ment, which notwithstanding we see is excellently laboured and reduced. Of this kind of wisdom it seems some of the ancient Romans in the best times were professors: for Cicero reports that a little before his age senators who had most name and opinion for wisdom and practice in affairs (as Coruncanius, Curius, Lælius, and many others) used to walk at certain hours in the Forum, where they might give audience to their fellowcitizens, who would consult with them not merely on subjects of law but on all sorts of business; as on the marriage of a daughter, the education of a son, the purchase of a farm, a contract, accusation, defence, and every other occasion incident to man's life.' Whence it appears that there is a wisdom of counsel and advice even in private causes, arising out of a universal insight and experience of the affairs of the world; which is used indeed upon particular causes, but is gathered by general observation of causes of like nature. For so we see in that book which Cicero wrote to his brother, " on Canvassing for the Consulship"2 (being the only book of particular business that I know written by the ancients), although it especially concerned an action then on foot, yet it contained many politic axioms which prescribe not only a temporary but a perpetual direction in the case of popular elections. But of this kind there is nothing any way comparable to those Aphorisms composed by Solomon the King, of whom the Scriptures testify, "that his heart was as the sands of the sea; "3 for as the sands of the sea encompass all the coasts of the earth, so did his wisdom embrace all things human as well as divine. But in these Aphorisms, besides those of a theological character, there are not a few excellent civil precepts and cautions, springing from the inmost recesses of wisdom and extending to much variety of occasions. Wherefore seeing I set down this knowledge of scattered occasions (which is the first part of the knowledge touching negotiation) among the deficients, I will stay awhile upon it according to my custom, and offer to consideration an example of the same, taken from the Aphorisms or Proverbs of Solomon. Nor in my opinion can I be with reason blamed for seeking a politic meaning in one of the Sacred writers; for if those commentaries were extant which this same Solomon wrote touching the nature of things, (wherein he treated of every vegetable, from Cicero, De Orat. iii. 33. 2 De Petit. Consulatus. 1 Kings, iv. 29. the moss upon the wall to the cedar of Lebanon, and likewise of all animals),' it would surely be lawful to interpret them in a natural sense; and therefore we may here use the same liberty in matters political. An Example of a portion of the doctrine concerning scattered occasions, taken from some of the Proverbs of Solomon. If the anger of a prince or a superior be kindled against you, and it is your turn to speak, Solomon gives two directions: first, "that an answer be made," and secondly, "that it be soft;" the former whereof contains three precepts. First, to beware of a sullen and obstinate silence, which either takes the fault entirely on yourself, as if you had no answer to make; or secretly impugns your superior of injustice, insinuating that his ears are not open to a defence, though a just one. Secondly, to beware of postponing the matter and demanding another time for defence; which either conveys the same impression as the preceding one, that your superior is carried away by too great an excitement of temper; or plainly intimates that having no answer ready you are meditating a false and artificial defence. Wherefore it will ever be the best course to bring forward something in excuse directly as the occasion arises. Thirdly, that an answer at all events be made; not a simple confession or submission, but with a mixture of defence and excuse; for a different course is unsafe, except with very generous and noble characters, which are extremely rare. It follows in the other precept, that the answer be soft, not harsh or rough. PROVERB. (2.) A wise servant shall have rule over a foolish son, and shall have part of the inheritance among the brethren.3 Explanation. In all disordered and discordant families there is ever some servant or humble friend of great influence, who acts as arbiter and settles their disputes, and to whom on that account both Kings, iv. 33. 2 Prov. xv. 1. Prov. xvii. 2. the whole family and the master himself are subject. Such a man, if he is pursuing his own interest, foments and aggravates the family feuds; but if he is truly faithful and upright he deserves a great reward; even to be counted as one of the brothers, or at least to have the direction of the inheritance in trust. PROVERB. (3.) If a wise man contend with a fool, whether he rage or laugh, he shall find no rest.1 Explanation. We are often advised to avoid an unequal contest, meaning that we should not contend with those that are too strong for us. But the advice here given by Solomon is no less useful, "Not to contend with one that is unworthy;" for herein the chances are altogether unequal; seeing it is no victory to conquer, and a great disgrace to be conquered. And it makes no difference in this kind of contest, whether we take it in jest, or in scorn and contempt; for, whichever way we turn, we must lose in dignity and can no ways quit ourselves well of it. But the worst of all is if, as Solomon says, our adversary has somewhat of the fool in him, that is, if he be bold and presumptuous. PROVERB. (4.) Lend not thine ear to all words that are spoken, lest thou hear thy servant curse thee.2 Explanation. It is scarcely credible what confusion is created in life by a useless curiosity about the things which concern us; that is, when we set to work to inquire into those secrets which when discovered produce uneasiness of mind, but are of no use to forward our designs. For first there ensues vexation and disquiet of mind, seeing all things human are full of treachery and ingratitude. And therefore if we could obtain a magic glass wherein we might view all the enmities and all the hostile designs that are at work against us, it were better for us to throw it down at once and break it to pieces; for these matters are but as the rustling of leaves, and have short duration. Secondly, this curiosity overcharges the mind with suspicions, a thing Prov. xxix. 9. 2 Eccles. vii. 21. which ruins counsels, and renders them inconstant and perplexed. Thirdly, it often renders permanent those very evils which would otherwise blow over; for it is a dangerous thing to alarm the consciences of men; who, if they imagine themselves undetected, may come to a better mind; but if they perceive that they are discovered, they repel mischief with mischief. Rightly therefore was it considered great wisdom in Pompey that he burned all Sertorius's papers unperused either by himself or others.1 PROVERB. (5.) Poverty comes as one that travelleth, and want as an armed man.2 Explanation. It is elegantly described in this proverb, how the shipwreck of fortunes comes upon prodigals and those that are careless of their estates; for debt and diminution of capital come on at first slowly and step by step like a traveller, and are scarce perceived; but soon after want rushes in like an armed man, so strong and powerful as no longer to be resisted; for it was rightly said by the ancients, "that necessity was of all things the strongest."3 Wherefore we must meet the traveller on his way, but against the armed man we must fortify. PROVERB. (6.) He that instructs a scorner gets to himself shame, and he that rebukes the wicked gets himself a blot.1 Explanation. This agrees with the command of our Saviour, "not to cast pearls before swine," but a difference is made between the actions of instruction and reproof; and also between the persons of the scorner and the wicked; and lastly, there is a difference in the return; for in the former case the labour is but lost, in the latter it is repaid with a stain and blot. For when a man informs and instructs a scorner, in the first place he loses his time; and secondly, the attempt is laughed at by others as a vain thing and labour misapplied; and lastly, the scorner himself despises the knowledge which he has received. But there is greater danger in the reproval of the wicked; for not only does a 1 Cf. Eurip. Helena. 513. • Prov. ix. 7. 2 Prov. vi. 11. St. Matt. vii. 6. wicked man lend no ear to advice, but turns again on his reprover, whom being now made odious to him he either directly assails with abuse, or afterwards traduces to others. PROVERB. (7.) A wise son makes a glad father, but a foolish son is the heaviness of his mother.' Explanation. Here are distinguished the domestic comforts and tribulations of a father and mother respectively, touching their children. For a wise and prudent son is of most comfort to the father, who knows the value of virtue better than the mother, and accordingly has more joy in the virtuous inclination of his son; he may feel a satisfaction also in the course he has pursued, whereby he has brought up his son so well and implanted sound morality in him by precept and example. But the mother has most sorrow and discomfort at the ill fortune of her son, both because the affection of a mother is more gentle and tender, and because she is conscious perhaps that she has spoiled and corrupted him by her indulgence. PROVERB. (8.) The memory of the just is blessed, but the name of the wicked shall rot.2 Explanation. A distinction is here made between the character of the good and the bad after death. For when the envy which carped at the reputation of the good in their lifetime is quenched, their name forthwith shoots up and flourishes, and their praises daily increase; but for the wicked, though their reputation through the favour of their friends and partizans last for a time, yet soon it turns into contempt, and in the end their fleeting glory changes into infamy and as it were a foul and noxious odour. PROVERB. (9.) He that troubles his own house shall inherit the wind.3 Explanation. A very useful admonition, touching domestic discords and disturbances. For many from the separation of their wives, the Prov. x. 1. 2 Prov. x. 7. 3 Prov. xi. 29. |