sort whereby to try the goodness or badness of mens minds Some of which are so incorrigible he shews in the next verse that the sorest afflictions will not amend them i And then in conclusion he presses every one to diligence about his own business and especially commends the pastoral care which men should have about their flocks and their herds which are the best sort of possessions he shews in several regards First because most durable for they are always increasing of themselves v. 24. secondly because easily preserved without much labour or fraudulent arts God himself providing liberally for them v. 25. thirdly because most profitable yielding all things necessary for food and rayment v. 26 27. k Where he mentions particularly in the last verse the milk of the goats and of no other creature because they had abundance of them and their milk was in daily use both for meat and for medicine And for medicine the Ancients preferred it before all other as most moderate and temperate So Galen and Paulus Aegineta the last of which writes thus Woman's milk is the most temperate of all other next to that goats and next to that asses then sheep and lastly cows milk From whence it was Bochartus conjectures who hath heaped up a great deal on this Subject L. II. de Sacris Animal Cap. ult Part. I. that Jupiter a King in Crete about Abraham's time and look't upon afterwards as the greatest God is said to have been nourished by a goat that is by the best of nourishments 1. BOast not thy self of to morrow for thou knowest not what a day may bring forth 1. BE not so confident of thy present power riches or any thing else as to grow presumptuous and brag what thou wilt doe or enjoy hereafter for thou canst not be secure of this very day wherein thou makest such large promises to thy self of the future which may produce something for any thing thou knowest that shall spoil all thy designs and frustrate all thy expectations which thou hast for to morrow See Arg. a 2. Let another man praise thee and not thine own mouth a stranger and not thine own lips 2. Be not so blinded with self-love as to praise thy self which is both indecent and imprudent for others will onely the more undervalue thee but take care to doe praise-worthy things which will force commendations even from strangers and foreigners who cannot be thought too partial to thee for this will make thee truly honourable 3. A stone is heavy and the sand weighty but a fools wrath is heavier than them both 3. We feel there is heaviness in a stone and that a bag of sand is a weighty load but neither of them is so intolerable as the effects of a fool's wrath which cannot be shaken off so soon as they may be for he cannot easily be appeased by us nor can he moderate himself till his anger hath carried him to the most barbarous cruelty See Arg. b 4. Wrath is cruel and anger is outragious but who is able to stand before envy 4. And yet envy is still worse than this for though in a fury a man hath no pity but is transported by his violent passion beyond all bounds like an inundation of waters yet his wrath appearing openly it may be avoided and in time it is composed and allayed nay perhaps he repents of it but envy or a desire of revenge is a lurking evil which increases daily without remorse and is more exasperated by time till it find some means or other to doe the mischief it desires 5. Open rebuke is better than secret love 5. He that takes an ingenuous liberty to tell others plainly of their faults and rebuke them freely when need requires to their very face is a better Friend and more valuable though perhaps he please them less than he that hath more of the passion of love in his heart but makes it not known by such good effects See Arg. c 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull 6. Just reproofs though never so smart and severe from one that loves us ought to be thankfully accepted because they proceed from his care of us and fidelity to us but the most tender expressions of kindness from an enemy ought to be suspected to be false and treacherous especially when he heaps them upon us in great abundance and with such earnestness and seeming passion that we had need to pray him to forbear and pray God to preserve us from being too credulous See Arg. d 7. The full soul loatheth an hony-comb but to the hungry soul every bitter thing is sweet 7. As hunger makes men relish the most distastefull food when full stomachs loath the most delightfull so poverty hath this advantage of plenty that it disposes men to be thankfull for the smallest blessings though mixt with care and trouble when the richer sort if they be not very carefull are apt to be unsatisfied with nay to nauseate their most delicious enjoyments upon which they have a long time surfeited 8. As a bird that wandreth from her nest so is a man that wandreth from his place 8. Men seldom change for the better but as a bird that forsakes its nest exposes it self to danger and cannot easily settle again so he whose levity or discontent makes him rashly leave his country or trade or office wherein he was well placed too often undoes himself but rarely mends his condition See Arg. d 9. Ointment and perfume rejoyce the heart so doth the sweetness of a mans friend by hearty counsel 9. As Balsom and fragrant perfumes marvellously refresh and comfort the natural spirits when they droop and are tired so doth the very presence of a true-hearted Friend and much more his faithfull counsel rejoyce a man's soul especially when he is at such a loss that he knows not how to advise himself 10. Thine own friend and thy fathers friend forsake not neither go into thy brothers house in the day of thy calamity for better is a neighbour that is near than a brother far off 10. Forsake not therefore a Friend whom thou or thy Father before thee hath tried and found sincere but betake thy self to him when thou art in distress rather than to thy natural Brother or Kinsman if he be not also thy Friend and above all other chuse a Friend near thee if it be possible for as a man that is closely joyned unto us in near affection is better than one of our nearest kindred whose heart is not knit to us so a good neighbour near at hand is better than either Friend or Brother who is so far off that we may perish before he come to our assistance 11. My son be wise and make my heart glad that I may answer him that reproacheh me 11. My dear child if thou hast any love for him that was the instrument of giving thee a being let such precepts as these
and make peace is an incomparable blessing to the place where he lives and makes it a paradise But he that abuses his tongue to poison men with ill principles to lie to calumniate to make bates doth most miserably disturb mankind and like a biting wind blasts all the comforts of their life 5. A fool despiseth his fathers instruction but he that regardeth reproof is prudent 5. He that regards not or rejects the instruction of his Father or Tutour or other Superiour whose love is equal to his authority will always be a fool But he that is willing to receive even rebukes from whomsoever they come and carefully observe them hath already attained a great degree of wisedom and prudently consults his own welfare and happiness 6. In the house of the righteous is much treasure but in the revenues of the wicked is trouble 6. A truly just and mercifull man is very rich whether he hath little or much because he is well contented and what he hath is likely to continue in his family But there is much disquiet and trouble in the greatest revenues of the wicked which can neither stay long with him nor give him satisfaction while he enjoys them 7. The lips of the wise disperse knowledge but the heart of the foolish doth not so 7. Wise and good men are neither envious nor sparing of their pains to disperse their knowledge which they freely communicate and diligently propagate unto others but evil men are such fools that either they have nothing to impart or no heart to doe any good with what they have 8. The sacrifice of the wicked is an abomination to the LORD but the prayer of the upright is his delight 8. It is impious to think to please God with mere gifts and sacrifices which when they are presented from wicked men who have no thought of amending their lives are abominable to the Divine Majesty but the very prayers of upright men though they are not able to bring Him any costly offerings are exceeding acceptable and prevail for great blessings from Him See Arg. b 9. The way of the wicked is an abomination unto the LORD but he loveth him that followeth after righteousness 9. For the whole way of a wicked man his designs contrivances and course of life are all odious and abominable to the Lord which make even his sacrifices no better but He loves him whose thoughts affections and indeavours are earnestly bent to an unwearied pursuit of piety and vertue 10. Correction is grievous to him that forsaketh the way and he that hateth reproof shall die 10. Sharp and grievous punishments shall be inflicted on him that forsakes the vertuous path in which he began to tread for he is not easily reclaimed because it is unpleasing to him to hear of his faults and in time he hates reproof and then must certainly perish 11. Hell and destruction are before the LORD how much more then the hearts of the children of men 11. The Lord is perfectly acquainted with things most hidden and secret to us with the grave the infernal places and things perished and quite consumed how much more therefore with the souls of all men living upon earth if they have but so much as an intention or inclination to depart from Him 12. A scorner loveth not one that reproveth him neither will he go unto the wise 12. A prophane man who makes a mock of God and of Religion loves not to argue with himself about such matters and hates those that reprove him which makes him avoid the acquaintance and society of wise and vertuous men for fear he should meet with their reprehension 13. A merry heart maketh a cheerfull countenance but by sorrow of the heart the spirit is broken 13. When the mind of a man is inwardly satisfied and full of joy it doth good to his body too as appears in his cheerfull countenance But when grief and sorrow seises on the heart it dejects infeebles and breaks the most couragious spirit 14. The heart of him that hath understanding seeketh knowledge but the mouth of fools feedeth on foolishness 14. An intelligent man who is heartily in love with wisedom greedily seeks for solid knowledge but men void of understanding gape after and relish nothing but frivolous vain and unprofitable things which are like meat and drink unto them 15. All the days of the afflicted are evil but he that is of a merry heart hath a continual feast 15. All the days of a poor man are full of anxiety and trouble especially if when any affliction befalls him he be discontented with his condition and cannot bear with disappointments but a good heart and cheerfull spirit is a cure for this especially a mind conscious to it self of designing well whatsoever the success prove is a perpetual comfort and a higher satisfaction than the most delicious banquet of the rich and prosperous See Arg. c 16. Better is little with the fear of the LORD than great treasure and trouble therewith 16. A small estate with a fear of offending the Divine Majesty by discontent or any other sin is much better than vast Treasures with disquiet and confusion of thoughts which without a religious sense of God are wont to attend upon abundance of wealth 17. Better is a dinner of herbs where love is than a stalled ox and hatred therewith 17. The meanest fare with the love of him that invites and with agreement among the guests is much better than the most sumptuous entertainment of him that hates us or among those that quarrel and contend even then when all differences should be forgotten See Arg. e 18. A wrathfull man stirreth up strife but he that is slow to anger appeaseth strife 18. A man prone to wrath will easily disturb the most peaceable company being apt to quarrel for very trifles but a meek and patient person is so far from raising strife that he will indeavour to compose it when he finds it is begun by others 19. The way of the slothfull man is as an hedge of thorns but the way of the righteous is made plain 19. A slothfull man when he hath any thing to doe feigns to himself most grievous difficulties which he fancies or pretends are impossible to be overcome but those very things seem easie to the industry of honest hearted men who go on smoothly in their business and conquer all impediments See Arg. d 20. Awise son maketh a glad father but a foolish man despiseth his mother 20. A pious Son as hath been said before X. 1. and cannot be repeated too often is a great joy to his Parents especially to his Father who hopes he will support his Name and Family but a wicked man is as great a grief unto them especially to his Mother whose indulgence perhaps makes him more irreverend towards her when he bears no regard to her nay despises her commands and admonitions and makes her contemptible unto others 21. Folly is joy to him
married life v. 20. to which a man who considers his own good would chuse to be tied that he may avoid the inconveniencies or rather miseries to which the lusts of uncleanness reduce him but especially the heavy judgment of God who having ordained marriage for the comfort of Mankind and the preserving society v. 21 c. will not therefore let the contempt of it go unpunished The principal things to be learnt in this Chapter are not to believe every thing to be good for us that pleases the flesh for the present v. 3 c. but in the beginning of any pleasure to look to the end of it to avoid the company of Harlots to use due care in the choice of a Wife to love her too much rather than too little to restrain our selves from inordinate affection by the consideration of God's omnipresence c. The Proverbial Sayings are obvious enough in v. 3 4 15. I shall onely give an account of my translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. b the Assembly of Judges for in many other places besides those quoted there in the Paraphrase it signifies the LXX Elders or Senators who judged the People as in the XX. Josh 6. and XXVII Numb 21. where R. Solomon thus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Congregation And so truly it seems plainly to be used XV. Numb 24 c. where the Sacrifice is different from that prescribed in IV. Levit. 13 c. and therefore the sin was different and the Congregation for whom this was offered were the Representatives of the whole Congregation or as they now speak the great Sanhedrin 1. MY son attend unto my wisedom and bow thine ear to my understanding 1. I Cannot too often awaken thine attention whoever thou art that putest thy self under my Instruction See chap. II. 1. III. 1 21 c. especially in things of such moment as I am going to treat of and therefore again I beseech thee both to mind diligently and to consider what I take to be true Wisedom and more than ordinary Prudence 2. That thou mayest regard discretion and that thy lips may keep knowledge 2. Which if thou observest it will make thee so skilfull and discreetly cautious that thou shalt not onely be able to preserve thy self from the most subtil and dangerous deceits but upon occasion to advise others and keep them from being cheated 3. ¶ For the lips of a strange woman drop as an hony-comb and her mouth is smoother than oyl 3. ¶ As too many are by the arts of an Harlot from whom thou oughtest to estrange thy self as much as if she were not of the commonwealth of Israel for she pretending the greatest love allures inexperienced youth by her flattering speeches and sweet voice perhaps and songs wherewith she inchants them and making them believe they shall taste nothing but the most delitious pleasures her soft and smooth inticements slip down glibly into their unwary hearts which are taken with her 4. But her end is bitter as wormwood sharp as a two-edged sword 4. But the beginning of this love is not so sweet as the conclusion is bitter and therefore think of both together and believe what I now tell thee without making a trial that after a short pleasure follows long pain by the impairing Mens health strength estates and credit which they cannot reflect upon without trouble and vexation and if she do not quite destroy their reason be filled with remorse of conscience and anguish of spirit for like a sword that cuts on both sides she wounds both Soul and Body 5. Her feet go down to death her steps take hold on hell 5. In short leads those that follow her to an untimely shamefull and miserable end to have never so little to doe with her is to approach to certain and inevitable destruction not onely here but in another World 6. Lest thou shouldest ponder the path of life her ways are moveable that thou canst not know them 6. For though thou mayst think to make a retreat in time thou wilt be deceived she having more ways than thou canst ever know winding and turning her self into a thousand shapes to keep thee from so much as deliberating about thy return to a vertuous course of life 7. Hear me now therefore O ye children and depart not from the words of my mouth 7. All which considered should incline those that reade these things to be obedient to me who do not desire to restrain them from any thing that will make them happy but in tender affection advise them not to be inticed by her flatteries to depart from those fatherly counsels which out of mere kindness I give unto them 8. Remove thy way far from her and come not nigh the door of her house 8. If all will not be governed by them yet do thou whose mind is awakned to attend unto me wholly shun all familiarity with her nay so much as the least aspect towards her avoid her as thou wouldst the Plague and be so far from going into her Chamber as not to come near the door of her House 9. Lest thou give thine honour unto others and thy years unto the cruel 9. Lest thou forfeit all the reputation which perhaps thou hast got by worthy actions and grow contemptible among thy Friends and Acquaintance who see thee prefer the company of Harlots and their base Attendants before that of the most vertuous Persons and thereby thou lose not onely thy fame but sacrifice the flowre of thine age and thy precious time to one that doth not love thee a jot but could see thee perish without any pity 10. Lest strangers be filled with thy wealth and thy labours be in the house of a stranger 10. And that will be the issue of thy impurity which wasts first the strength and vigour of thy Body and then thy Money and Estate upon a strange Family perhaps of another Country whose filthy Lusts are satiated at the expense of thy Spirits and whose House and Table are furnished with the fruit of thy care and labours 11. And thou mourn at the last when thy flesh and thy body are consumed 11. And when things are come to this pass that thy credit thy friends thy precious time thy health thy Estate and the pleasure too are all gone and nothing left but an heavy heart and skin and bone then thou begin unprofitably to groan and lament nay perhaps to roar out thy grief in a most deplorable manner 12. And say How have I hated instruction and my heart despised reproof 12. Saying How stupidly foolish have I been in not considering all this sooner how senslessly bent upon my own ruin I am amazed to think how I hated the cautions that were given me to avoid her company and inwardly despised how civily soever in outward show I received them the just reproofs I had afterward for going to her 13. And have not obeyed the voice of my teachers nor inclined
they lay it up and secure it with admirable art that it may neither be injured by the weather nor stoln from them by other Creatures 9. How long wilt thou sleep O sluggard when wilt thou arise out of thy sleep 9. O the strange idleness of Mankind who have many Monitours and Governours that call upon them again and again and stir them up in vain to labour What rechlesness is this which makes thee O sluggard indulge thy self in laziness and sloth as if thou wast made for nothing else but to sleep and take thine ease 10. Yet a little sleep a little slumber a little folding of the hands to sleep 10. Rolling thy self in thy Bed and ridiculously desiring thy pains may be spared and thou mayst be suffered still without any disturbance to enjoy a little more sleep when thou hast loytered too long and put off the care of thy affairs from time to time till thou hast none left to doe it in 11. So shall thy poverty come as one that traveleth and thy want as an armed man 11. But poverty comes apace upon thee and before thou art aware leaves thee as naked as if thou wast stript by a Highway-man nay extreme want seizes on thee unavoidably like an armed Man which thou canst find no means to resist See Arg. d 12. ¶ Anaughty person a wicked man walketh with a froward mouth 12. ¶ By which means thou mayst be tempted to become the worst of men a perfect shark void of all faith and honesty whose mouth never speaks a word of truth but makes it his business by lyes or flatteries or slanders or perjuries to maintain himself in his idle courses 13. He winketh with his eyes he speaketh with his feet he teacheth with his fingers 13. His very Eyes are Instruments of deceit or mischief for he makes signs with them to his Companions when they are to play their pranks or if that be too broad he secretly treads upon their Toes or signifies his mind by the motion of his Fingers for every part of him is employed to make his wicked meaning understood 14. Frowardness is in his heart de deviseth mischief continually he soweth discord 14. How should it be otherways when his Heart is a Shop furnished with nothing but all manner of perverse inclinations which are perpetually at work to contrive some mischief or other and if they can doe nothing else by casting suspicions into mens minds one of another to stir up hatred dissention strife brawlings law suits and all manner of discord which is the destruction of Families and Kingdoms 15. Therefore shall his calamity come suddenly suddenly shall he be broken without remedy 15. And shall prove his own utter ruin which for this very cause shall sooner than he thinks of in a terrible manner come upon him when he fancies he hath carried his matters so cunningly that no body discerns his villany he shall on a sudden be lookt upon as the pest of Mankind and like a Vessel broken into little bits be incurably undone 16. ¶ These six things doth the LORD hate yea seven are an abomination unto him 16. ¶ For among offences of this kind nothing is more odious to the Lord who is the dispenser of rewards and punishments nothing more opposite to the Divine Nature and which He more severely punishes than these six or seven things which are commonly found in such loose Companions as I have now described 17. A proud look a lying tongue and hands that shed innocent bloud 17. First pride and haughtiness of spirit which swelling a man with a vain opinion of himself makes him contemn all others and overlook them as below his notice Secondly falshood or treachery which stick not at any lyes or flatteries or calumnies And thirdly a violent cruel disposition which makes a man rather embrue his hands in the bloud even of an innocent person than not have him removed who stands in the way of his designs 18. An heart that deviseth wicked imaginations feet that be swift in running to mischief 18. To which add the fountain of all these and of those that follow a mind that studies nothing but how by fraud or force though never so injurious to others to satisfy some desire of pleasure covetousness or revenge which produces three other abominable Vices First forwardness to execute such mischievous intentions and desires cheerfully without any check or delay 19. A false witness that speaketh lies and him that soweth discord among brethren 19. Secondly An Atheistical impudence which makes a man in open court when he is upon his oath testify any falshood against his Neighbour and lastly such malicious envy as loves to make the dearest Friends fall out and takes pleasure to see those at variance who ought to be most closely united in brotherly affection 20. ¶ My son keep thy father's commandment and forsake not the law of thy mother 20. ¶ And here My Son I must remember thee of what I said in the beginning I. 8. about a reverend regard unto thy Parents especially when they warn thee against such wickednesses as these do not make light of their admonitions but observe the precepts of thy Father and let thy Mother's commands be a law to thee See I. 8. 21. Bind them continually upon thine heart and tie them about thy neck 21. Fix them in thy mind and link thy affections so fast to them that they may not onely be continually before thine eyes but seem the greatest ornament to all thy words and actions when they are ordered by their directions 22. When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 22. Thou wilt find the benefit of giving early entertainment to such good counsel from thy Parents in every passage of thy whole life for when thou goest about any business it will guide thee to doe it honestly and successsully when thou liest down to sleep it will make thee rest secure of the guardianship of the Divine Providence over thee and when thou awakest in the morning suggest to thy thoughts how thou oughtest to behave thy self at home and abroad 23. For the commandment is a lamp and the law is light and reproofs of instruction are the way of life 23. In the darkest times and the most dubious cases it will both direct and comfort thee for every particular Commandment of God which they teach thee is like a Candle and the whole Law is like the light of the Sun to shew thee thy way and to exhilarate thy Spirits while thou walkest in it nay the severest reproofs which correct thy errours and reduce thee to obedience are the way to the greatest happiness 24. To keep thee from the evil woman from the flattery of the tongue of a strange woman 24. As those instructions and reproofs for instance ought to be accounted which preserve thee from being deluded by the flattering speeches and inticements of
them offerings of thanksgiving for blessings already obtained not of prayer for the impetration of blessings from God as Grotius and others understand the word not yet received My reason is because she was so solicitous to have company at her feast upon this Sacrifice that very day Every body knows that such Sacrifices were to be of the best either of Bullocks or Sheep or Goats III. Lev. 1 6 12. and that the greatest part of them fell to the share of the person who offered them that he might feast with God that is all except the fat upon the kidneys and rump of the Sheep and the breast and right shoulder which was sufficient to make a liberal entertainment for his Friends But this is not so commonly observed that though they might keep this flesh two days before it was all spent because there was such plenty of it yet that is to be understood onely of the two first sorts of Peace-offerings for obtaining blessings not of the eucharistical or Thank-offerings which as Philo observes were to be eaten the very same day they were offered that they who had readily received favours from God might as readily and without delay communicate to others Which is the account Abarbinel also gives of this matter and it is observable that all sorts of bread were to be joyned with this Sacrifice that every thing might be ready for the Feast b The other thing is at the latter end of her speech v. 20. where by the word Haccése I understand the Full Moon as the Vulgar Latin doth With which Translation Interpreters find fault because it looks like a contradiction they say to call that day by a name which signifies the Moon to be covered and therefore they translate it rather the New Moon as we do in the margin of our Bibles But they that can consult Lud. de Dieu upon LXXXI Psal 3. will find good reason to take it quite otherwise for the Full Moon which giving light then all the night made it a fit time for a journey either in Winter as by the darkness of the night v. 9. I suppose it might now be when the days are short or in Summer when the heat made them unfit for travel The Proverbial Sayings in this Chapter some make three others four all contained in two verses 22 and 23. With which I shall not trouble the Reader because I have made them plain enough in the Paraphrase and intend not to fill this Book with like sayings out of other Authours c I should onely add that Rabbim in the last verse but one signifying great men as well as many I have expressed both and Solomon himself as well as Sampson became an example of the mighty men there mentioned who were undone by leud Women 1. MY son keep my words and lay up my commandments with thee 1. THere is great reason then My Son II. Prov. 1. to repeat the caution I have often given thee against this and other vices and to beseech thee to observe my Instructions and to lay up my Commandments in such faithfull remembrance that they may not fail to produce the fruit of obedience 2. Keep my commandments and live and my law as the apple of thine eye 2. For if thou wilt be ruled by them assure thy self as I have said before IV. 4. thou shalt enjoy long happiness therefore observe them carefully with a tender affection to them and looking upon them as thy safest guide and directour consent as soon to wound the apple of thine Eye as in the least to violate any of My Laws 3. Bind them upon thy fingers write them upon the table of thine heart 3. Do not merely reade what I write imagining thou canst have continual recourse to them here in this Book but be so well acquainted with them as to have them as we speak at thy fingers ends or rather let them be transcribed from hence into thy very heart 4. Say unto Wisdom Thou art my sister and call understanding thy Kinswoman 4. There embrace them with ardent love and set such an high esteem on Wisedom that thou mayst invite it more and more unto thee till it be as familiar with thee as an onely Sister born at the same time with thee and thou understand and delight in all her Precepts as so near a kin to thee that thou find them to be the very reason and sense of thy own mind 5. That they may keep thee from the strange woman from the stranger which flattereth with her words 5. Which will be a powerfull preservative to thee from the snares of the naughty Woman who though her company be so pernitious that God would have thee perfectly estranged from her as if she were not of the Commonwealth of Israel yet hath powerfull charms about her to flatter those into her embraces who are not heartily in love with Wisedom 6. ¶ For at the window of my house I looked through my casement 6. ¶ Of which a memorable instance comes now into my mind for looking one day from my Chamber through the lattices of the Window of my Palace 7. And beheld among the simple ones I discerned among the youths a young man void of understanding 7. I observed among the undisciplin'd and unexperienced Striplings of the City one that was as childish and void of consideration as he was youthfull and eager in his desires 8. Passing through the street near her corner and he went the way to her house 8. Who as if he had a mind to be undone passed idlely through the Street till he came to a Corner where naughty Women use to haunt walking in as stately a manner as he could devise directly towards one of their Houses 9. In the twilight in the evening in the black and dark night 9. It was in the twilight while he might see his way and yet hope to be concealed in the close of the day which was followed by a night as dark as pitch and fit for such works of darkness 10. And behold there met him a woman with the attire of an harlot and subtil of heart 10. There on a suddain I was surprised with the sight of a Woman starting forth who did not stay till he came up to her but went to meet him in a gaudy lascivious dress apt to allure a weak young Man who thought presently she was in love with him when her heart as full of subtilty as his was of folly is reserved onely to her self 11. She is loud and stubborn her feet abide not in her house 11. This is her character She is full of talk and of bold unseemly courtship unruly and not to be controuled or broke of her will idle also and always gadding abroad as if she had no business but with her foolish Lovers at home 12. Now is she without now in the streets and lieth in wait at every corner 12. Sometime she stands before her door and if that will not do she goes further
no man is so mean but he is sensible of despisal and may find ways to shew his resentment therefore a thoroughly prudent person whatsoever he thinks of others saith nothing to their reproach 13. A tale-bearer revealeth secrets but he that is of a faithfull spirit concealeth the matter 13. A man whose trade it is to ingratiate himself by defaming others will not stick most treacherously to discover the secrets wherewith they have intrusted him But a man whose mind is stedfastly fixed to be true and faithfull to his neighbours will study though they have not desired him to hide those things which being known may prove injurious to them 14. Where no counsel is the people fall but in the multitude of counsellers there is safety 14. Where prudent Counsellours are wanting a Nation goes to wrack as certainly as a Ship doth without a Pilot nor is one sufficient but then a Country is safe when there are many wise men to govern affairs that if one fail there may inow still remain or what one or two sees not others may be able to discern 15. He that is surety for a stranger shall smart for it and he that hateth suretiship is sure 15. He is in great danger to be undone who stands bound to pay the debts of another man especially of a stranger VI. 1. whose ability and honesty is unknown to him And the way to be secure from that fear is not onely to avoid such ingagements ones self but to abhor to see other men enter into them 16. A gracious woman retaineth honour and strong men retain riches 16. Beauty and vertue in a woman advances her to Honour as formidable strength and power in men advances them to Riches and as their principal care is to keep their Treasures so hers should be to preserve her Reputation 17. The mercifull man doeth good to his own soul but he that is cruel troubleth his own flesh 17. He that hath a heart to be kind and bountifull unto his neighbours will have this advantage by it among many others that he will not deny what is fit and convenient to himself whereas the covetous and hard-hearted as he hath no regard to his nearest relations so he pinches his own flesh by his sordid way of living 18. The wicked worketh a deceitfull work but to him that soweth righteousness shall be a sure reward 18. He thinks perhaps hereby to raise himself or his posterity to greatness but like all other wicked men will be deceived in his expectation for the event of his actions never answers the design but vertuous men shall infallibly reap the fruit of their pious just and charitable labours 19. As righteousness tendeth to life so he that pursueth evil pursueth it to his own death 19. Thus God orders it in his Providence and thus it is in the nature of things that vertue tends to make men happy but the more eagerly any man pursues an evil thing the more he is bent upon his own destruction 20. They that are of a froward heart are abomination to the LORD but such as are upright in their way are his delight 20. Of all other men they are most odious to the Lord who pretend to justice kindness and truth but study and devise how to compass their ends though it be by the wickedest means as on the contrary they whose exact observance of the rules of righteousness in the whole course of their lives testifie the integrity of their hearts are highly in his favour and love 21. Though hand join in hand the wicked shall not be unpunished but the seed of the righteous shall be delivered 21. Though the wicked indeavour to strengthen himself and his family by powerfull leagues and confederacies and his successours also have mighty associates to maintain his acquisitions they shall not be able to defend themselves from the punishment their iniquity deserves but the posterity of the righteous need not be at such pains but though deserted by men escape the danger into which the other fall by the help of God alone See Arg. a 22. As a jewel of gold in a swines snout so is a fair woman which is without discretion 22. As a golden ring is ill placed in the snout of a swine which is always routing in the mire so is beauty ill bestowed on the body of a woman whose mind having lost all savour and relish of vertue carries her from her husband to wallow in filthy lusts and adulterous pleasures See Arg. b 23. The desire of the righteous is onely good but the expectation of the wicked is wrath 23. The righteous desire nothing but that it may be well with all men but the wicked wish for trouble and disturbance especially that they may execute their malice and wrath upon those whom they hate And accordingly God will deal with them good things shall be the portion of the righteous but his just indignation shall frustrate the expectation of the wicked 24. There is that scattereth and yet increaseth and there is that withholdeth more than is meet but it tendeth to poverty 24. You may see by this how miserably they are mistaken who imagin none so wise as the penurious that you shall find here and there a man who communicates readily and liberally to the necessities of others and yet his estate is so far from being impaired thereby that it increases when others who are so saving that they will part with nothing no not upon the most just occasions do not thrive at all but by one means or other become beggars 25. The liberal soul shall be made fat and he that watereth shall be watered also himself 25. Let not him therefore that bestows benefits imagin thereby he shall be impoverished for it is the certain way to inrich himself and the larger his charity is and the more diffused for the refreshment of others the greater abundance shall be poured on him and the abler still shall he grow to doe more good 26. He that withholdeth corn the people shall curse him but blessing shall be upon the head of him that selleth it 26. He that hoardeth up corn in a time of scarcity on purpose to raise the price shall fall into the popular hatred and be loaded with many a curse but he who then opens his granaries and sells at a moderate rate shall not onely have the peoples good word but the blessing of God 27. He that diligently seeketh good procureth favour but he that seeketh mischief it shall come unto him 27. He that from the time he rises studies nothing but how to doe good to others shall obtain favour both with God and man but he whose business it is to doe mischief shall draw upon himself the evil he designs against others 28. He that trusteth in his riches shall fall but the righteous shall flourish as a branch 28. He whose confidence in riches as the surest support and defence makes him covetous unjust and unmercifull shall
rest and refreshment Which it is impossible to find any way but in b vertuous courses as the fifteenth verse suggests to us the sense of which according to the plain import of the Hebrew words I have expressed in the Paraphrase But as the last part of it sounds in our language it will not be incongruous to take the meaning of the whole thus If a man have understanding enough to be thoroughly good he will find things favourable to his honest desires but they that take evil courses meet with great difficulties and are forced to go backward and forward and wind and turn every way to bring about their ends or save themselves perhaps from ruin c There are several other notable sentences in this Chapter upon which if I should enlarge it would be to write a Book The onely two which Melancthon singled out for the observation of his Scholars are the one of them in v. 10. concerning pride Vpon which he remembers them of the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mountain cannot mix with a mountain i. e. two high men will never agree together and of another excellent saying among the Latins Crede mihi sapere est non multum sapere Believe me to be wise is not to be over wise For they whose minds are infected with a vain opinion of themselves either cannot see the truth if it be against their thoughts or if they do they will not acknowledge it for fear they should yield and confess themselves overcome d The other is v. 23. the latter part of which he renders differently from all that I have read there is much food in the furrows of the poor alii sine modo cumulant and others heap up without any measure that is to no purpose when a little will suffice Which is a wise saying but not agreeable to the Hebrew Text. I shall onely add that as the Chapter begins with an Admonition to hearken to reproof especially from Parents which is repeated again in the middle v. 13 18. so it concludes e in the last verse but one with an advice to Parents not to spare the rod if reproof will not do which is but necessary in very young Children because there is no other means perhaps to make them understand the difference between good and evil decent and unseemly but onely to make them smart for the one and to give them some sensible pleasure for the other Some Children that is are so disposed that they must be thus treated and it seems a wonderfull piece of wisedom in the old Lacedaemonians as Plutarch relates in his Laconical Institutes that out of an universe love and care for each others good made it lawfull for any man to correct the Child of another person if he saw him doe amiss And if the Child complained of it to his Father it was lookt upon as a fault in the Father if he did not correct him again for making that complaint Such was their confidence in each other that every man being as much concerned for another man's Children as for his own would never doe them any injury nor unreasonably check them without cause For this is the Character Plutarch gives of them that they did not as in other Cities look every man onely after his own children servants and cattel but every man lookt upon what was his neighbour's as his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there might be as much as was possible a communion among them and they might take care of what belonged to others as if they were their own proper goods 1. A Wise son heareth his fathers instruction but a scorner heareth not rebuke A Good Child will reverendly receive and obey both the instruction and the reprehension of his Father but there is no hope of him that laughs and scoffs when he is admonished or chidden for his faults 2. A man shall eat good by the fruit of his mouth but the soul of the transgressours shall eat violence 2. He that speaks well of others or gives them faithfull counsel shall reap the benefit thereof himself and so shall they that perfidiously calumniate or deceive them suffer themselves that injury which they desired to doe their neighbours 3. He that keepeth his mouth keepeth his life but he that openeth wide his lips shall have destruction 3. It is worth a man's pains to watch over his tongue for he that carefully observes every word he speaks preserves himself from much trouble and danger but he that blurts out every thing that comes into his head not minding what he saith is in the ready way to ruin 4. The soul of the sluggard desireth and hath nothing but the soul of the diligent shall be made fat 4. There is nothing gotten by sloth neither riches nor learning which he in vain desires that will not labour for them but the diligent and industrious shall never want satisfaction but enjoy perhaps a great deal more than he desired 5. A righteous man hateth lying but a wicked man is lothsom and cometh to shame 5. A good man not onely avoids but hates all manner of falshood both in word and deed but the wicked delights to abuse others with such abominable lies and frauds as make him no less loathsome than a stinking carkass and so contemptible that he dare not shew his face for shame 6. Righteousness keepeth him that is upright in the way but wickedness overthroweth the sinner 6. The justice of all honest and upright designs will be a sufficient security to them but all wicked contrivances are overthrown by their own iniquity 7. There is that maketh himself rich yet hath nothing there is that maketh himself poor yet hath great riches 7. You will be deceived if you judge of men by the outward appearance for there are those who have the vanity to make a great show in the world when they are not worth a farthing and others who are so cunning as to dissemble their vast estates under the garb of poverty 8. The ransom of a mans life are his riches but the poor heareth not rebuke 8. Rich men are not always so happy as they are imagined for their wealth sometimes onely serves to make them accused of high crimes and then to bring them off with a huge sum of money which they pay to save their lives but no body is apt to find fault with the poor or to bring any charge against them See Arg. a 9. The light of the righteous rejoyceth but the lamp of the wicked shall be put out 9. The happiness of the just is great and illustrious like the light of the sun and increases still to their endless joy but the happiness of the wicked is weak and dim like the light of a candle and will at last be utterly extinguished 10. Onely by pride cometh contention but with the well-advised is wisedom 10. They that have an high conceit of themselves and will yield to none declare their folly
folly 12. There is less danger in meeting a Bear in the height of her rage than a furious fool in the pursuit of his unruly passions and desires for it is possible to defend a man's self against the one but there is no way to hinder the brutish motions of the other See Arg. d 13. Whoso rewardeth evil for good evil shall not depart from his house 13. It is so unnatural for a man to return evil to him from whom he hath received nothing but good that the punishment of his ingratitude shall not rest in his own person but descend upon his posterity to all generations 14. The beginning of strife is as when one letteth out water therefore leave off contention before it be meddled with 14. When men begin a quarrel or a difference they know not where it will end For the very first breach is like cutting the banks of a river which presently overflows the neighbouring grounds but cannot easily be reduced into its bounds again It is best therefore to make peace immediately before both parties be involved in such troubles as like a deluge of water lay all desolate 15. He that justifieth the wicked and he that condemneth the just even they both are abomination to the LORD 15. It is hard to say which is most detestable to the Lord he that pleads for a wicked man and more than that acquits him or he that pleads against the righteous nay plainly condemns him Certain it is they are both most highly obnoxious to his displeasure who is the fountain of justice and as he would have it exactly administred so hates those who indeavour to confound the nature of good and evil among men 16. Wherefore is there a price in the hand of a fool to get wisedom seeing he hath no heart to it 16. What good doth a great estate in the possession of a fool Can he therewith purchase wisedom how to use it alas he wants understanding to desire it and to procure good Instructours in which his riches if his mind were good might be serviceable to him 17. A friend loveth at all times and a brother is born for adversity 17. Time makes proof of a Friend who if he be sincere loves not merely for a fit nor alters with the change of one's condition but continues stedfast in adversity as well as in prosperity nay in straits and distresses shews himself more like a Brother than a Friend See Arg. e 18. A man void of understanding striketh hands and becometh surety in the presence of his friend 18. He is very inconsiderate whose kindness makes him forward to pass his word for the payment of another man's debts VI. 1. XI 15. and especially to enter into bonds in the presence of his neighbour for whom he engages which may make him more careless about the payment than he would have been if unknown to him he had been security for him 19. He loveth transgression that loveth strife and he that exalteth his gate seeketh destruction 19. He vainly pretends to the love of piety who accustoms himself to brawling and contention which as necessarily draws along with it abundance of sins as lifting up a man's self above his estate in raising sumptuous buildings brings him to ruin or as breach of the publick peace opens wide the floud-gates to all iniquity See Arg. f 20. He that hath a froward heart findeth no good and he that hath a perverse tongue falleth into mischief 20. A man of wicked designs which he resolves to accomplish by any sort of means shall find himself deceived in his expectation and he who employs his tongue to deceit and fraud pretending fair to men before their face but slandering them behind their back shall by that very means bring mischief upon himself 21. He that begetteth a fool doeth it to his sorrow and the father of a fool hath no joy 21. Great is the care which ought to be taken in the contract of Marriage and in the education of Children For if a Son prove vicious and leud it will be such an inexpressible grief to his Father that he will take no comfort at all in any thing he injoys v. 25. 22. A merry heart doeth good like a medicine but a broken spirit drieth the bones 22. And consequently it will shorten his days For as nothing conduces more to health than a cheerfull spirit which serves instead of physick so nothing destroys it more than sadness and grief which consumes the vital juyces and dryes up the body to skin and bone See Arg. g 23. A wicked man taketh a gift out of the bosom to pervert the ways of judgment 23. No man would willingly be known to be so wicked as to be bribed to doe injustice but there are too many that will suffer themselves to be secretly corrupted by presents to give counsel or judgment contrary to the course of Law and Equity 24. Wisedom is before him that hath understanding but the eyes of a fool are in the ends of the earth 24. As a wise man's understanding appears in his very countenance and a fool is known by his garish and wandring eyes so the one hath his wisedom always present and ready at hand to guide and govern him when the other knows not what to follow but his thoughts are roving up and down to no purpose though he ramble to the very ends of the earth 25. A foolish son is a grief to his father and bitterness to her that bare him 25. A foolish dissolute Son who regards not the counsel of his Parents wasting their Estate and disgracing their Family is such a vexation to his Father that he provokes his indignation and such a grief to his mother that it makes her life bitter and irksome to her See Arg. h 26. Also to punish the just is not good nor to strike princes for equity 26. There may be specious pretences for it but it is against all honesty and piety to punish innocent persons together with delinquents especially to scourge Judges and Governours for doing equal justice upon all offenders 27. He that hath knowledge spareth his words and a man of understanding is of an excellent spirit 27. The more any man knows the less he is apt to talk for his wisedom gives him such an excellent composure of spirit that it represses his heat his forwardness and haste and makes him cooly deliberate what and when it is fit to speak 28. Even a fool when he holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of understanding 28. Such a vertue it is to be silent that he who understands nothing is deemed wise as long as he holds his peace and he whose mind hath such power over his mouth as to keep it shut that nothing may suddenly and impetuously go out is wise indeed CHAP. XVIII ARGUMENT a There is so much difficulty in the two first Verses which hath produced so many various interpretations
it but it can never be made consistent with honesty and goodness to have respect to the person not to the cause which is brought before one in judgment for by that means the wicked is favoured because he is rich or because he is a friend c. and the just man loses his right and is oppressed because he is poor or none of the Judge's acquaintance 6. A fools lips enter into contention and his mouth calleth for strokes 6. If a fool find others scolding or contending he will thrust himself into the quarrel but is so unskilfull that instead of making them friends he increases the difference till from words they come to blows in which he escapes not without some share of them to him self 7. A fools mouth is his destruction and his lips are the snare of his soul 7. For in all other cases a fool uses his tongue so imprudently that he ruins himself by his own discourse and if he go about to defend what he saith he is but the more intangled to the certain hazard of his life 8. The word of a tale-bearer are as wounds and they go down into the innermost parts of the belly 8. A whisperer of false stories makes a great show of harmlesness if not of love and kindness when he backbites others nay seems perhaps to doe it very unwillingly with great grief of heart and not without excuses for the persons from whom he detracts but his words give them the most deadly wound and sink deep into the mind of those that hear them See Arg. d 9. He also that is slothfull in his work is brother to him that is a great waster 9. There is so little difference between a slothfull man and a prodigal that they may be called Brethren for he that looks not after his business must needs come to poverty as well as he that is a spend-thrift 10. The Name of the Lord is a strong tower the righteous runneth into it and is safe 10. The Almighty power and goodness of the great Lord of the World is the securest defence in all manner of dangers unto which a vertuous man may have the confidence cheerfully to resort and hope to find protection nay to be there as safe as if he was in an impregnable fortress See Arg. e 11. The rich mans wealth is his strong city and as an high wall in his own conceit 11. The worldly-minded man indeed thinks otherwise and places his security in heaps of wealth which he fancies hath a power to doe any thing and is able to defend him like a high bulwark which none can scale from all assaults but alas this is onely his own vain opinion he is safe merely in imagination 12. Before destruction the heart of man is haughty and before honour is humility 12. When a man's spirit grows lofty by prosperity forgetting God and despising his brethren it is a certain forerunner of his utter destruction as on the other side humility meekness and patience in a low condition is the best preparation for honour and preferment 13. He that answereth a matter before he heareth it it is folly and shame unto him 13. He that is so forward as to answer to a business before he hath heard the state of it that is before he understand it thinks perhaps to show the quickness of his apprehension but by his impertinent discourse declares his egregious folly and makes himself ridiculous See Arg. f 14. The spirit of a man will sustain his infirmity but a wounded spirit who can bear 14. There is a vast difference between outward and inward evils for a manly spirit will support us under bodily sicknesses and outward afflictions but if the mind it self have lost its courage and become abject cast down and oppressed with grief and sadness it is not in the power of man to raise and lift it up 15. The heart of the prudent getteth knowledge and the ear of the wise seeketh knowledge 15. He therefore that hath so much understanding as to consider what is good for himself will take the greatest care to possess his mind with the true knowledge of God and of his duty to him and be so wise as to lissen to those that can give him right information for it is this alone that can preserve the mind from being dejected and broken 16. A mans gift maketh room for him and bringeth him before great men 16. There is no man so mean but he may make his way whithersoever he desires by gifts and presents which will procure his inlargement if he be in prison and more than that bring him into favour with great men nay purchase him the honour to wait upon Princes 17. He that is first in his own cause seemeth just but his neighbour cometh and searcheth him 17. A man may seem to have a good cause who hath got the start of his neighbour till he come also to examine his information and open the whole matter before the Judge nay more than this he hath a great advantage who first possesses the Judge's mind with the justice of his cause for it will not be easie for his adversary to find out his tricks and to confute him without a diligent search and curious inquiry into what he hath alledged See Arg. g 18. The lot causeth contentions to cease and parteth between the mighty 18. But in some cases it is very hard to make an end of suits where the reasons are strong on both sides or the parties contending both very powerfull to maintain their pretensions and then the casting of lots is an equal way to determine the controversie and put each of them in quiet possession of that which falls to his share 19. A brother offended is harder to be won than a strong city and their contentions are like the bars of a castle 19. But there are no contentions so sharp and obstinate as those among Brethren who grow so refractory when they have transgressed against each other that it is easier to take a strong City or to break the barrs of a Castle than it is to compose their differences and remove all the obstructions that lie in the way to their hearty reconciliation 20. A mans belly shall be satisfied with the fruit of his mouth and with the increase of his lips shall he be filled 20. The Tongue is so hard to govern and so much depends upon it that it cannot be too oft repeated XII 14. XIII 2. we ought to take as great care about the words we speak as we do about the fruit of our Trees or the increase of the earth which we are to eat for according as they are wholsome and good or unsavoury and bad so will the pleasure or the pain be wherewith we shall be filled 21. Death and life are in the power of the tongue and they that love it shall eat the fruit thereof 21. The good or the harm that the Tongue can doe both to a man's
and haughty scorner is his name who dealeth in proud wrath 24. He that is puffed up with a great conceit of himself whose ambition makes him insatiable in his desires as he regards neither God nor man so he cannot indure the least opposition nor doe any thing with moderation but being easily enraged with insolent fierceness and cruelty proceeds against those that cross his designs See Arg. g 25. The desire of the slothfull killeth him for his hands refuse to labour 25. A sluggard hath desires as well as other men which must needs be a perpetual torment to him because he will not be at the pains to give them satisfaction nay they bring him sometime to a miserable end because his sloth moves him to make provision for them by robbery or other unlawfull ways rather than by following some honest but laborious calling 26. He coveteth greedily all the day long but the righteous giveth and spareth not 26. Nor is there any measure in his desires but as they are endless so they are exceeding eager and restless to his own and others great disturbance but he that is diligent and honest is so far from desiring much less stealing his neighbour's goods that he freely gives away his own and hath not the less thereby but still enough to spare 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind 27. God is so far from being pleased merely with Sacrifices XV. 8. that when they are offered by impious men who never think of amending their lives he detests them though presented with never so specious a shew of piety especially when at that very time they have some wicked design in their heads which they think to sancifie by their Sacrifices 28. A false witness shall perish but the man that heareth speaketh constantly 28. He that for money or love or hatred shall testifie any thing of which he hath no knowledge shall soon lose his credit and at last come to a miserable end XIX 9. but he that in obedience to God testifies nothing but what he hath attentively heard or seen as he never varies from what he deposes so he shall alway be believed and continue in good esteem as long as he lives 29. A wicked man hardeneth his face but as for the upright he directeth his way 29. All the endeavours of a man resolvedly wicked is to grow so impudent that he may not blush at what he doth nor be moved in the least by any man's admonitions or reproofs but a man sincerely vertuous is so different from him that he himself examins and censures his own actions if they be amiss and makes it all his care so to live that he may not be ashamed of what he doeth 30. There is no wisedom nor understanding nor counsel against the LORD 30. It is folly to design any thing which is not approved by the Lord for let it be managed with all the skill that natural sagacity long study and experience can furnish men withall with the most prudent foresight also of all contingencies and with mature and deliberate advice about the most effectual means and with due application of them to the end they all signifie nothing when they oppose the counsels and decrees of Heaven 31. The horse is prepared against the day of battel but safety is of the LORD 31. Nor is power and force though never so great more significant than counsel and advice For after an army of Horses and Chariots and valiant Souldiers are set in battel array they can give no security of Victory without the divine favour and help from whom alone therefore both safety and prosperous success is to be expected See Arg. h CHAP. XXII ARGUMENT a After an Admonition not to set too great a price upon Riches v. 1. there follows another v. 2. unto rich men not to set too great a value upon themselves but with an instruction also to the poor not to be discontented with their condition the rich having as much need of them as they have of the rich Greg. Nazianzen indeed Orat. XVI p. 263. is of opinion that Solomon doth not say that God hath made one man poor and another rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not apparent that such a distinction is from God but his meaning is onely this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are both alike the workmanship of God though in external regards they be unequal Which ought to shame rich men into sympathy and brotherly kindness towards them that when they are apt to be lifted up because of those things wherein they are unequal they may be taken down again and become more moderate when they consider how in the greatest things they are both alike But I have had a respect to the other thing also in my Paraphrase because if God did not intend in the beginning so great a disparity as we now see which this is not a place to dispute yet some disparity it may be easily proved he did design the mean condition that is though not beggary of some in comparison with others Which serves many wise ends of his Providence nay beggary may be very usefull to give the greater occasion of liberality on the one hand and of patience humility and honest diligence on the other And to be commended for these vertues is much better than to be rich as he observes in the first verse Where Melancthon hath a large discourse to show that it is lawfull nay necessary to endeavour after a good fame according to that saying I have need of a good conscience with respect to God and of a good name for the sake of my neighbours And he alledges some ancient sentences to the same purpose with this of Solomon as that of Publius Honestus rumor alterum patrimonium est and that of Plautus Honestam famam si servasso sat ero dives b There are more observations about riches in v. 7 8 9. which seem to me to have a dependance one upon the other and so I have considered them in the Paraphrase And in the next verse but one v. 11. I have followed the judgment of Lud. de Dieu who thinks Solomon observes two fruits of pureness of heart one that the word of such a man may be relied on and the other that the King who loves not to be deceived will be his Friend upon that account This seems nearest to the Hebrew unless we will take it thus Two things recommend a man to the affection of a Prince his Integrity and his Eloquence which make him very capable to doe his Prince service And then the Paraphrase must run thus He that loves sincerity above all things and is able to deliver his mind in acceptable language is fit to be Privy Counsellor to a King c And to this I conceive he hath some respect in the next verse where by Dáath Knowledge in the first part of it we are to
excite their thirst by art but onely follow the direction of Nature All which if any man consider he will easily allow of what Solomon says that it bites like a Serpent c. that is doth more mischief than can be repaired For the wound which the Basilisk gives is said by Avicenna to be incurable and the Writers of his Nation say it doth hurt even by its looks and by its hissing as that Authour before named relates Cap. IX And so Solomon immediately represents the effects of drunkenness to be such that they make a man sensless and perfectly stupid and consequently incorrigible though he suffer never so sadly by it v. 34 35. As if this poison made a mortification in the whole man for which there is no remedy 1. WHEN thou sittest to eat with a ruler consider diligently what is before thee 1. WHen a Prince or a very great person doth thee the honour to admit thee to his table be not transported with such vain joy as to remit the seriousness of thy mind but remember thou art in danger if thou hast not thy wits about thee to direct thy behaviour lest thou touch any thing which perhaps was reserved onely for the Prince's own eating or demean thy self undecently towards him or towards any of the Guests or Waiters at the Table See Arg. a 2. And put a knife to thy throat if thou be a man given to appetite 2. Especially lest thou speak too freely which may hazard thy undoing for the prevention of which keep thy mind as sharp set as thine appetite and affright thy self from intemperance in language as well as in eating of which there is the greater danger if thou hast a greedy desire of meat and drink See Arg. b 3. Be not desirous of his dainties for they are deceitfull meat 3. Most especially when exquisite delicacies are set before thee which are so tempting that it is a piece of wisedom not to be too forward to accept of such invitation or being there to content thy self with the plainest dish for it was not kindness but design perhaps which called thee thither or thou mayst be easily inticed by such dainties to overeat thy self 4. Labour not to be rich cease from thine own wisedom 4. Do not trouble thy self with restless and tiresome labours to get a great estate be not too thoughtfull nor let thy cares be endless about such matters much less use any ill contrivances which they may suggest to thee no nor depend so much upon thy own prudent management for the success of thy honest undertakings as upon God's blessing See Arg. c 5. Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flee away as an eagle towards heaven 5. Consider for the cure of this how ridiculous it is that thou shouldst let thy mind be so intent upon Riches and pursue them with such haste and earnestness which perhaps thou canst never catch or if thou dost may be gone as fast as they came and by all thy care and pains never be recovered See Arg. d 6. Eat thou not the bread of him that hath an evil eye neither desire thou his dainty meats 6. Receive no obligations from a sordid man but though he invite thee to a Feast which he may make perhaps sometime for ostentation sake let not the good chear tempt thee to accept his invitation See Argument e 7. For as he thinketh in his heart so is he Eat and drink saith he to thee but his heart is not with thee 7. For even then when he would be thought most free and generous he is not able to dissemble the baseness of his mind which expresses it self in his very looks whereby he shews that when he prays thee to feed heartily he had rather thou wouldst let it alone and thinks thou eatest and drinkest a great deal too much 8. The morsel which thou hast eaten shalt thou vomit up and lose thy sweet words 8. Which will make thee so nauseate all his dainties as to be ready to bring up again every bit thou hast eaten and to repent of the commendations thou hast bestowed on his entertainment or the thanks thou hast returned to him for it or the wholsome discourse thou hast interspersed at the Table for it is all perfectly lost upon him 9. Speak not in the ears of a fool for he will despise the wisedom of thy words 9. And indeed it is good advice not to speak of any serious thing to such stupid fools for be thy discourse never so ingenious prudent or instructive they will not onely reap no profit by it but despise and perhaps laugh at it 10. Remove not the old land-mark and enter not into the fields of the fatherless 10. What was said before XXII 28. of not removing the ancient boundaries understand with a peculiar respect to Fatherless Children whose possessions be not tempted to invade because they are in their Infancy and do not understand the wrong that is done them or are utterly unable to defend or to right themselves 11. For their redeemer is mighty he shall plead their cause with thee 11. For if their Guardians and Friends be careless of their concerns or afraid to oppose thy proceedings they have a Protectour who neither wants power nor courage to recover their right and will undoubtedly assert it and condemn thee to make them ample satisfaction XXII 23. 12. Apply thine heart unto instruction and thine ears to the words of knowledge 12. And do not think these to be slight admonitions which need not much to be regarded but apply thy mind with sincere affection to such instructions and lissen diligently to those persons whose discourses tend to make thee understand thy duty 13. Withhold not correction from the child for if thou beatest him with the rod he shall not die 13. Unto which Children sometimes will not attend and therefore remember what hath been often said XIII 24. XIX 18. XXII 15. and do not forbear to give correction to a Child that is so ill disposed let not foolish pity make thee spare him for it will doe him no hurt if he be soundly beaten but rather be a means to save him from sorer punishment even from death it self 14. Thou shalt beat him with the rod and shalt deliver his soul from hell 14. Do not turn over this business to another but doe it thy self which may save the publick Officers the labour nay by making his body smart for his faults both body and soul may be delivered from utter destruction 15. My son if thine heart be wise my heart shall rejoyce even mine 15. But mix the kindest exhortations and intreaties with this discipline saying My dear Child if thou hast any love for me who was the Instrument of bringing thee into the world be serious and heartily in love with wisedom and goodness which will give me me I say not to mention now thy own happiness a joy
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 7. Wisedom is too high for a fool he openeth not his mouth in the gate 7. Who are the more valuable because it is no easie thing to be an accomplished person in all the parts of wisedom 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 8. He that deviseth to do evil shall be called a mischievous person 8. 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 inventour of evil things I. Rom. 30. 9. The thought of foolishness is sin and the scorner is an abomination to men 9. To contrive any thing that is hurtfull 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 10. If thou faint in the day of adversity thy strength is small 10. 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 Wisedom in a prosperous condition thy spirit will be apt to sink and be dejected in a worse See Arg. c 11. If thou forbear to deliver them that are drawn unto death and those that are ready to be slain 11. Use thy best indeavours 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 conscience withdraw thy self from succouring them in that distress 12. If thou sayest Behold we knew it not doth not he that pondereth the heart consider it and he that keepeth thy sould doth not he know it and shall not he render to every man according to his works 12. 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 mens hearts Him that observeth every the very least motion of thy Soul by whose 〈◊〉 Providence which serves all men in their kind thou thy self shalt be deserted as thou hast deserted others See Arg d 13. My son eat thou hony because it is good and the hony-comb which is sweet to thy taste 13. 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 it self immediately from the honey-comb See Arg. e 14. So shall the knowledge of wisedom be unto thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off 14. So let that knowledge be to thy mind which tends to make thee wise and vertuous for as nothing is more necessary for thee nothing more delightfull 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 15. Lay not wait O wicked man against the dwelling of the righteous spoil not his resting-place 15. It is possible indeed that a good man's condition may be very mean nay afflicted sometime 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 16. For a just man falleth seven times and riseth up again but the wicked shall fall into mischief 16. 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 17. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth 17. It is a great piece of wisedom and vertue 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 18. Lest the LORD see it and it displease him and he turn away his wrath from him 18. For though no body 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 sinfull joy with a double sorrow first to see him delivered from his trouble and then to find thy self involved in it 19. Fret not thy self because of evil men neither be thou envious at the wicked 19. Let not thy anger kindle or if it do quench it presently that it may not tempt thee to impatience when thou seest naughty men thrive and prosper and do not imagin them to be happy men and thereby be provoked to follow them in their impious courses See Arg. g 20. For there shall be no reward to the evil man the candle of the wicked shall be put out 20. For though a wicked man may live bravely for a time yet it shall end quite otherways than he expected and his splendour such as it is if not in his own days yet in his posterity be utterly extinguished 21. My son fear thou the LORD and the king and meddle not with them that are given to change 21. 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 Governour of all the world make thee humbly obedient to the King as God's Vicegerent here on earth and have nothing to doe with those whose discontent with the present state of things or their love of novelty makes them affect a change of Government and depart from their duty both to God and man See Arg. h 22. For their calamity shall rise suddenly and who knoweth the ruine of them both 22. For an unexpected and dreadfull calamity shall unavoidably and violently seise on them but when and how either God or the King will punish them
are near to a final destruction This wicked temper of mind he expresses by hardning the neck which is a Metaphor as Bochartus truly observes L. III. de Sacr. Animal C. 41. P. 1. taken from Oxen who being put forward draw back and withdraw their necks and shoulders from the yoke and sometimes are so headstrong and stiffnecked that they cannot be brought to submit to it unto which the Scripture often alludes both in the Old Testament and the New for instance XXXII Exod. 9. VII Act. 51. And hither belong those expressions XLVIII Isa 4. where he saith his people had an iron sinew c. and that in V. Jer. 5. where he saith they had broken the yoke and burst the bonds b Then follows a tacit Admonition unto Princes to be good by describing the happiness which a Nation then enjoys which they had noted twice before in the foregoing Chapter v. 12. and 28. but thought it so considerable and so needfull that they insert it here again and the latter part of it once more v. 16. Being a famous observation of his father David XII Psal 9. where he takes notice how the wicked flourish and go about confidently into every place nay take the liberty to doe as they list when men of no account are exalted to power who take no care to oppose growing wickedness and to keep every man within the bounds of his duty c And after an Admonition v. 3. that the study of Wisedom is the onely preservative against the lust of uncleanness which in the preface to this Book it is observed destroys abundance of young mea and their estates also for lust is very blind and very prodigal the next observation v. 4. is concerning Kings again where ish Terumoth which we translate a man that receiveth gifts is in the Hebrew phrase a man of oblations For so the word Terumoth always signifies throughout the whole Bible the heave offerings which were offered to God which would make one think that ish Terumoth a man of heave offerings signifies here a Prince that is sacrilegious and robs the Church of its proper goods or if we will not take it in that strict sense it denotes one that will suffer himself to be pacified by gifts and bribed to wink at the most enormous crimes which he ought to have severely punished or that is so unjust as to find fault perhaps with the most innocent persons on purpose that they may appease him by offering him a part of their estate to save all the rest one or other of these is the most literal exposition of the words But I have contented my self with the LXX who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use onely general expressions in the Paraphrase which include all these and whatsoever else that is contrary to the duty of his office Rabbi Solomon doth not differ much from the sense of the LXX when he translates it a proud man who heaves and lifts up himself in his own thoughts imagining he is above all laws and not bound to observe them d In the next verse v. 5. I have not wholly neglected the sense of the LXX who refer the last clause to the flatterer himself who cannot escape the hatred of those whom he hath ruin'd by his pernicious praises or base compliances with all their humours c. which is more fully expressed in the following Sentence v. 6. where I have interpreted one part of the verse by the other e And then seems to follow again a double admonition to Princes or those that govern under them First not through laziness or contempt to refuse to examin a poor man's complaint and doe him right v. 7. secondly not through prophaneness pride or carelesness to scorn admonitions especially any warning that is given of danger c. v. 8. For when he says the righteous considers the cause of the poor he seems to mean a righteous Prince or Judge and so I have explained it in the Paraphrase for who else is to consider of the din as it is in the Hebrew the cause of the poor which is to be judged None but they and the Advocates who are to plead it all which persons are obliged in conscience to search into the truth of things not to be sparing of their pains though matters be intricate though the labour be like to be long though they shall get nothing by it to find out the bottom of a business which he that refuses to doe nay perhaps rejects the complaint of the poor or beats them off with bugg words or out of the hardness of his heart or the love of ease or fear of great men or any other respect will not give them audience or not consider and redress their grievance Solomon pronounces him a wicked an impious person and accordingly God will proceed against him f Such men indeed may scorn these threatnings nay laugh at them but thereby they will endanger the bringing all things into confusion as Solomon observes in the succeeding words v. 8. where men of scorn as it is in the Hebrew signifie such as mock at Religion and at all things that are serious whom the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawless pestilent men that regard neither God nor man but onely their own wicked humour which brings the Kingdom or place where they live into the greatest danger Which we express by the word insnare and other Translations by words of the like import which I have expressed in the Paraphrase but shall not mention here because I would leave room to insert the most admirable discourse of the Lord Bacon upon this verse It may seem strange saith he B. VIII Advanc of Learn Chap. II. Par. 12. that in the description of men made and framed as it were by nature to the ruin and destruction of a State Solomon hath chosen the character not of a proud and insolent man not of a tyrannical and cruel not of a rash and violent not of an impious and lewd not of an unjust and oppressive not of a seditious and turbulent not of an incontinent and voluptuous no nor of a foolish and unable person but of a SCORNER But this is a judgment most worthy the wisedom of that great King who best knew the causes of the conservation or subversion of a State For there is not commonly the like plague unto Kingdoms and Common-wealths as when Counsellours or Senatours and such as sit at the helm of government are by nature scorners For first such persons that they may win the reputation of undaunted Statesmen do ever extenuate the greatness of dangers and insult over those who give them their just weight as timorous and faint hearted people Secondly they scoff at all mature delays and meditated debatings of matters by consultation and deliberation as a thing too much tasting of an oratory vein and full of tediousness but nothing conducing to the summe and issue of business As for Fame thirdly at which
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
admonish thee to avoid one thing to which our Nation is too prone that is not to abuse any poor Slave whose condition is wretched enough and therefore for instance rather excuse than aggravate his fault to his Master who perhaps is too rigorous and be sure never to load him with unjust accusations lest being wronged by thee and not knowing how to right himself he appeal to the Lord and pray Him to punish thee and thou being found guilty feel the heavy effects of his vengeance See Arg. f 11. There is a generation that curseth their father and doth not bless their mother 11. And now to answer your inquiry what company you should keep There are four sorts of men I would have you set a mark upon and cautiously shun First they that are fouly ungratefull to them from whom they have received many benefits for such a sort of men there is who have no sense of obligations no not to their Parents to whom they have the greatest but rail upon their Father nay wish him dead and cannot speak a good word of their Mother 12. There is a generation that are pure in their own eyes and yet is not washed from their filthiness 12. Next to these are a sort of hypocrites who have a great opinion of their own purity and would be thought by others very vertuous but hide the greatest filthiness both in their minds and lives which either they do not see or will not take care to purge away under this outward garb of holiness 13. There is a generation O how lofty are their eyes and their eye-lids are lifted up 13. There is a third sort whose pride and arrogance is so lofty that it appears in their very countenance and makes them superciliously overlook all other men as if they were not worthy of the least respect from them 14. There is a generation whose teeth are as swords and their jaw-teeth as knives to devour the poor from off the earth and the needy from among men 14. But the fourth and last sort is most mischievous whose ravenous cruelty hath no example unless you conceive a Lion or Wolf that hath teeth both small and great as sharp as swords or knives coming with open mouth to devour every Creature that is weaker than themselves such is the savage oppression of tyrants extortioners calumniatours c. who have no mercy upon the poor and needy but make their condition which moves compassion in other men so insufferable that they are weary of living any longer in the world 15. The horse-leach hath two daughters crying Give give There are three things that are never satisfied yea four things say not It is enough 15. And here I will satisfie one of your other Questions What Creature is most unsatiable I answer the Horse-leech which sucks the bloud of other Creatures till it burst as those wicked men do the livelihood of the poor till they ruin themselves And in this perpetual craving more and more without any end there are two things so like the Horse-leech that they may be called her Daughters nay there are three that are never satisfied or rather four whose desires cannot be filled See Arg. g 16. The grave and the barren womb the earth that is not filled with water and the fire that saith not It is enough 16. They are these Death or the Grave which having consumed so many past Generations will as greedily swallow up and consume all that are yet to come the barren Womb which is wont to be desirous of Children beyond measure the Earth which drinks up all the rain that falls upon it and still thirsts for more and the Fire which devours all the fuel that is thrown into it and never ceases to burn as long as there is any thing to feed it 17. The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out and the young eagles shall eat it 17. I will not end this till I have pronounced the doom of the first sort of wicked men now mentioned v. 11. who are so ungrate full to their Parents as not onely to disobey their commands but to scorn nay and deride their persons and mock at the infirmities of their old age whose villanies shall bring them to an infamous end and expose their dead bodies for a prey to the Ravens which frequent the Brooks that run in the Vallies and to the young Eagles who shall pick out those eyes in which their scorn and derision of their Parents was wont to appear See Arg. h 18. There be three things which are two wonderfull for me yea four which I know not 18. To your next Question my Answer is that there are three things whose motions are beyond my reach nay a fourth which is the most unaccountable of all the rest See Arg. i 19. The way of an eagle in the air the way of a serpent upon a rock the way of a ship in the midst of the sea and the way of a man with a maid 19. First the wonderfull swiftness of an Eagles flight into the air quite out of our sight XXIII 5. secondly the manner of a Serpent's speedy creeping without any feet to the top of a slippery rock thirdly the way that a Ship makes in the Sea though it seem sometime to sink to the bottom of the water and again to mount up into the air But above all the slipperiness of youth which is more inconstant than the air c. and especially the impatience and restless tossings of a young man's mind his cunning and slights when he goes a woing and the wonderfull arts he hath to slide into the heart of a maid and win her love 20. Such is the way of an adulterous woman she eateth and wipeth her mouth and saith I have done no wickedness 20. And yet the subtilty of an adulterous woman is equal to this both in crafty contrivances of secret ways to enjoy her filthy pleasures and in casting a mist before her Husbands eyes to conceal them when she is in danger to be discovered For having defiled his Bed she not onely looks modestly and demurely but professes the greatest innocency and behaves her self as if she were the honestest Woman and the kindest Wife too in the world like one that having eaten some forbidden meat wipes her mouth and says she hath not so much as tasted it but abhors to let it come within her lips 21. For three things the earth is disquieted and for four which it cannot bear 21. And to satisfie your other Question What things are most intolerable my answer is that three things make such a disturbance that men groan under the load of them nay there are four which are an unsupportable grievance unto those that are oppressed by them See Arg. k 22. For a servant when he reigneth and a fool when he is filled with meat 22. First the insolent cruelty of a vile Slave