Commentary Upon Proverbs, Chapter 16
THE XVI. CHAPTER.
1 The preparations of the heart are in mā, * Or ſpeech.but the anſwere of the toung is from the Lord.
THe preparations of the heart are in man, oftentimes a man hath whole armies as it were of thoughts in his minde, therein placed in an exact order as in battaile array, but the anſwere of the toung is from the Lord, but when a mā hath ſet downe how to ſpeake, the vttering of his minde is as God ſhall open his mouth. Here then is taught, that when a man hath obtained a former grace of thincking well, he ſtādeth in need of a ſecond grace, namely to ſpeake well, without which he ſhall neuer be able to vtter aright any part of that matter or one of thoſe wordes, which he hath thought on or cond by heart.
2 All the wayes of a man are pure in his owne eyes, but the Lord pondereth the ſpirites.
All the wayes of a man are pure in his owne eyes, a man looketh onelyonly on his outward actions which ſeeme faire and cleane in his ſight, ſo that therein he pleaſeth and iuſtifieth him ſelfe. But the Lord pondereth the ſpirites. On the other ſide, the Lord conſidereth the inward intentes and affections of the heart, yea he weigheth them and proueth them, euen as a good Magiſtrate, tryeth the meaſures of his ſubiects by the common ſtandard.
3 Commit thy workes vntounto the Lord, * Or caſt thine affaires. See the roote hereof Pſal. 37.5 55.23. See this ſentence alledged. 1. Pet. 4.and thy thoughtes ſhall be directed.
Commit thy workes vntounto the Lord, whereas thy troubles and thy labours in thy calling, are as it were certaine weightie burdens which lye on thy backe, torment not thy ſelfe with care, but roll them as it were vponupon almightie God, and thy thoughtes ſhall be directed: for ſo thy deſires ſhall at laſt happely be accompliſheth. Now, by what meanes or after what ſort we are to caſt our affaires on God, the Apoſtle Paule declareth in his Epiſtle to the Philippians when he ſaith,Phil. 4.6. be carefull for nothing, but in eueryevery caſe, let your petitions be made knowen vntounto God, by prayer and ſupplication with thankes giuing, and (ſo) that peace of God which paſſeth all vnderſtanding, ſhall keepe your hearts and mindes in Chriſt Ieſus. Thus did that worthie Queene Heſter, who although it was preſent death for her to goe in to the king (vnleſſe ſhe ſhould finde ſpeciall fauour in his eyes) yet ſhe ſo committed her wayes to the Lord, (hauing firſt vſed prayer and faſting) that ſaying to her ſelfe if I periſh, I periſh, ſhe boldly entred into his preſence.
4 The Lord hath made all men for him ſelfe, yea euen the wicked man, vntounto the day of euill.
Predeſtination is here ſpoken of. The Lord, the eternall God by whom all things hauehave their being, hath made, hath not onelyonly foreknowen but or dained, all mē, aſwell Iewes and Gentils young as old, rich as poore,See for this doctrine the whole 9. chap. to the Rom. for him ſelfe, for the ſetting forth of his wiſdome, power, iuſtice, and glorie. Yea euen the wicked man, he hath ordained the reprobate perſon him ſelf alſo (who becauſe he is an enemie to Gods glorie may ſeeme not to hauehave bene appointed or created to his glorie) vntounto the day of euill, to the day of Iudgement and of execution, that ſo in this veſſell of wrath, the iuſtice of God may be declared. The originall cauſe of the dānation of men, is in them ſelues, ſeeing they are wicked of them ſelues without any compulſion offred on the Lordes part. But (as here is ſhewed (the will of God which is a rule of iuſtice, is the fountaine not onelyonly of election, but of reprobation. Thus God is without fault in refuſing the wicked, ſith he is indebted vntounto none, but the wicked are moſt iuſtly condemned, becauſe by their ſinnes they are indebted vntounto God.
5 EueryEvery one who is proud in heart, is abhomination to the Lord, though hand ioyne in hand, he ſhall not be vnpuniſhed.
See examples in Pharao, the builders of Babell. Nebuchadnezar, and Herod.The Lord will plague eueryevery high minded perſon, who neither by any aide nor by any art ſhal be able auoide his Iudgemēt. Some are not very lofty in their lookes nor glorious in their apparell and yet hauehave in them moſt ſtout hearts, and proud ſpirites. Theſe are abhominable in Gods ſight and ſhall be plagued as well as the gay and boaſting peacockes of the world.
6 By merciemercy and truth iniquitie is purged, and by the feare of God euill is departed from.
It is moſt ſure and certaine, that ſinnes are couered and pardoned vntounto men, not by the vertue or excellencie of their good workes or merites, but by the tender mercy of God in Chriſt,Luc. 1.72. Pſal. 25.10. Pſal. 85.9.10. & by his performing of his promiſes in him. Neuertheleſſe, it is alſo an vndoubted truth, that by vnfained repētāce, the iudgement of God is preuented, when as iniquitie is broken off, by practiſing of that which is good. The Prophet Daniell teacheth this doctrine moſt paynely, whē he ſayth to Nebuchadnezar, breake of thy ſinnes with righteouſneſſe, and thine iniquities with mercy toward the afflicted, Dan. 4.27.that thy proſperitie may be prolonged. Thus then, by merciemercy and truth iniquitie is purged, ſinne committed is remitted by the meere grace of God in Chriſt, in whom all his promiſes are yea and amen, but moreouer, when pitifulneſſe and faithfulneſſe is practiſed, temporall chaſtiſements for foule faults threatened or inflicted, are ſtayed or remoued, the Lord beyng well pleaſed with ſuch ſacrifices of obedience, albeit the ſacrifice which Chriſt hath offred on the Croſſe is onelyonly meritorious, who is the onelyonly propitiatiō for our ſinnes. And by the feare of God euill is departed from. The awe or reuerence of the Lord, is that thing which maketh men to ſhunne ſinne, ſo that abſtayning from iniquitie, they incurre not the wrath or indignatiō of the Lord. This verſe thē teacheth whereby the pollutiō of ſinne may ſo be waſht away, as that it ſhall not cry for vengeance, and againe whereby, it may ſo be auoyded, as that it ſhall not be able to infect vsus.
7 When the Lord fauoureth the wayes of a mā, he maketh his enemies at peace with him.
See examples in the I ſraelites & the Egyptians, in Dauid and Saul. in Ahaſuerus and Mordecha… and a like ſentence. Iob. 5.23.When the Lord fauoureth the wayes of a man, at what time God is reconciled to an vpright perſon, he maketh his enemtes, he cauſeth thoſe who were his aduerſaries for the time, to be at peace with him, not onelyonly to lay aſide their hatted, but to beare good will or to enter into a league of friendſhip with him.
8 Better is a litle with righteouſneſſe, then a great reuenue with wrong.
A ſmall ſtocke gotten, proſpereth better and is more to be eſteemed, then great wealth ſcraped together by iniurie and oppreſſion.
9 The heart of man purpoſeth his way, but the Lord ordereth his ſteps.
Mā purpoſeth as we ſay, but God diſpoſeth. Many iourneyes are often intended, many courſes are deuiſed, but God cauſeth things to come to paſſe, as he ſeeth good.
10 A diuine ſentence ſhall be in the lippes of the king, his mouth ſhal not tranſgreſſe in iudgement.
Kings in old time did vſe to ſit in iudgemēt. Hence it is that here it is ſayd, a diuine ſentence ſhall be in the lips of the king. The meaning hereof is,See the roote hereof. Exod. 23.2. An example. 1. King. 3.27. that a Prince or ludge ſhould hauehave a gift of ſearching or ferretting out the truth. His lips ſhall not tranſgreſſe in iudgement, he ſhould neuer giuegive a raſh or falſe ſentence on any matter.
See the roote herof. Deut. 1.17 I tem. 25.13. a like charge. 2. Chron. 19.6.11 The beame and ſcole of the ballances of iuſtice, belong to the Lord, all the weights of the bagge, are his worke.
All the parts of the ballance and all things thereto belonging, are the Lordes ordinance, yea he hath alſo commaunded that they be vſed aright.
12 It ſhould be an abhomination to kings to commit wickedneſſe, for the throne is eſtabliſhed by iuſtice.
It ſhould be an abhominatiō to kings to cōmit wickednes, it is the part of rulers ſo to abhorre the working of iniquitie,See an example in Dauid. Pſal. 101. as that they neither thē ſelues commit groſſe vices, nor allow them, but rather deteſt thē in other. For the throne is eſtabliſhed by iuſtice. The cauſe why Princes ſhould aboue all other abhorre iniquitie is, becauſe the royall crown and authoritie is mainteined, not ſo much by ſtrength as by equitie, which ſubiects louelove and God doth bleſſe.
13 Righteous lippes [ſhould be] the delite of kings, and he who ſpeaketh right things, is to be loued [by them.]
Righteous lips ſhould be the delite of kings, wiſe and faithfull ſpeeches ſhould pleaſe Princes, and he who ſpeaketh right things is to be loued by them, the perſon alſo who vttereth the truth or giueth ſage aduiſe, is to be entertained in their courts and to be eſteemed.
14 The wrath of a king is as meſſengers of death, but a wiſe man will pacifie it.
The wrath of a king is as meſſengers of death, the furie of Princes is of ſo great force, as that it is a ſigne of ſome heauie vengeance or of▪ preſent death,See an example. Heſt. 7.8. being herein like vntounto meſſengers which are ſent to ſlay a man. But a wiſe man will pacifie it. A prudent perſon by ſome gracious ſpeech or wittie deuiſe, wil ouercome and appeaſe the indignation of a Prince,See an example. in Ioab. 2. Sam. 14. although it is verie forcible and very terrible.
15 In the light of the kings countenance is life, & his fauour is as a thicke cloud of the latter raine.
In the light of the kings countenance, in the chearefull & louing looke of the Prince is ioy and comfort, and his fauour is as a thicke cloud of the latter raine, his good will alſo is verie beneficiall and profitable. For as the latter raine doth much good to the groūd and cauſeth the fruites of the earth to reuiue and floriſh, ſo the fauour of the king is not onelyonly very comfortable, but verie fruitfull.
16 How much better is it to get wiſedome then gold, and to get prudence, how much more to be deſire, then ſiluer.
Seeing the poſſeſſion of wiſdome beſtoweth temporall and eternall life on men, is it not infinitely to be preferred,Eccleſiaſtes. 7.11.12. before corruptible mettals as gold and ſiluer?
17 To depart from euill, is the fortreſſe of the vpright, he which keepeth his way, keepeth his life.
The forſaking of ſinne or abſtaining there-from,Pſal. 34.13.14.15. as it were a bulwarke preſerueth the righteous from Gods iudgements, ſo that he who ordereth his way aright, ſaueth his owne ſoule.
18 Pride goeth before deſtruction, and an high minde before a fall.
Hawghtineſſe and arrogācie are the cauſes of cō fuſion and of manifold calamities yea of vtter ruine, which oftentimes euen in this life befalleth proud perſons as their proper reward.
19 Better it is to be of an humble mind with the lowly, than to diuide the ſpoyles with the proud.
It is more profitable and commendable indeede, together with the afflicted people of God to be bruiſed in heart and lowe in port as captiues vſually are,See an exomple in Moſes Heb. 11, 25. than after the manner of inſolent conquerors who diuide the ſpoyles, to be ſtately in behauiour or to practiſe any tyrannie.
20 He which hearkeneth to the word obtaineth that which is good, and bleſſed is he who truſteth in the Lord.
He that exerciſeth him ſelfe in reading and hearing the word of God, ſhall thereby finde great comfort and inſtruction. So alſo he which beleeuing the word,Luc. 1.45. Heb. 4.1. putteth his confidence in the power and merciemercy of God, ſhal attaine to many benefites both temporall and eternall. But without faith the word profiteth not at all.
21 He who is wife in heart is to be called prudent, but the ſweetneſſe of the lippes giueth inſtruction.
He who is wiſe in heart, he which knoweth much, is to be called prudent, is to be commended as a learned mā, but the ſweetneſſe of the lippes, but an elequent or gracious vtterance, giueth inſtruction, edifieth and profiteth the hearer.
22 Ʋnderſtanding is a well ſpring of life to them that hauehave it, but the doctrine of fooles [is a well ſpring] of follie.
Ʋnderstanding is a well ſpring of life to them that hauehave it, true knowledge miniſtreth continuall inſtruction to thoſe who therewith are indued, being in this reſpect like to a fountaine which floweth with tunning waters. But the doctrine of fooles is a well ſpring of follie. As for the inſtructions which ſeducers giuegive, they do but infect peoples mindes with errours and vices, ſo that although their doctrine floweth from them, yet it is but as a ſpring of filthie or deadly waters.
23 The heart of the wiſe man guideth his mouth wiſely, and by his lippes he miniſtreth inſtruction.
The heart of the wiſe man, the minde of the learned mā, guideth his mouth wiſely, moderateth his mouth for matter and manner of ſpeech, and by his lippes he miniſtreth inſtruction, and the wiſe man by his gracious vtterance, edifieth the hearers.
24 Pleaſant speeches are as it were an honie comb, ſweetneſſe to the ſoule and health to the bones.
Pleaſant ſpeeches, cloquent wordes and ſayings, are as it were an hony combe ſweetneſſe to the ſoule, delite the minde as honie doth the taſt of the mouth, and health to the bones, and cure alſo the body, which they refreſh and oftentimes reſtore to health.
25 There is a way which ſeemeth ſtreight to a man, the end whereof is the high way to death.
The cōmitting of ſinne in the beginning ſeemeth a good way vntounto man in regard of pleaſure or profit, but in the end it worketh deſtruction.
26 He which is troubleſome troubleth him ſelfe, for his mouth [recoileth] vponupon him ſelfe.
He which is troubleſome, Thus with Tremelius I interpret this verſe, being lead into this ſenſe, by the ſute of the ſentences going before and following, by the ſignification of the wordes, and ſpecially by comparing of the 15.16.17. verſ. of the 7, Pſalme herewith. Pſal. 7.14. &c.the buſie body who troubleth his neighbours, troubleth him ſelfe, draweth trouble vponupon his owne pate, for his mouth rocoileth vponupon him ſelfe, for his ſlaunderous or hurtfull ſpeech, whereby he went about to harme his neighbour, cauſeth him to be hateth or to be puniſhed, being found falſe in the end. Behold then he ſhall trauaile with wickedneſſe, for he hath conceiued a miſchief, but he ſhall bring foorth a lye. He hath made a pit and digged it, and is fallen into the pit that he made, his miſchief ſhall returne vponupon his owne head, and his crueltie vponupon his owne pate.
27 Awicked man diggeth vp euill, and in his lippes is as it were burning fire.
A wicked man diggeth vp euill, a malitious perſon ſecretly practiſeth miſchief againſt his neighbour to vndermine him thereby, and his lippes is as it were burning fire, and in his mouth are railings as hote and as hurtfull as coales of iuniper.
28 A froward perſon ſoweth ſtrife, and a tale teller ſeparateth a chief friend.
A froward perſon ſoweth ſtriſe, a treacherous backbiter maketh contētion, and a tale teller ſeparateth a chief friend, & a ſecret whiſperer cauſeth diuiſion, yea ſuch a ſeparation, as that the greateſt friends in the world forſake each other.
29 A miſchieuous man intiſeth his neighbour, to the end he may lead him aſide into ſome euill way.
A ſeducer, by faire or craftie ſpeeches, perſwadeth and prolleth on his neighbour, to goe to that place wherein he may be in danger, or to doe that thing which may be hurtfull to his body or ſoule.
30 He which wincketh with his eyes, doth it to deuiſe miſchief, he which biteth his lippes, worketh harme.
He which wincketh with his eyes, that perſon who vſeth oftē to ſhut his eye lids, doth it to deuiſe miſchief, cōmō ly thinketh on ſome euill which yet for the time he keepeth cloſe and diſſembleth. He which hiteth his lippes. But that perſon who in his angrie mood ſhoweth by ſome ſigne in his lippes-that he is oſſended, worketh harme, doth not ſtand deuiſing, but preſently executeth ſome miſchief.
31 The gray head is a crowne of glorie, *Or which is found.when it is found in the way of righteouſneſſe.
The gray head is a crowne of glory. Hoarie haires are a ſingular ornament. For indeede, firſt, they are a garland which not the art of man, but the finger of the Lord hath faſhioned and ſet on the head.See the roote hereof. Leuit. 19.32. Secondly, they do wonderfully become the aunciēt perſon. Laſt of all, they are a ſigne of many troubles paſſed & dangers eſcaped. When it is found in the way of righteouſneſſe. This ſiluer crowne of gray haires is then moſt glorious, when it is ſeen on the head of a iuſt man, who cō monly attayneth to it, whereas the wicked man is cut of in his youth. For indeed,Iob. 5.26. Pſal. 91.16. old age and the white head, is a reward of a life which hath bene led vprightly.
32 He who is ſlow to wrath is better then the mightie man, and he which ruleth his owne mynde, is better then he which winneth a Citie.
He who is ſlow to wrath, he which is of a patiēt mind, is better then the mightie man, is more excellent then he who is ſtrong of body. He is I ſay the more excellent, becauſe the patient man can beare reproches, which are more vntolerable to be indureth, thē the greateſt burdens which are wont to be layd on the backes of thoſe, who are ſtrongeſt. And he which ruleth his owne mynde, is better then he which winneth a citie. Moreouer, ſuch a one as ſubdueth his affections, is a greater cō queror then any Captaine or Emperour for he ſubdueth thoſe things which are moſt ſtrong as ſinnes and Sathan, and which are more inuincible then Towers and Caſtles.
33 The lot is caſt into the lap, but the whole diſpoſition thereof, is of the lot.
This ſentence teacheth,See examples. Act. 1. Ion. 1. Iud. 7.1. Sam. 10 that all things ſo come to paſſe by the prouidence of God, as that the verie lot which of all other things ſeemeth to ſtand moſt vponupon chaunce or fortune, is thereby ordered.