Commentary Upon Proverbs, Chapter 15
THE XV. CHAPTER.
1. A ſoft anſwere turneth away wrath, but a bitter word, ſtirreth vp anger.
See an example on the one ſide in Gedeon Iud. 8.2. &c. On the other in Naball, who by his currish anſwere moued Dauid to great anger.A Speech wherein faire wordes are vſed or titles of reuerēce giuen, cauſeth diſpleaſure to ceaſe. But a bitter word ſtirreth vp anger, ſharpe and reprochfull termes moue choler. The reaſon hereof is manifeſt. For by the ſpeaking of an hard word, the cauſe of anger is increaſed. Againe by vttering of a gētle ſpeech the matter of wrath is diminiſhed.
2 The toung of the wiſe ſetteth forth knowledge, but the mouth of fooles, powreth out folly.
The prudent perſon ſpeaketh in ſuch ſort, as that his ſpeeches carie a grace & force with them, which he placeth and ordereth rightly and wiſely. The vndiſcret man on the other ſide, hath no regard either to the matter or manner of his ſpeech.Col 4.6. Let then your ſpeech be gracious alwayes and powdred with ſalt, that you may know how to anſwere eueryevery man.
3 The eyes of the Lord are in all places, beholding the wicked and the good.
Here is obſerued, that the all-ſeeing ſpirite of the Lord vieweth and pondereth all the corners of the world and all ſorts of perſons. This is all one with that which the author of the Epiſtle to the Hebrewes meaneth when he ſaith,Heb. 4. that all things are naked and manifeſt before him, with whom we hauehave to do. For, as concerning the quarters of the world,Pſal. 139. Lord whither ſhall I go from thy ſpirite, or whither ſhall I flye from thy preſence. If I clymbe vp to heauen thou art there, if I lay my bed in the graue, behold thou art there alſo. Now, as touching the perſons of all ſortes, the Lord is in the temple of his holyneſſe, the Lordes throne is in heauen, whoſe eyes behold and whoſe eye lids try the ſonnes of mē. The Lord trieth the iuſt mā,Pſal. 13. but his ſoule hateth the wicked man, and him who loueth violence.
4 The healing of the toung is as tree of life, the miſchieuouſneſſe of it, is as a breach made by the winde.
As a tree which bringeth forth pleaſant and holeſome fruites,Iob. 8.1. Iames. 3. is a pretious and profitable thing: ſo the toung which conuerteth and comforteth the hearts of mē is a rare iewell. On the contrary ſide, as a bluſtering winde which throweth downe trees & houſes doth much harme: ſo a venemous toung which cauſeth troubles and great calamities, is one of the greateſt euils in the world.
5 A foole deſpiſeth his fathers inſtruction, but he which regardeth a rebuke, is very wiſe.
He who is an enemie vntounto his owne well fare,See the 10.1. will not be ruled by good counſell, but he who is content to be reproued, tendreth his owne happie eſtate.
6 In the houſe of the righteous man, there is great *or Strength.treaſure, but the wicked mans reuenue, waſteth of it ſelfe.
The meaning of this ſentence is manifeſt, namely, that the goodes of the iuſt remaine and continew firme vntounto them and theirs, and that ſinners ſubſtāce cōſumeth none in a manner can tell how. The roote of this ſentence is to be found in the booke of Deutronomie,Deut. 28.17. where the Lord, firſt, maketh this promiſe to thoſe who feare him, that he will bleſſe their baſkets and their barnes, and ſecondly threatneth the tranſgreſſors of his lawes, that he will curſe them in their baskets and their kneading troughes, yea in the fruite of their belly and of their ground.
7 The lippes of the wiſe ſcatter knowledge, but the heart of the fooles, that which is not good.
The godly whereſoeuer they come, ſpeake to the edification of their brethren. In their houſes they Cathechiſe their children, in the companie of their neighbours, they intreat of Gods word and workes, finally in the Church if they be teachers, they publiſh wholeſome doctrine. On the cōtrary ſide, the wicked out of the ill treaſure of their hearts bringing foorth euill things, ſpread abroad errours and vanities.
8 The ſacrifice of the wicked is abhomination to the Lord, but the prayer of the righteous, is acceptable vntounto him.
The iudgement which the Lord carieth as well concerning the wicked as the iuſt, herein is reuealed vntounto vsus. The ſacrifice of the wicked is abhominotion to the Lord, not onelyonly all the labour but all the coſt which the vnfaithfull, or wicked liuers beſtow on the worſhip of God is in vayne:See an example in Cain and Abell. yea it is nothing els but a ſin and prouocation of the wrath of God. The reaſon hereof is, for that God reſpecteth not mens actions but their perſons. Sacrifices were at this time not euill in them ſelues, but as they proceeded from the wicked, they were euill, for it is an abhominable thing to God, that the wicked man ſhould take vntounto him before his ſight the perſon of a iuſt man. On the contrary ſide, the prayer of the righteous is acceptable vntounto him. Euen the leaſt ſeruice of the beleeuer who walketh in the ſpirite, is pretious and acceptable to the Lord, becauſe he accepteth him in Chriſt.
9 The way of the wicked man is abhomination to the Lord, but he loueth him, who followeth after righteouſneſſe.
That wicked courſe of life which the vngodly lead, is called here the way of the wicked. This is ſayd to be an abhomination to the Lord, becauſe the iuſt God abhorreth vnrighteouſneſſe as a moſt foule and filthie thing. From hence it commeth, that ſo many plagues fall downe from heauen vponupon the ſinner, and that (as the Pſalmiſt ſpeaketh) the way of the wicked doth periſh. Pſal. 1.Now, he is ſayd to follow after righteouſneſſe, who is not could or ſlow in doing that which is good, but with might and mayne purſueth after what ſoeuer is vpright and iuſt. True it is, we can neuer attayne vntounto perfect righteouſneſſe while we liue in this world, but with our whole endeuour we muſt follow after it, making it as it were our gaine. Him, who thus followeth after righteouſneſſe, the Lord loueth. The meaning of this ſpeech is, that God in Chriſt not onelyonly fauoureth or accepteth the iuſt perſon, but that he vſeth to beſtow many benefites on him, as ſignes and tokens of his fatherly good will. Hence it is, that they who walke vprightly, hauehave oftentimes ſuch wealth, eſtimation, honour and proſperitie in this world. Hence it is, that alwayes they who feare the Lord, are indued with the graces of Gods ſpirit, and aboūd with ioy of the holy Ghoſt. Finally hence it is, that the true worſhippers of God, are preſerued from ſo many dangers of body and ſoule, and that oftentimes miraculouſly. For indeede, the louelove of God is to be conſidered not onelyonly in the affection, but in the effectes of his good will. This ſentence is therefore diligently to be obſerued, becauſe diuers thinke they are in the louelove of God and ſhall finde ſauour through Ieſus Chriſt, howſoeuer they commit all ſorts of wickedneſſe euen with greedineſſe, or proceede in their euill courſe of life vntil the laſt gaſpe. But either ſuch do greatly deceiue them ſelues, or the ſpirite here ſetteth down an vntruth, which once to imagine were moſt horrible and impious.
10 *or An euill chaſtiſement ſhall be.Inſtruction [ſeemeth] euill vntounto him who forſaketh the way, he who hateth *or Reproofe.correction ſhall dye.
The vngodly are in this ſentence threatened with deſtruction. Inſtruction ſeemeth euill vntounto him who forſaketh the way, the doctrine whereby the ſinner is warned and inſtructed, diſpleaſeth him, as being in his eyes too ſharpe and bitter. For which cauſe, he ſhall meete with ſome greeuous aduerſitie & ſcourge, inflicted by God or man. He who hateth correction ſhall dye. As for him, who not onelyonly forſaketh the way of vertue, but hateth reprofes or any chaſtiſements whatſoeuer, he ſhall either before the time looſe this temporall life, or after this life, dye eternally.
11 Hell and deſtruction are before the Lord, how much more the hearts of the ſonnes of men.
There is nothing hidden from the all-ſeeing ſpirit of the Lord be it neuer ſo ſecret. Hell and deſtructiō are before the Lord, God not only ſeeth the outward things which are on the face of the earth or of the waters, but he knoweth alſo the ſtate of the dead and dāned, who hauehave their being in the graue or the infernall pit. The condition of the deceaſed, is of all other things moſt hidden from the eyes of man, ſeeing the dead neuer returne, and are in moſt ſecret and deepe places. For this cauſe, Iob attributeth this prayſe vntounto God as being peculiar to him alone, that hell is naked before him, and deſtruction vncouered in his ſight. Iob. 26.6.But now if God knoweth that which is moſt deepe, much more doth he know that which though it is deepe, yet is not ſo deepe, the heart of man I meane. Wherfore the ſpirite of God reaſoneth thus, how much more the hearts of the ſonnes of men? Hence it is, that Ieremie ſpeaketh after this ſort, the heart of man is euill and vnſearcheable, who ſhall know it? I the Lord who ſearch the heart and trye the reines. For he which knoweth thoſe things which hauehave vntounto men no being, much more doth know thoſe things, which although they are ſecret, yet they are.
12 A ſcorner loueth not him who rebuketh him, neither will he go vntounto the wiſe.
He is a ſcorner, who either in wordes ſcoffeth at Religion, or ſo carieth him ſelfe as that by his lewd & offenſiue cōuerſation, he witneſſeth, that he maketh but a ieſt or mocke therof. Such a wicked man, eſteemeth not but hateth not onelyonly the doctrine but the perſon of him, who telleth him of his faultes. Moreouer, he abſtaineth both from the cōpanie, the houſe, and the ſchoole of learned men. Hence it is, that prophane people are ſo good fellows, with thoſe who are like them ſelues, but ſuch ſtraungers with their godly neighbours and their faithfull teachers.
13 A ioyfull heart maketh a *or Glad.good countenance, but by the ſorrow of the heart, the *or Breath.ſpirite is broken.
The ſpirite of God herein ſpeaketh to the heauie hearted perſon, as tender mothers are wont to do to their children who cry, when they tell them that if they whine thus, they will marre their faces. A ioyfull heart maketh a good countenance. A merry & quiet minde maketh not onelyonly the whole body healthfull, but the face (which is the glory thereof, & wherein the ſenſes are ſpecially ſeated) comely. For, the affections of the minde, pearce into the whole body, but eſpecially worke in the countenance. Hence it is, that whē the heart is chearefull, the eye is quicke, the cheekes are ruddie, the bloud is cleare, the skinne is faire. On the contrary ſide, by the ſorrow of the heart the ſpirite is broken. Heart grief not onelyonly marreth the looke, but dulleth the ſpirites in ſuch ſort, as that the ſorrowfull wight, neither hath the perfect vſe of his wits, neither can with eaſe draw his breath.
14 The heart of the prudent man ſeeketh knowledge, but the mouth of fooles is fed with fooliſhneſſe.
Herein is declared, that eueryevery man ſeeketh after that, wherewith he is delited. The heart of the prudent man ſeeketh knowledge, the ſoule of a man indued with vnderſtanding ſeeketh for learning as the proper food therof, to the end that thereby it may increaſe in wiſedome. But the mouth of fooles is fed with fooliſhneſſe. Not onelyonly the inward ſoule of the foole is delighted with vanitie, but the outward partes of his body, reioyce therein, ſo that with open and gaping mouth as it were, he ſwilleth in and feedeth on vayne ſpeeches and fooliſh toyes.
15 All the dayes of the afflicted perſon are euill, but a good heart, is *Or a merry heart. Or his dayes who hath a merry heart are a continuall feaſt. But the ſenſe is all one.a continuall feaſt.
Great difference there is betweene a woful wight and a merry hearted man. All the dayes of the afflicted perſon are euill, he who being vnderunder ſome great aduerſitie, is vexed in minde as one not well cōtented with his eſtate, can neither ſleepe, eate worke, nor ioy in any thing at any time, but both night & day ſeemeth long & greeuous vntounto him, becauſe the grief which pained him, cauſeth him to miſlike what ſoeuer is preſent. How true this is, it may appeare in Iob, who being preſſed downe with manifold and ſore afflictions, cōplaineth and crieth out vnderunder the burthen of the ſame, that he had as an inheritāce the mouths of vanitie, and that painefull nightes had bene appointed vntounto him. When (ſaith he) I layd me downe, I ſayd when ſhall I ariſe, and meaſuring the euening, I am full with toſſing too and fro, Iob. 7.3.4.vntounto the dawning of the day. But a good heart is a continuall feaſt. On the contrary ſide, he who being in proſperitie carieth in him a cheareful minde, or being in aduerſitie is of good courage, or being in any conditiō of life, is content with his eſtate, and quiet in his conſcience paſſeth away his life and dayes ſo pleaſantly, as they doe the time, who being at a wedding feaſt, there taſt of dainty delicats, ſee moſt deliteſo me ſpectacles, and heare moſt ſweet inſtrumēts of Muſicke. For indeede a merrie heart continually refreſheth a man with ſecuritie, and comforteth him in all aduerſitie. But this is diligently to be obſerued, that none can hauehave a chearefull minde indeede, but onelyonly ſuch as through faith in Chriſt hauing peace with God, pollute not their conſciences with deteſtable iniquities. For indeede euils enter in into ſuch, to trouble their mindes, to prophane their ioyes, and to pul thē from the continuall feaſt of ſecuritie here ſpoken of, who either walke in the committing of groſſe offences, or are cloſe hypocrites and diſſemblers.
16 Better is a litle with the feare of the Lord, then a great treaſure, and trouble therewith.
Better is a litle, Pſal. 37.16.a ſmall portion of goods is more profitable and comfortable, with the feare of the Lord, with godlyneſſe cauſing a contented minde, yea and working ioy in the holy Ghoſt, than great treaſure, thē the aboundāce of wealth, and trouble therewith, with feare, care, ſorrow, or the checke of an ill conſcience. For what good can the greateſt ſtore of treaſures or pleaſures do a man, when he hath not an heart to enioy them?
17 Better is a dinner of greene herbes where louelove is, then a ſtalled oxe, and hatred therewith.
Better is a dinner of greene herbes where louelove is, ſlender fare where concord and hartie good will is, is indeed better cheare, than a ſtalled oxe, and hatred therewith, thā daintie diſhes with ill will or brawling. For indeede louelove recompenceth the ſlenderneſſe of the fare, but hatred and brawling cauſeth moſt delicate meates to ſeeme vnſauerie.
18 An angrie man ſtirreth vp contention, but he that is ſlow to wrath appeaſeth ſtrife.
The angrie man, the furious perſon whoſe very preſence is hurtfull, ſtirreth vp contention, maketh debate where none was before, but he that is ſlow to wrath, as for him, who can ſuffer much, appeaſeth ſtrife, he cauſeth contention already raiſed to ceaſe, ſo profitable is the very preſence of the patient man.
19 The way of a ſlothfull mā is as an hedge of thornes, but the path of the righteous is [as] a paued cauſey.
The way of a ſlothfull man, the courſe which the ſluggard taketh in going about his affaires, is as an hedge of thornes, is ſlow and hard. For he goeth creepingly about his buſines, yea his feares & griefes pricke him and ſtay him like thornes or briars. But the path of the righteous is as a paued cauſey. The order which the godly man taketh is moſt plaine and eaſie, who ſo readely and luſtely runneth on in the workes of his calling, as if he walked on a paued cauſey.
20 A wiſe ſonne reioyceth his father, but a fooliſh man deſpiſeth his mother.
A godly child at all times by his obediēce comforteth his father. But a fooliſh man deſpiſeth his mother, an vngodly youth when he commeth to mans age, maketh no account of his parents, but eſpecially contē neth or diſobeyeth her who bare him, being a great heauineſſe vntounto her by this meanes. This ſentence then teacheth, that we owe obediēce to parents both whileſt we are yong and whileſt we are old.
21 Fooliſhneſſe is a ioy to him who is deſtitute of vnderſtanding, but a man of vnderſtanding will walke vprightly.
Fooliſhneſſe is a ioy to him who is deſtitute of vnderſtanding, a vayne mā is delited in ſeeing hearing and doing of vayne things. But a mā of vnderſtanding will walke vprightly. The ioy of a prudent perſon, is to make his pathes ſtreight or to do the will of God.
22 Without coūſell thoughts come to nought, but by ſtore of coūſellors they ſhall be eſtabliſhed.
Intentes not aduiſed on, vaniſh or hauehave vnluckie iſſue, but thoſe enterpriſes which are conſidered on or debated by learned counſell, are afterward executed with very good ſucceſſe.
23 Ioy cōmeth to a man by the *Or ſpeech.anſwere of his mouth, and how good is a word in his ſeaſon?
This ſentence conteineth a commēdation of wiſe ſpeeches. Ioy commeth to a mā by the anſwere of his mouth. A gracious ſpeech bringeth gladneſſe to him who vttered it. For he reioyceth, either for the honor which is giuen him for his wordes, or for the profite which he ſeeth other thereby receiue. And how good is a word in his ſeaſon. How profitable and deliteſome is counſell or inſtruction, giuen in time of neceſſitie, and when it falleth out well?
24 The way to life aboue [is walkt in] by the wiſe man to the end that he may depart from hell below.Mat. 7.13.14. Col. 3.2. Phil. 3.20.
There is a double way, the one ſtreight which leadeth to life, and this onelyonly the wiſe do find, the other broad, which leadeth to deſtruction, and this the vngodly walke in, but the prudent auoyde it. Wherfore, the meditation of the faithfull is on holy things, yea their conuerſation is heauenly, to this end, that not being intangled with ſinne or the world, they may be preſerued frō deſtruction & dānatiō. Thus then doth the path of vertue bring the godly at laſt to lifeaboue, whō not onelyonly it raiſeth vp to heauenly thoughtes & actions, but lifteth vp in the end to celeſtiall glory.
25 The Lord will deſtroy the houſe of the proud, but he will eſtabliſh the border of the widow.
This ſentence commendeth the iuſtice of God, vntounto the terrifying of mightie oppreſſours,See the root hereof. Exod. 22.22. and vntounto the comforting of the poore people, who are inſinuated in the name of the widow, whoſe eſtate is of all other moſt greeuous, becauſe ſhe being deſolated of her husband, lyeth open to all wrongs, but eſpecially to the iniuries of great and wealthie men. The Lord then will deſtroye the houſe of the proud, God often ouerthroweth their families yea pulleth them vp by the rootes, who in the pride of their hearts hauehave oppreſſed the poore taking from them either their lands or goods. But he will eſtabliſh the border of the widow. The Lord will reſtore the poore to their right, or els by ſome meanes or other he will ſo defend their poſſeſſions and fields againſt the power of the mightie that they ſhall not be able to pull thē out of their hands.
26 The thoughtes of the wicked man are abhomination to the Lord, but the wordes of the pure, are pleaſant wordes.
All things which proceede from the wicked as for example euen their thoughtes are vncleane and abhominable in the ſight of God. On the contrary ſide,Tit. 1.15. not onelyonly their thoughtes but the wordes of the godly which flow from the good treaſure of their hearts, are acceptable to the Lord and as a cleane and ſweet ſacrifice before him.
27 He which is giuen to gaine troubleth his owne houſe, but he which hateth gifts ſhall liue.
Couetouſneſſe is herein threatened. He which is givē to gaine troubleth his owne houſe. Such a one as getteth goods by hooke or crook, or is addicted to euil gaine,Hab. 2 9. is a cauſe and occaſion of many euils in his eſtate & familie. But he which hateth giftes ſhall liue. On the contrary ſide, ſuch a one as abhorreth bribes giuen to peruert iuſtice or to any ſuch ill intent, ſhall liue in proſperitie and peace.
28 The heart of the righteous ſtudieth to ſpeake, but the mouth of the wicked *or Powreth.bableth out euill things.
A good man out of the good treaſure of his heart bringeth foorth good things,See the roote hereof Pſal. 37.30.31. but an euill man out of the euill treaſure of his heart, bringeth foorth euill things. The heart of the iust man studieth to ſpeake, the vpright perſon premeditateth what to ſay and when and how to vtter his wordes. But the mouth of the wicked powreth foorth euill things. The mouth of the vngodly cā neither be ſilent nor ſpeake well, but pratleth and bableth, vaynely, raſhly, offenſiuely and lewdly.
29 The Lord is [farre off] from the wicked, but he heareth the prayer of the righteous.
See the roote hereof or a like ſentence. Pſal. 145.18.God is farre off from the vngodly not in place but in helpe. On the contrary ſide, God is neare to thoſe who feare him, not in preſence onelyonly but in fauour, graūting their prayers and ſuccouring them in their aduerſities.
30 The light of the eyes reioyceth the heart, and a good hearing maketh the bones fat.
Thoſe things which are teceiued in by the eye or eare, hauehave great force to affect a man. The light of the eyes reioyceth the heart, a ſight pleaſant and acceptable to the eye, reuiueth the ſpirites, and a good hearing maketh the bones fat, a good report but eſpecially the doctrine of the Goſpell which is the voyce of ioye and gladneſſe, not onelyonly comforteth the minde, but cauſeth the body to be in good plight.
31 The eare that hearkeneth to the *or Reproſe.correction of life, ſhall lodge among the wiſe.
The care that hearkeneth, the perſon which heareth & yeeldeth obedience, to the correction of life, to wholeſome reproofes which teach men to liue well here, and lead them to life eternall, ſhall lodge among the wiſe, ſhall not onelyonly in this world hauehave a place yea honour alſo among the learned, but hereafter raigne with them in Gods kingdome.
32 He that *Or withdraweth him ſelf from inſtructiō.refuſeth inſtruction, deſpiſeth his owne ſoule, but he that obeyeth correction, poſſeſſeth his owne heart.
He that refuſeth inſtruction, the contemner of good counſell, who neither is wiſe him ſelfe nor will be taught by other, deſpiſeth his owne ſoule, by wāt of knowledge and grace, layeth open his life to deſtructiō. But he that obeyeth correction, poſſeſſeth his owne heart. On the contrary ſide, he who doth profit by rebukes, preſerueth his ſoule from death and from Gods wrath.
33 The feare of the Lord is the inſtruction of wiſdome, and before honor [goeth] humilitie.
The feare of the Lord, the reuerence of God, is the inſtruction of wiſedome, Iob. 25.28.is that which maketh a man wiſe or which as a ſchoolemiſtres teacheth wiſdome. For the feare of God giueth a man many good leſſons. And before honor goeth humilitie. And lowlyneſſe of mind bringeth a man to glorie.