Commentary Upon Proverbs, Chapter 17
THE XVII. CHAPTER.
1 Better is a morſell of dry [bread] [if] peace be with it, then an houſe full of *Or of fat beaſts which are ſlaine.ſacrifices with ſtrife.
BEtter is a morſell of dry bread, a litle homely fare in a poore cottage with ioy and quietneſſe of mynde, is more to be eſteemed then an houſe, full of ſacrifices, with ſtrife, then ſtore of daintie diſhes in a Princely Pallace, with brawling or contention. For indeede, peace is better then all delicates.
2 A wiſe ſeruaunt ſhall hauehave rule ouer a lewd ſonne, and he ſhall diuide the inheritance among the brethren.
He which being by condition a bondman, carieth him ſelfe dutifully toward his maiſter, through Gods prouidence is appointed ſometimes to be gardian or gouernour of ſome one of his children, and ſpecially of ſuch a one, as is rude and diſſolute youth. Now moreouer, ſomtimes alſo he is ſo truſted by his maiſter, that he leaueth vntounto him his goods, to diſtribute the ſame among all his ſonnes.
3 The fining pot is for the ſiluer & the *Or chruſible.fornace for the gold, but the Lord trieth the harts.
As the veſſels which the gold-mith,Mal 3.3. Iere. 6.27. Pſal. 26. Iames. 1.3. 1. Pet. 1. proue the metals of gold and ſiluer, ſo God trieth not onelyonly the hearts of the elect, but of all men. Here thē, the Lord is reſembled to the refining veſſell, the hearts of men to gold and ſiluer.
4 The wicked man hearkeneth to lying lippes, and the deceitfull man giueth heed to the peruerſe toung.
Herein is declared,I cannot here cō ceale that Cyprian in his 4. booke Epi. 9. Ad Pupianum, readech this verſe thus, following it may be ſome other copie. The euill man hearkeneth to the toung of the wicked, but the tuſt man giueth no heed to lying lippes. Truly, according to this interpretation, the parts of this ſentēce are moſt fitly oppoſed. that to heare tales or falſe reportes willingly, is a great fault and a propertie of an vngodly perſon. The wicked man hearkeneth to lying lippes, he who is giuen to do euill, liſteneth willingly to falſe ſuggeſtions, and the deceitfull man giueth heed to the peruers toung. On the contrary ſide againe, the diſſembler heareth with ioy ſecret wiſpering or ſlaunders, which tend to the hurt of his neighbour.
5 He that mocked the poore man, reprocheth him that made him, he that reioyceth at [his] aduerſitie, ſhall not be vnpuniſhed.
That perſon who derideth the afflicted for their affliction diſhonoreth God, whom in his creatures he diſgraceth. Againe, he that is glad to ſee his poore neighbour in miſerie or therein ſhall inſult ouer him (as Shimei did ouer Dauid) ſhall ſurely be reuenged.
6 Childrens children are the crowne of the elders, & the glorie of childrē, are their fathers.
Young imps, are a garland of comfort and of praiſe vntounto their aunceſtors. For in them they liue,Pſal. 128.6. and by them they appeare to hauehave bene fruitfull. On the otherſide againe, it is a great honor to childrē, to hauehave deſcended from many worthie progenitors.
7 Excellent talke becommeth not a *Or foole.vayne man, much leſſe doth vayne talke become an excellent man.
Excellent talke, graue ſpeech concerning waightie matters or holy things as faith and repentance, becommeth not a vayne man, beſeemeth a contemptible perſon or diſſolute liuer, much leſſe doth vayne talke become an excellent man, corrupt and vnſauerie communication then, doth farre worſe become one that excelleth other in vertue or authoritie. For example, it becommeth not a churle to boaſt of liberalitie or to talke thereof, but it leſſe becommeth one that is francke, to promiſe that which he doth not or will not performe. Againe, it beſeemeth not a prophane Atheiſt to talke of Religion, but it leſſe beſeemeth a profeſſed Chriſtian, to ſweare, to lye, or to vſe ſuch filthie talke as is common in the mouthes of Proteſtantes now a dayes. Moreouer, it is an abſurde thing that a ſimple or vnlearned mā, who neither knoweth one letter of the booke nor vnderſtandeth the principles of Religion, ſhould diſcourſe of the deepeſt myſteries of Diuinitie, or diſpute of the controuerſies of theſe times. But it leſſe befitteth learned or godly Preachers, to teach lyes, to raile, to ſcoffe, or to ſtuffe out their Sermons with many vayne or fooliſh fables. Finally, it is vnmeet for a meane perſon to occupie him ſelfe in ſpeaking of matters of ſtate or the higheſt points in common wealth affayres: but then it muſt needes be more vnmeet for any worthie perſonage, to ſpēd time in talking of games & paſtimes, of dice and cardes, of buls and beares, or ſuch other toyes or vanities.
8 A gift in his eyes who therewith is delighted, is as a verie pleaſant pretious ſtone, it prospereth, whither ſoeuer it tendeth.
A preſent is ſo welcome to a couetous mā, as that it obtaineth any thing at his hand. For whether it be giuen to get an office, or to find pardō of an offence or to appeaſe wrath, or to winne fauour, it hath a proſperous ſucceſſe.
9 He which couereth a tranſgreſſion, ſeeketh louelove, but he that repeateth a matter, ſeparateth the chief friend.
He is a good preſeruer of concorde who letteth a fault ſlip or burieth in ſilence an old offence,Col. 3.13. but he which rippeth vp old matters, maketh variance betweene moſt louing friends, or eſtrangeth him from him ſelfe with whom he had moſt familiar acquaintaunce.
* Or more wringeth.10 One reproofe entreth more into him that hath vnderſtanding, then an hundred ſtripes into a foole.
An admonition by words be it neuer ſo ſhort, not onelyonly grieueth but bettereth the wiſe and humble perſon. On the contrarie ſide, euen correction by ſtripes be it neuer ſo ſharpe or continuall, litle or no whit at all pierceth or amendeth the obſtinate wicked man.
11 The wicked man ſeeketh rebellion only: at the laſt a cruell meſſenger ſhall be ſent againſt him.
The vngodly man proceeding on in his ſinnes, ſhal meete at the length with ſome inſtrument or viall of Gods vengeance.
12 *Or it is better to meete a she beare. &c. So doth Paule. 2. Theſſ. 3.2. See an example in the men of Creta. Tit. 1.12.Let a ſhe beare robbed of her whelpes meete a man, and not a foole in his folly.
Salomon here prayeth, that the godly man be deliuered from vnorderly and vnreaſonable men. Of all wild beaſts, a beare moſt exceedeth in rage. Now if at any time ſhe be robbed of her whelps, her fierceneſſe is doubled. It is then a dangerous thing to be met on ſodaine by a beare. But it is yet more perillous, for a man to meete a ruffian or a furious perſon. For a beare may be tamed by art, but a foole will not be perſwaded. A beare may be ſhunned by ſwiftneſſe, but a wicked man purſueth his neighbour to the death. A beare hurteth the bodie only, a foole bodie goods and name together. To conclude, a beare doth harme onelyonly with tooth and paw, but a miſchieuous man with hart, hand, toung and weapon.
13 Whoſoeuer rewardeth euil for good, See a like ſentēce Pſal. 7.7.8 9. a diſcourſe hereof Pſal. 10…. an example Ier. 18.euil ſhall not depart from his houſe.
Whoſoeuer rewardeth euill for good. Whoſoeuer he be which is ſo vnthankfull, as not onelyonly to render good for good, but to recompence well doing with hurt or euill, euill ſhall not depart from his houſe, ſhall, not once onelyonly but continually be plagued, not in his perſon onelyonly but in his familie.
14 He that beginneth ſtrife, is as one who openeth the waters, wherefore before the contention be *or flush outmedled with, leaue off.
He that beginneth ſtrife. That perſon who firſt prouoketh his neighbour to brawle or to fight, is as one who openeth the waters, is like him who vnlocketh the ſluce or cutteth the ground or banke, wherby a pond or riuer is hemd in. For he can no more ſtay the ſtrife which once he hath begun, then he which hath broken the ground, can hinder the water from fluſhing out, or ſtop it at his pleaſure, the which waxeth ſtill greater and greater from time to time.Mat. 5.25.26 Wherfore before the contention be medled with. If then thou be wiſe, contend not vnneceſſarily, but agree with thine aduerſarie quickly, before the action be commenced, or his wrath be kindled.
15 He which iuſtifieth the wicked man, and he which condemneth the iuſt man, are euē both an abhomination to the Lord.
As well he,See the fountain herof Exod. 23.…. who in the ſeate of iudgement abſolueth the malefactor, as he which puniſheth the weldoer, committeth an hainous ſinne, which God will ſeuerely reuenge.
16 Why is there a price in the hand of a foole? to poſſeſſe wiſedome? nay he hath no he art.
Who can but diſdaine vngodly rich men, who hauehave great meanes of attaining vntounto learning & of doing good workes, but either they hauehave no hunger after theſe things, or no capacitie to comprehend them?
17 A friend loueth at all times, and is borne a brother in aduerſitie.
See examples in Abaham who ventured his life for Lot when hee was caried away captiue, in Dauid & Ionathā and in Ruth and Naomi.A friend loueth at all times, he that beareth heartie good will to a man, ſheweth him ſelfe kind vntounto him continually, neither is there anie day or time, wherin he embraceth him not in his affection. And is borne a brother in aduerſitie. Now, when ſome great affliction falleth out, then is this louing friend manifeſted to be a brother in verie deed, inaſmuch as he ſheweth the naturalneſſe and ſoundneſſe of his affection, by cleauing to his neighbour in his trouble, & by comforting him all maner of wayes.
18 A man deſtitute of vnderſtanding toucheth the hand, promiſing ſuretiſhip, before his friend.
A raſh foole proffereth him ſelfe to be ſuretie for his friend, before he be intreated by him to take this burden vponupon him in his behalfe.
19 He which loueth rebellion, loueth ſtrife, he which exalteth his gate, ſeeketh deſtruction.
He which loueth rebellion. Such a one as is croſſe or ouerthwart in his dealings, oppoſing him ſelfe againſt God and man, loueth ſtrife, draweth trouble on him ſelfe, which alwayes doth follow ſuch peruerſeneſſe. He which exalteth his gate. Againe, he who in the pride of his heart preferring him ſelfe aboue other, carieth an higher port thē his abilitie doth beare or require, ſeeketh deſtruction, by this his misbehauiour ſo ouerthroweth him ſelfe oftētimes, as they do which ſeeke to caſt them ſelues downe headlong from ſome high place.
20 He who is of a froward heart ſhall not find good, and he which hath a craftie toung, ſhall fall into euill.
Both he whoſe heart is vnſound, ſhall want bleſſings, and he whoſe toung doth flatter and deceiue, ſhall find heauie iudgements.
21 He who begetteth a foole, [begetteth him] vntounto his owne ſorow, and the father of a foole ſhall not reioyce.
The parents of ſuch children as proue ſtubburne, hauehave bene the authors of ſorrow vntounto them ſelues, neither ſhall they be able to take cōfort in any thing in the world, ſeeing their graceleſſe imps, will be a perpetuall thorne in their hearts.
22 A ioyfull heart cauſeth good health, but a *Or a broken ſpirit.ſorowfull mind, drieth vp the bones.
Great force there is as wel in ioy as in ſorow. A ioyfull heart cauſeth good health. A merrie mind quickeneth the bodie together with all the ſenſes thereof, conuaying thereinto a vital vigor. For the reuiuing of the bodie proceedeth from the heart, which being in good tēper, it can not be but that all the other parts muſt alſo be in their right tune. But a ſorowfull mynde drieth vp the bones. On the contrary ſide, a heauie ſpirit cauſeth ſickneſſe and diſeaſes. For when the heart is ſad, the ſpirits are drawne backe, the humours are dried vp, the verie bones them ſelues are filled with aches.
23 A wicked man taketh a gift out of his boſome, to peruert the wayes of iudgement.
A wicked man, one who hath an ill minde or an ill cauſe, taketh a gift, draweth forth a bribe, out of his boſome, ſecretly and cloſely, to peruert or wreſt the wayes of iuſtice, to peruert or ſtop the law, which is the life of the common wealth.
24 Wiſedome is in the face of the prudent man, but the eyes of a foole [roue] to the ende of the earth.
He who is indued with diſcretion carrieth calmeneſſe in his browes, modeſtie in his eyes, grauitie & ſtayedneſſe in his looks. On the contrary ſide, he who is ſimple or vaine, ſheweth ſignes of lightneſſe and inconſtancie in his countenance.
25 A fooliſh ſonne is a vexation to his father, and a bitterneſſe to his mother.
A leud child, is not onelyonly a matter of ſorow to his parents, but prouoketh them alſo vntounto wrath and choler.
26 It is not good to puniſh *Or alſo the iuſt, to wit with the wicked.euen the iust man, to ſtrike the well diſpoſed, is contrarie to equitie.
Not onelyonly to kill, but to ſcourge or fine anie for well doing, is a great ſinne which God will ſeuerely reuenge.
27 A wiſe man ſpareth his words, and a mā of vnderſtanding is of a coole ſpirit.
28 Euen a foole when he holdeth his peace is counted wiſe, and he which ſtoppeth his lips, prudent.
The diſcreet perſon is ſilent, euen when he is prouoked vntounto wrath, neither onelyonly doth he moderate his ſpeeches but his affections. Moreouer, euen the vngodly and vnlearned perſon, putting vp a wrong with patience and keeping ſilence,Here with the Greeke interpretors and Ierome I read letaanah occaſionem quaer…, which reading alſo by ſome of ſounde iudgement in our time is thought to be the truth. is thought & ſayd in that reſpect and for that time, to be verie wiſe and warie.