Commentary Upon Proverbs, Chapter 18
THE XVIII. CHAPTER.
1 He who ſeparateth him ſelfe, ſeeketh a quarrell, he medleth in euerie matter.
That perſon is ſayd to ſeparate him ſelfe, who ſeuereth him ſelfe from other in heart or courſe of life. Such a one ſeeketh a quarrell, that is to ſay, wayteth for ſome occaſion or oportunitie of falling out or bralling.Ep. Iud. 19. ver. To cōclude, he medleth in euerie matter, he ſtirreth very buſily in eueryevery thing which is done, & catcheth at eueryevery word which is ſpoken, to the end he may take ſome occaſion of breaking concord, or prouoke his neighbour vntounto ſtrife.
2 A foole is not delighted with vnderſtā ding, but with thoſe things, which are in his owne heart.
Albeit, moſt profitable inſtructions are taught or moſt ſound arguments brought to conuince the conceited perſon of his errour or euill courſe of life, yet he is ſo farre off from reſting therein, that he wōderfully pleaſeth him ſelfe in thoſe phantaſticall imaginations onelyonly, which his blind or froward heart, deuiſeth or miniſtreth vntounto him.
3 When the wicked man commeth contempt commeth alſo, and with the vild perſon reproch.Before. 11.2.
Diſgrace and infamie followeth the notorious offender eueryevery where.
4 The wordes of an excellent mans mouth, are as deepe waters, the well ſpring of wiſedome, is like a flowing riuer,
Euen as deepe waters fayle not but are plentifull, or as a flowing riuer is neuer dry nor ſtandeth ſtill but runneth continually, ſo the godly ſpeeches of a man indued with knowledge, are not ſuperficiall but ſound, not barren but fruitfull. For out of the good treaſure of his heart bringing foorth good things, he ceaſeth not out of his lippes to powre forth dayly inſtructions.
5 It is not good to reſpect the perſon of the wicked, to ouerthrow the iuſt man in iudgement.
It is a great ſinne by regarding of ſome thing in the vngodly aduerſarie, the which is without the cauſe, as honour, frendſhip, or a gift,Exod. 23.2.3. to condemne or wrong the innocent perſon.
6 The lippes of the foole make ſtrife, and his mouth calleth for ſtripes.
7 A fooles mouth is his owne deſtructiō, and his lippes, a ſnare to his ſoule.
8 The wordes of the whiſperer are as flatterings, but they go down into the inward parts of the belly.
EueryEvery one herein is warned againe, to take heede that he abuſe not his toung. The lippes of the foole make ſtrife, euen as moles raiſe vp hils whitherſoeuer they goe, ſo raſh people ſtirre vp ſtrife whereſoeuer they become, and his mouth calleth for ſtrips. The words which proceede out of the mouthes of the wicked, cauſe them oftentimes to be ſmitten and wounded. A fooles mouth is his owne deſtruction, &c. The ſpeech of the vngodly perſon ſome times cauſeth hi… to be called into queſtion & worketh his vtter vndoing. The words of the whiſperer, &c. The ſecret backbiters tale,Pſal. 52.21. is ſmooth as the oyle, but it cutteth like a ſword, ſo that he can both bite and cry, as we ſay in our Engliſh Prouerbe.
9 He that is negligent in his buſineſſe, is euen brother to him, who is a waster.
The idle perſon is another ſpendthrift as it were. For as the prodigall perſon conſumeth his goods by lauiſhing them out, ſo the ſluggard ſuffereth his poſſeſſions to decay by not looking to them or labouring to maintaine them. The one ſpendeth all, the other getteth nothing, and thus as both are vnthriftie, ſo both fall into extreme pouertie at the laſt.
10 The name of the Lord is a ſtrōg tower, the righteous man runneth vntounto it, and is exalted.
11 The rich mans ſubſtance is (as it were) his defenced Citie, and as an high wall in his imagination.
In the former of theſe two verſes, reſorting vntounto the Lord by faith in the time of trouble, is commended. The name of the Lord, the protection and fauour of God toward the elect in Chriſt, is a ſtrong tower, is a ſufficient defence and a ſure refuge againſt all daungers. The iuſt man runneth vntounto it, So did Dauid Aſa, Iehoſaphat and Hezechia.he who is iuſtified by the bloud of Ieſus Chriſt and ſanctified by the holy Ghoſt, in time of affliction, ſpeedely, by faith, repentance, prayer, and faſting repaireth hereunto, as men in time of warre runne to caſtles or fortreſſes, that they may be ſafe from daunger, and is exalted, and ſo is preſerued from the rage of troubles, and kept out of the reach of all his aduerſaries. In the eleuenth verſe, confidence in riches is condemned. The rich mans ſubſtance, &c. aboundance of earthly treaſures ſeemeth a ſtrong defence againſt euils, and a meanes of auoyding all daungers, vntounto the wordly rich man.
12 Before deſtruction the heart of a man is haughtie, Luc. 14.12. Iam. 4.6. Pet. 5.5.but lowlyneſſe goeth before honour.
Securitie is the forerunner of a fall,See the expoſitiō hereof, before. 12.2.16.18.15.33. humilitie of preferment and of all good bleſſings and graces.
13 For one to aunſwere a matter before he hath heard it, it is a follie and ſhame.
It is a note of raſhneſſe and a great diſcredite vntounto a man, to giuegive a verdite vponupon cauſes not throughly knowen vntounto him, or to pronounce an haſtie ſentence vponupon any perſon.
14 The ſpirite of a man beareth out his infirmitie, but a *Or according to Tremellius a broken ſpirite who can lift vp▪wounded ſpirite who can beare?
This ſentence teacheth, that the diſeaſes of the minde are more heauy and grieuous thē the diſeaſes of the body. The ſpirite of a man beareth out his infirmitie, the minde of a man if it be couragious or ſound, ſuſteineth with patiēce the diſeaſes of the body or any outward croſſe whatſoeuer. But a wounded ſpirite who can beare? as for a ſoule full of bitter grief, the body cā not carie with cōfort, no thing can eaſe, no perſon cā quiet. Albeit women in trauaile doe cōmonly forget all their paines and greatly reioyce when they hauehave brought foorth a male child into the world, yet the wife of Phineas, becauſe her heart was full of ſorrow for the taking of the Arke of God, neither could nor would receiue any comfort by her new borne ſonne. So likewiſe, although Muſick is a medicine as it were to a penſiue minde, and men are wont to take chief delite in their harpes and violes, yet the Iſraelites being as it were reſolued into mourning and teares at the waters of Babylon, hung vp their inſtruments on the willowes in that place, as things without force to miniſter any comfort vntounto them. Nothing then beſides the grace of God alone, can cure a wounded or broken ſpirit…, not melodie, not feaſting, not any outward bleſſing. No perſon can lift vp a minde extremely caſt downe, excepting onelyonly God him ſelfe not child, not father, not friend, not neighbour, not husband, not wife, the greateſt outward comfort in the world.
15 The heart of the prudent man poſſeſſeth knowledge, and the eare of the wiſe ſeeketh knowledge.
The heart of the prudent man, the ſoule of that perſon who is indued with vnderſtanding, poſſeſſeth knowledge, keepeth and holdeth faſt that which it hath already learned, and the eare of the wiſe ſeeketh knowledge, they that regard their owne welfare, endeuour by hearing of other, to increaſe their knowledge & to know that which yet they hauehave not learned.
16 A mans gift enlargeth him, and bringeth him before great perſonages.
There is great force in giftes or preſentes, both to deliuer mē out of trouble and to bring them into fauour. The gift of a mā enlargeth him, a preſent deliuereth a mā out of cloſe priſon, & bringeth him before great perſonages, moreouer, it maketh a mā gratious in the eyes of great ſtates and leadeth him into their preſence.
17 He that is firſt in his *Or plea.cauſe [ſeemeth] iuſt, but his neighbour commeth, and maketh inquirie of him.
See an example in Tſibaes complaint and Mephibosbeths defence.There is great force in orderly proceedings vntounto the diſcerning of caſes and deciding of cōtrouerſies. He that is firſt in his cauſe ſeemeth iuſt, he that ſpeaketh firſt in a matter, maketh oftentimes ſuch a ſhow of truth or right, as that although he hath indeede the worſer part, yet he ſeemeth to hauehave the better. But his neighbour commeth and maketh inquirie of him. Afterward, the other partie pleadeth in the ſecond place, and inueigheth againſt the former perſon, detecteth his ſleightes, confuteth his argumentes, finally prooueth his own cauſe to be moſt ſound and good. Thus as we vſe to ſay in our Engliſh Prouerbe, one cauſe is good till another be heard, for which cauſe we are to heare both parties ſpeake, before we determine ought on either ſide.
18 The lot cauſeth contentions to ceaſe and maketh a partition among the mightie.
In ſome caſes, as namely in thoſe which otherwiſe can not be well decided, the lot or ſtraw as we vſe to ſpeake, muſt be man of law. The lot cauſeth contentions to ceaſe, the lot quickly endeth controuerſies, which otherwiſe are endleſſe. For it reuealeth Gods will, and furthermore, it being mooued by the immediate finger of the Lord, eueryevery one that hath any ſparke of reaſon and Religiō, will reſt therein and yeeld thereunto. And maketh a partition among the mightie. Moreouer, the lot is a meanes, whereby ſpoyles and inheritances are diuided not onelyonly among meane perſons, but the wealthie, the ſtrong, and the honourable. As concerning lots, they were much vſed amongeſt the people of the Iewes as may appeare by ſundry places of the Scripture, neither is the vſe of them now vnlawful,Num. 33.1. Sam. 10. Act. 1. Ionah. 1. Iud. 7. but warrantable by the word of God, ſo that it be taken vponupon iuſt occaſions alwayes, and ioyned with calling on the name of God. Theſe cautions obſerued, a lot may lawfully be vſed, either in diuiding of poſſeſſions, or in chuſing of officers to ſome place or dignitie. But when a lot is caſt to inquire what ſucceſſe men ſhall hauehave in their affaires, or to ſet vp ſome odde bankerout with the deceiuing and diſaduantaging of many, or to play and to make ſport, it is abuſed. Here occaſion is offred to diſcours, whether cardes and diſe be lots as ſome verie learned and godly writers iudge them to be, but becauſe mine intent in this Treatiſe is not to dilate matters, but to touch all things briefly, nor to enter into controuerſies, but to expound the ſenſe of the parables of this booke, I paſſe this point ouer. Neuertheleſſe, this one thing I can not let ſlip or pretermit, concerning the vayne paſtime of diſing (and ſo conſequently of carding) that euen one of our own Prophets old Chaucer by name, hath noted in his writings to be full of ſpots, as late Diuines teach that it hath the nature of lots, howbeit abuſed. For ſaith he.
Diſing is the very mother of leaſings,
And of deceit and curſed for ſwearings,
Blaſphemie of God, manſlaughter and waſt alſo,
Of battaile naughtineſſe and other moe.
It is reproofe and contrarie to honour
For to behold a common diſer,
And euer the higher he is in eſtate,
The more he is holden deſolate.
If that a Prince doth vſe hazardie,
In all gouernance and pollicie,
He is by a common opinion.
Holden leſſe in reputation.
Lordes may finde other manner of play
Honeſt inough to driue the day away.
19 A brother offended, *Or falling away.is harder to winne then a ſtrong Citie, and their contentions are as the barre of a Caſtle.
The warre betweene naturall or ſpirituall brethrē, is here ſhewed to be vnreconcileable. A brother offended is harder to winne then a ſtrong Citie, a kinſeman or friend diſpleaſed or falling away and departing,See an examples in Cain, and Abell, and in Paul and Barnabas. reſiſteth all intreaties, giftes, and meanes of reconciliation more ſtoutly and ſtifly, then a defended towne doth the aſſaultes of the weapon or the Ambaſſages which are ſent for the intreating of peace. And their contentions are as the barre of a Caſtle. Moreouer, the ſtrifes of brethren are as ſtrong as moſt ſtrōg barres, neither can be broken off by any meanes.
20 With the fruite of a mās mouth, ſhall his belly be ſatisfied, with the reuenue of his lips, ſhall he be filled.
21 Death and life are in the power of the toung, as eueryevery one deliteth to vſe it, he ſhall eate the fruite thereof.
The toung herein is compared vntounto a fruitefull tree, to declare that euen as a man eateth of ſuch fruites as he hath, ſo ſhall he hauehave ſuch an eſtate, as he hath a toung. With the fruite of a mans mouth ſhall his belly be ſatisfied, &c. According as eueryevery one vſeth his toung, ſo good things or euils do befall him and that in great aboundance. Death and life are in the power of the toung, &c. A man by abuſing his toung, in teaching, accuſing, witneſſing, and ſpeaking, may vndoe and deſtroy him ſelfe and other. On the contrary ſide againe, a man by vſing his toung aright, in exhorting, teſtifying, giuing aduiſe, and talking with eueryevery one, may ſaue his owne ſoule and his neighbours.
22 He who findeth a wife, findeth a good thing, and obtaineth fauour of the Lord.
Now, the ſpirite of God intreateth of matrimonie. He who findeth a wife, findeth a good thing. Whoſoeuer meeteth with a vertuous wife, meeteth with an excellent bleſſing. In deede, ſome wiues by reaſon of their corruption are croſſes to their husbandes, but here the ſpirite of God alluding to the inſtitution of God that it is not good for man to be alone,Gen. 2. commē deth ſuch a wife as is an helper to her husband in all good things. And obtaineth fauour of the Lord, euen as that poore man, vponupon whom a Prince beſtoweth his daughter, findeth grace in his eyes, ſo that perſon is accepted & fauoured by the king of heauen, to whō he graunteth in mariage a godly wife, who is one of his owne daughters.
23 The poore man ſpeaketh [with] *Or ſpeaketh ſupplications.prayers, but the rich man anſwereth roughly.
The courſe of mens behauiour both in the ſtate of aduerſitie and of proſperitie, is touched in this verſe. The poore man ſpeaketh with prayers, beggers, bondmen, priſoners and ſuch like afflicted perſons,See an example in the Iſraelites ſpeech to Pharao Exod. 5. carie them ſelues very ſubmiſſely toward the wealthie and the mighty. But the rich mā anſwereth roughly On the cōtrary ſide, they who hauehave aboundance of goods or are in authoritie, vſe to reuile & to rate the poore as dogs. Commonly thus it is, but yet not alwayes. For ſome of the loweſt ſort ſpeake moſt diſdainefully, and againe, ſome great perſonages behaue them ſelues moſt curteouſly. This ſentence then is thus to be vnderſtood, that vſually poore people are lowly in their behauiour, and the rich ſcornefull and haughtie. Neuertheleſſe, it may alſo generally be taken thus, that they who are poore in ſpirite alwayes ſhew humilitie in their ſpeeches and actions, whereas the rich according to the world, manifeſt their inſolencie by word and deede continually.
24 A man that hath many friendes is *Or to mainteine frēdship.to ſhew him ſelfe friendly, but ſome one louer there is, who *Or cleaueth, to wit in hartie good will aboue a brother.is nearer then a brother.
Amitie is intreated of in this ſentence. A man who hath many friendes is to ſhew him ſelfe friendly, he who hath great acquaintance, is to hold in with eueryevery one of his well wiſhers, to which end he is not onelyonly to take heede leaſt by ſtrangeneſſe of offring of diſcourteſie he looſe the liking of any, but to endeuour by all ſignes and pledges of good will, to knit the hearts of all faſter and faſter vntounto him. But ſome one louer there is who is nearer then a brother. Now moreouer, among many friendes there is ſome one eſpeciall and extraordinarie louing mate, whoſe heart aboue all other, yea aboue a natural brother, is glued vntounto his neighbour in ſuch ſort, as that he is ready to do any thing for his good, yea euen to dye for him, which no common friend or kinſman lightly will doe. Wherefore aboue the reſt,See an example in Dauid and Ionathan. ſuch a one is to be loued and made much of, for indeed the onelyonly load ſtone of louelove, is ſhewing of louelove againe, not onelyonly in wordes but in deedes.