what is good for you 9. They are all plain to him that understandeth and right to them that find knowledge 9. But whatsoever they may seem to inconsiderate and prejudiced minds they will all manifestly appear equal and just unto him that uses his reason and approve themselves as I said exactly conformable to the strictest rules of Righteousness unto well-disposed minds who will be at the pains to know the difference between right and wrong or between that which is good and that which is evil for them 10. Receive my instruction and not silver and knowledge rather than choice gold 10. They will not think me unreasonable when I commend the very rebukes which I give them though administred by some sharp affliction III. 14. and set such a high price upon them as to advise every one to accept them rather than silver and to value the knowledge of God and of themselves and of all things else which these corrections teach them above the choicest gold 11. For wisedom is better than rubies and all the things that may be desired are not to be compared to it 11. For true Wisedom is such an inestimable Jewel that the most precious Pearls are trash to it nor can our boundless fancies present any thing to our wishes that is worthy to come in competition with it 12. I wisedom dwell with prudence and find out knowledge of witty inventions 12. For what is there comparable to a prudent Mind which is not crafty to deceive but so cautious as not to be deceived And this I may boast is solely in my power to endow men withall who ever give the safest nay infallible Advice and direct men to discreeter Resolutions in the most difficult cases than the subtilest head in the world that consults not with me can invent for his Clients 13. The fear of the LORD is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate 13. And my Rules are as short as they are sure For I teach men in the first place religiously to worship and stand in awe of the Divine Majesty which is but a vain pretence I further instruct them if it do not make them abominate all manner of evil though but in design more particularly I hate that vain opinion men have of their own abilities to compass their designs which makes them forget God and despise the wholesome advice of honest men as I likewise do the use of all unlawfull means though the end be good especially lying calumny detraction breach of faith which every one must renounce who will have my Friendship 14. Counsel is mine and sound wisedom I am understanding I have strength 14. Who am the ablest Counsellour in all deliberations and give men the most certain solid and never failing advice for the effecting their desires or being contented with disappointments For I comprehend whatsoever is fit to be done or omitted in all undertakings and inspire men also with courage to persist in good resolutions which are neither rashly taken nor wrongfully pursued 15. By me kings reign and Princes decree justice 15. Kings themselves fit not fast on their Thrones though placed there by God himself unless they be ruled by me the wisest Senatours cannot support themselves and them but by perswading them to enact and execute just and mercifull Laws for the government of their people 16. By me princes rule and nobles even all the judges of the earth 16. In vain do their great Captains or other Ministers endeavour to defend them but under the conduct and protection of my vertuous discipline Nobles and all the Judges of the land lose their Authority if they do not faithfully observe the Rules that I prescribe them 17. I love them that love me and those that seek me early shall find me 17. Which are no less amiable than they are easily known there needing no more to come acquainted with me but onely to love me For they that love me are beloved of me and as they will not fail to seek what they love so they shall certainly find what they studiously seek 18. Riches and honour are with me yea durable riches and righteousness 18. And together with me they shall find such riches and honour as shall add to the greatness and splendour and stability of their Kingdoms and dignities For not merely riches and honour are in my donation but durable possessions which will last the longer because they are not gotten either by oppression or by niggardice for
Son well married she concludes with the description of such a wife as she would have him seek which takes up the rest of the Chapter from v. 10. to the end And it is in the form of a Poem as S. Hierom takes it consisting of a sort of Iambick verses each of which begins with a new Letter of the Alphabet in order the tenth with Aleph the eleventh with Beth and so to the bottom Which was an elegant sort of composure among the Ancients and a great help to memory also as we see in several Psalms and other parts of Scripture Now whether she composed these verses her self or got her sense expressed by some eminent Poet cannot be known nor is it material But I do not think fit to follow the conjecture of Huetius in his late Demonstr Evang. who imagins the words of Lemuel's Mother to end with the ninth verse and here to begin a distinct composition of some other person suppose Solomon For though this following Poem be disjoyned from the foregoing words in the LXX and differs herein from the rest that in the beginning of every verse the order of the Hebrew Alphabet is observed yet there being no words in the head of it as there is Chap. XXX and the beginning of this Chapter to denote it to belong to another Authour I take it to be of the same piece with the first nine verses That is to be a Copy of Verses delivered to Lemuel by his Mother in commendation of an excellent woman which perhaps she did not make her self though there be no proof of that and both Deborah and Hannah we find were Poets but notwithstanding being recommended to him by her would she thought have the same authority with him as if she had been the Authour And it is very observable that the general character of such a woman as she would have him marry is escheth chajil a vertuous woman we translate it Which word chajil signifies both strength or rather valour and courage and riches and vertue And in the description of fitting persons for the Magistracy Jethro in general saith they should be anschee chajil XVIII Exod. 21. which we translate able men and then follows more particularly wherein their ability should consist such as fear God men of truth hating covetousness I take therefore escheth chajil to include in it a great fear of God mentioned afterward v. 30. which is so powerfull as to endue one with the courage to doe well when piety is contemned nay laught at and abused and have not therefore omitted this among other words to express the force of this phrase h And then follow after this abundance of other good qualities which are included in this such as chastity and such a care of her husbands estate that be might have a perfect confidence in her management love to him without moroseness diligence in all houshold affairs frugality gentleness in the government of her family a prudent care in the education of her children and in setting all the family to some employment or other and increasing also her husbands estate and yet giving liberally to the poor affability and courtesie to all c. which excellent indowments if her Son found in a wife she knew it would be a certain means to preserve him from following other women v. 3. when he took perfect delight in her company and from drunkenness also v. 4. which few fall into who intirely love their wives and study to please them in all things for they generally abhor this loathsome vice In order to this she would have him marry such an one as he could perfectly confide in and never in the least suspect of any levity or unfaithfulness or carelesness when he was abroad v. 11. and would never be cross to him but always loving and kind and pleasing when he was at home v. 12. i An excellent houswife also prone to take any pains her self that she might give a good example to others particularly in the Linen and Woollen Manufacture in which the greatest women it appears by ancient Authours constantly employed themselves heretofore with such diligence as is highly praised in their Books v. 13. where to express her propension to this work he ascribes a willingness and forwardness to her hands just as XXI Prov. 25. he makes the hands of the sluggard to be averse to labour k Which turns to a great account she shews both in foreign commodities v. 14. and in the purchase of land v. 16. which the good houswife her self views and walks about with great expedition v. 17. tucking up her garments as we speak that she may be fit for motion every where and not minding fine clothes more than her business nor for fear of spoiling them neglecting that but preferring strength in her arms acquired by labour before the ornaments wherewith they are wont to be adorned l The profit of which she finds is so great that it makes her love labour better than sleep and when there is haste of work to continue it all night so v. 18. may be expounded After which follows v. 19. another instance of her humble greatness Then her charity to the poor v. 20. her care of her own family v. 21. where the last word having different senses I have expressed them all in the Paraphrase m And then is wisely mentioned v. 22. her magnificence in the hanging of her house and of her bed and in her own apparel which was the more allowable when the poor were not neglected and the decking her self and house did not make her forget their necessities The particular words there I have not room to explain Nor those which follow v. 24. after she had mentioned the honour her husband would get by such a wife v. 23. for I think it is needfull rather to give a brief account of v. 25. n Which seems not unfitly translated by Castalio to this sense that she being thus amply provided and fortified as it were against all accidents need not fear any want in future times But considering what follows v. 26 27. I have chosen onely to touch on that sense and to take strength and honour for the excellent qualities belonging to her which I have called her principal ornaments because the Hebrews are wont to express that which adorns any person and is most proper to them by the name of clothing as CXXXII Psal 9. thy Priests shall be clothed with righteousness o The rest I must wholly omit and onely observe that the fear of the LORD in the conclusion v. 30. is the foundation of all these vertues which will either not be found where there is no devout sense of God or not be constant and equal but vary as several passions govern and rule their spirits especially when it is in such a high degree that a woman values her self for the fear of the Lord more than any thing else So the LXX translate it A prudent woman is commended but she