A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 16
CHAPTER. XVI.
Verſe 1. The preparations of the heart are in man: but the anſwere of the tongue is from the Lord.
IT is farre from the meaning of the holy Ghoſt, to aſcribe here freewill to man, as though hee had any abſolute power to diſpoſe of his owne heart, though by conceſſion, according to the vulgar opinion, that ſeeme to be granted: for no man can thinke an euill thought without Gods prouidence, much leſſe a good thought without his grace: but the drift is to ſhew, that albeit men deuiſe much, and hauehave whole armies (as the word ſignifieth) of cogitations in their mindes, and thoſe placed in exact order, as it were in battell array, ſo that they ſet downe with themſelues both what and how to ſpeake, yet [the anſwere of the tongue is from the Lord] they ſhall vtter that which God appointeth, and not alwaies what themſelues doe purpoſe.
Verſe 2. All the waies of a man are cleane in his owne eyes: but the Lord pondereth the ſpirits.
ALL the waies] The purpoſes, courſes, and proceedings: the deedes that are done, the words that are ſpoken, and the thoughts that are conceiued [of a man] of him that is vnregenerate, and hath an ignorant minde, a proud heart, and a ſleepie conſcience, are cleane in his owne eyes] ſeeme commendable vntounto him: he iuſtifieth and applaudeth himſelfe in them: [but the Lord pondereth the ſpirits] ſearcheth narrowly, not onelyonly into the behauiour, but the hearts alſo of all men, as it were putting them into the ballance, and examining them by number and weight, whether they be pure and vpright, as proceeding from ſinceritie; or prophane and hypocriticall, as growing from corruption and guile.
Verſe 3. Commit thy workes vntounto the Lord, and thy thoughts ſhall be directed.
THe word which wee tranſlate [commit] ſignifieth to deuolue or role, meaning thereby that is chiefly to bee reſpected in eueryevery thing that any man doth deale in: by taking direction from his word, both for matter and manner: by propoſing a right end, euen his glorie, in the performance of it: by asking his helpe, and waiting on his hand, as well for ſucceſſe as recompence: and thy thoughts ſhall be directed, thy minde ſhall be informed in the right way: thy heart ſhall be confirmed to proceed on with cheerefulneſſe, and thou ſhalt be lead with a ſpeciall guidance to thinke vponupon thoſe meanes which will bee moſt effectuall for the accompliſhing of thy deſire, if it be for his praiſe, and thy good to hauehave thy deſire accompliſhed.
Verſ. 4. The Lord hath made all things for his owne ſake: yea euen the wicked for the day of euill.
THe Lord hath made all things: By making is vnderſtood as well that workmanſhip which was beſtowed vponupon all the creatures for their forme and exiſtence, as the workes which hee daily doth in his perpetuall gouernment and adminiſtration: for his owne ſake, for his glorie, which is ſeene in his wiſedome and power, in his merciemercy and righteouſneſſe, with all other holy attributes. And this hee doth not onelyonly propoſe to himſelfe, as an end that were meete, and to bee wiſhed, but commandeth and cauſeth, as an effect that is neceſſarie and certaine: euen the wicked againſt the day of euill. This clauſe is annexed, as a preuention of an obiection that might ariſe out of the former words: How truly may it be ſaid that hee hath made all things for himſelfe, when reprobates, both men and Angels, continuallie ſet themſelues againſt him? Now to this he anſwereth, that he getteth no ſmall honour by them that are moſt vngodly and wicked: for ſithence they refuſe to yeeld him glorie by their life, and to acknowledge his goodneſſe in the time of their proſperitie, hee will glorifie himſelfe by their death, and manifeſt his iuſtice in the day of their deſtruction. And to that damnable eſtate they are fore-ordained by Gods righteous decree, as it is intimated here, and expreſly affirmed in other places, and yet made worthie of it by their owne vnrighteous behauiour: as is noted in Pharaoh, and other obſtinate rebels.
Verſe 5. All that are proud in heart, are abomination to the Lord: though hand ioyne in hand, he ſhall not be vnpuniſhed.
ALL] All ſorts and degrees of men, male or female, yong or old, high or low, and eueryevery particuler perſon, of what condition ſoeuer, that are proud in heart, whoſe hearts are loftie, and void of humilitie; and the heart is therefore ſpecified, becauſe pride is ſeated in it, and floweth from it, and that no man ſhould challenge to himſelfe any immunitie from the wretched eſtate of the proude, vnleſſe his heart bee ſeaſoned with humilitie. He that hath an high minde, though he beare a low ſaile, and keepe a ſmall port, without pompe and brauerie, may bee as loathſome in the eyes of the Lord, as ſome others that ſet foorth themſelues with greater ſhewes. Yet note that hee ſaith not▪ all that hauehave pride in their hearts, for who can be fully freed from it ſo long as hee is cloathed with mortalitie? but they that are proud in heart, and ſo bee none that vnfainedly feare God; for that manner of ſpeech intendeth the habit or dominion of pride, which is onelyonly in the vnregenerate: are an abomination to the Lord, hee hath them in deteſtation, and cannot abide them: though ha…d ioyne in hand, notwithſtanding that they vnite their forces, and combine themſelues together for their defence and ſafetie, he ſhall not be vnpuniſhed, not one of them ſhall eſcape the ſtrokes of God, though for a time he deferre his iudgements.
Verſ. 6. By merciemercy and truth ſhall iniquitie be purged: and by the feare of the Lord men depart from euill.
BY merciemercy] That kindneſſe and free louelove which the Lord beareth to his elect, [and truth] the faithfull accompliſhment of his promiſes (and in the ſame ſenſe are the ſame words taken in Chapter 14. 8. 22. To them that thinke on good things ſhall be merciemercy and truth) [iniquitie ſhall be purged] as well originall guilt as actuall tranſgreſſions, and all that is amiſſe in the nature, and hearts, and waies of Gods choſen, ſhall be remitted and waſhed away through the blood of Ieſus Chriſt. That this is the meaning of this ſentence, it appeareth by the force of the word, that ſignifieth to make expiation, which properly belonged to Chriſt to doe, though typically the Prieſts of the law were ſaid to expiate by the ſacrifices which they offered. For hee (as S. Iohn witneſſeth) which is our Aduocate with the Father, is likewiſe the propitiation …or our… 22. ſinnes: [and by the feare of the Lord] the knowledge of his will, the reuerence of his Maieſtie, and the regard of his ſauour, [men depart from iniquitie] they decline from wicked waies, and doe thoſe things which are lawfull and good. Yet neither of them are in full perfection, though both of them in ſinceritie and truth. So that he declareth the cauſes of iuſtification in the former clauſe, and the exerciſe of ſanctification in the latter: ſhewing by whom ſins are pardoned, in the one; and to whom the aſſurance thereof pertaineth, in the other.
Verſ. 7. When the Lord is pleaſed with the waies of a man, he will make his enemies at peace with him.
WHen the Lord is pleaſed with the waies of a man] Whē any perſon leadeth a holie and righteous life, with faith and integritie, according to the rule of his word, [he will make his enemies at peace with him] hee will cauſe his aduerſaries to lay aſide their hatred, and beare good will to him, and deale friendly with him.
This commeth to paſſe often, but not alwaies: neither would the holy Ghoſt hauehave it taken for a perpetuall rule; for how then ſhould that be verified which our Sauiour told his Diſciples, that they ſhould be betrayed of their parents, and brethren, Luke 21. 16.and kinſmen, and friends, and be hated of all men for his names ſake: which wee ſee vſually come to paſſe alſo in our times: But this is the beſt meanes to reconcile them vntounto vsus, and winne t…eir louelove either ſooner or later, as experience diuers times declareth. And this procureth protection from God, though malice bee nothing diminiſhed in them. And this may occaſion them now and then to doe vsus a good …ne in a fit, as the Egyptians did to the Iſraelites; o… before they are ware, as Haman did to Mordecai, though they beare no good affection to vsus.
Verſ. 8. Better is a little with righteouſneſſe, then great reuenues without equitie.
BEtter, more comfortable and profitable is a little, ſmall ſubſtance or maintenance with righteouſneſſe, when the man himſelfe is iuſt and godly, and his poſſeſſions are well gotten and vſed, then great reuenues, either a large ſtocke, and ſtore of money, or any kind of riches, or lands, or penſions, or commings in, whatſoeuer, without equity, which are vniuſtly come by, vnrighteouſly kept, or vnlawfully ſpent.
Verſ. 9. The heart of a man purpoſeth his way: but the Lord directeth his ſteps.
MAny deuices, intents, and reſolutions are in the minds of men: but the Lord directeth his ſteps, his prouidence cauſeth their determinations either to proceed and take effect, (when they intend to doe that which he hath decreed to hauehave done) or elſe to be ſtayed and hindred, when they purpoſe to themſelues thoſe things which hee hath not appointed. And becauſe the whole courſe of mans actions is reſembled to a way, he therefore doth call all his particular proceedings therin, his ſteps.
Verſe. 10. A ſage ſentence ſhould be in the lips of the King: his mouth ſhould not tranſgreſſe in iudgement.
A Sage ſentence] The word ſignifieth a diuination, beingKeſem. vſed very often in the euill part for the predictions of the Soothſayers and Aſtrologers, and ſo is forbidden in the Law, Deut. 18. 10. And ſometimes in good part, as Iſai. 3. 2. The Lord will take from …ruſalem the ſtrong man, and the man of warre, the Iudge and the Prophet, the Diuiner or prudent man (who by obſeruation of cauſes can foreſee what effects are like to follow) and the aged. And in Micah. 3. 6. there is a threatning that night and darkneſſe (meaning Gods iudgements vponupon their minds, or bodies, or both) ſhall keepe them from viſion and diuination. And ſo heere it is preſcribed as the Kings dutie, and commended as his vertue, and not reproued as his fault. And hereby is intimated, that a wiſe equall manner of proceeding in all cauſes ſhould be in the lips of the King in the words and ſayings of the Ruler, and ſoueraigne Gouernour, and of the ſubordinate Magiſtrates vnderunder him, who are deputed to ſupply his place for him: his mouth ſhould not tranſgreſſe in iudgement: neither he nor they ought to paſſe or award any vniuſt ſentence, or otherwiſe vtter vnrighteous ſpeeches, but deale vprightly towards eueryevery man in eueryevery matter.
Verſ. 11. The weight and ballance of iudgement are of the Lord: all the weights of the bag are his worke.
THe weight and ballance of iudgement] Iuſt, euen, and equall meaſures, and all vpright and faithfull dealing in eueryevery reſpect, are of the Lord, commanded and appointed by him, according as it is ſaid in the Law, Thou ſhalt hauehave a right Deut. 25. 45. 16.and iuſt weight; a perfect and a iust meaſure ſhalt thou hauehave, that thy daies may bee lengthened in the land which the Lord thy God giueth thee. For all that doe vnrighteouſly are abomination to the Lord thy God. [all the weights] the great and the ſmall, and of the middle ſize of the bagge, which men vſe to put into the bag for the better and ſafer keeping of them, [are his worke] his ordinance, found out and inuented by his ſpeciall prouidence and direction, and warranted by his word, for the benefit of humane ſociety, and preſeruation of equitie in the trafficke of one man with another. Heerein is a ſecret admonition contained by conſequence, that no man peruert them to fraud and deceit, becauſe that man is not onelyonly thereby damnified, but Gods owne ordinance is thereby violated.
Verſ. 12. It is an abomination for Kings to commit wickedneſſe: for the throne is eſtabliſhed by iustice.
IT is an abomination: An horrible and loathſome thing, wherewith the Lord is highly diſpleaſed, for Kings, for great and mighty men, and Magiſtrates of eueryevery degree, to commit wickedneſſe, to walke in impious, vncleane, and vnrighteous waies: for the throne, their honour, and ſafety, and good eſtate eueryevery way, is establiſhed by iustice, made firme, and continued the longer, by their faithfull and vpright behauiour towards God and their people. The former clauſe declaring what a grieuous crime it is for men in high place to be ſinfull and euill, is confirmed in the latter, by a reaſon from the contrary effects, the ſafety and ſtability of their eſtates who duly miniſter iuſtice, and vprightly exerciſe vertue, intimating conſequently that iniquitie and ſinne will vndermine and ruinate the power and dignity of the greateſt.
Verſ. 13. Righteous lips are the delight of Kings: and the King loueth him that ſpeaketh right things.
THe latter clauſe ſheweth what is the ſenſe of the former, that when it is ſaid, Righteous lips are the delight of kings, is meant, that Kings and great perſonages will affect ſuch as ſpeake with truth, wiſedome and faithfulneſſe. This often commeth to paſſe, but oftener faileth, more mightie men fauouring flatterers and Sycophants, then ſuch as are vpright in their ſpeeches. And yet is there no vntruth in the ſentence, becauſe the purpoſe thereof is to ſhew what is done by ſome, and ought to be done by all. It is therefore giuen as a precept to Princes and ſuperiours, to make much of them that ſpeake plainely with iudgement and diſcretion: and an encouragement to ſubiects and inferiours, to vſe their lips ſo, with expectation of fauour thereby, if not from mighty men in the earth, yet from the Almighty God in heauen.
Verſ. 14. The wrath of a King is as meſſengers of death: but a wiſe man will pacifie it.
THe wrath of a King] His indignation, iuſtly and vponupon due cauſe kindled againſt his ſeruants or ſubiects, is as meſſengers of death] doth portend and threaten ſome great puniſhment, if not preſent death, to the parties with whom hee is offended, if they fall into his hands: [but a wiſe man will pacifie it] he will endeauour either by his owne meanes, fit opportunity being taken; or by mediation of others, who ſhal be better regarded, to aſſwage his anger.
Verſ. 15. In the light of the Kings countenance is life; and his fauour is as a cloud of the latter raine.
THe meaning of this ſentence is, that where the King and great perſonages do affect, and make manifeſt their louelove, there is ioy, and credit, and protection, and preferment, and all ſuch proſperity as man may bee a meanes of: for ſo much the word [life] doth import: and the ſame is amplified by the two ſimilitudes of lightſome and comfortable ſun-ſhine, and of fruitfull and profitable ſhowers; eſpecially thoſe which they called the latter raine, wherby the ground was refreſhed after the drought and the corne was ripened before the harueſt. And yet are not all promiſcuouſly, without difference, in ſo happie an eſtate when ſuperiours doe ſet by them, vnleſſe the Lord doe alſo grace them: for mans friendſhip can neuer do good vntounto Gods enemies, as may appeare by the condition of Doeg, and of the noble man, vponupon whom the King of Iſrael2. King. 7. 5. leaned; and of the Prieſts of Baal, whom Iezabel maintained; and of the falſe Prophets, whom Ahab reſpected.
Verſ. 16. How much better is it to get wiſedome then gold? and to get vnderſtanding is more to be deſired then ſiluer.
HOw much better] It is ſo farre better to ſeeke and finde heauenly wiſedome, and the knowledge of God rather then gold, yea euen that which is fine and pre…ious▪ (as the word importeth) and ſiluer, as that the ods and difference isCharuts. inexplicable; the greatneſſe of it cannot bee vttered; the one being of an heauenly nature, and the grace of Gods ſpirit; the other being earthly, and digged out of the ground: the one being durable, and euerlaſting; and the other momentany and of no continuance: the one being peculiar and proper to good men; and the other common to all, and communicated to the worſt ſort: the one being a pledge and teſtimonie of Gods louelove, and the other mingled many times with his indignation: the one ſtanding to a man, and comforting him at death, and in all diſtreſſes; and the other failing him at his greateſt need, and leauing him helpleſſe in the middeſt of his miſery.
Verſe 17. The path of the righteous is to decline from euill: and he keepeth his ſoule that keepeth his way.
THe path of the righteous] The wonted and moſt conſtant conuerſation of all good men, that which they moſt deſire and endeauour, [is to decline from euill] to abſtaine from ſin and iniquitie, and all that may allure thereunto: and contrariwiſe to performe, as farre as in them lieth, eueryevery Chriſtian dutie that is required at their hands: [and he keepeth his ſoule] he preſerueth himſelfe both ſoule and body from deſtruction, and all kind of plagues, [that keepeth his way] which ordereth his life aright, and walketh vprightly in obedience to Gods holy Commandements.
Verſe 18. Pride goeth before destruction, and an high minde before the fall.
PRide goeth before destruction, &c.] That commonly commeth to paſſe, that before any great plague befall the wicked, they grow inſolent and preſumptuous, ſetting foorth themſelues ambitiouſly, and ſeeking vaine-glorie, in words and deeds, in geſtures or countenance: or at leaſt their hearts are lifted vp, as it is teſtified in the latter clauſe. And where either ſtately or ſtubborne behauiour, or an hautie minde do go before, there ſome notable iudgement of God will certainly follow after, vnleſſe humiliation and repentance come betweene.
Verſ. 19. Better it is to be of an humble minde with the afflicted, then to diuide the ſpoyles with the proud.
BEtter it is] It is more comfortable, more honourable, more profitable, more ſafe and eaſie, to bee of an humble minde, or as the Hebrew word is, of an humble ſpirit, not artificially in pride or policie to make ſemblance of humilitie, or onelyonly by naturall diſpoſition to be leſſe ambitions then many others; but to hauehave the true habit of humilitie, being beautified and ſanctified with the grace thereof, with the afflicted, albeit wee ſhould be poore, or oppreſſed, or paſſe vnderunder any other croſſes, as many, and the moſt, and welneere all doe, or hauehave done, that are heartily humbled, then to diuide the ſpoyles with the proude, then to preuaile in our attempts, and get victories for glorie, and riches for ſtate, with the proude, in that manner, and with that minde, as violent and arrogant oppreſſors vſe to doe.
He alludeth to the winning and ſacking of Cities, and preferreth the condition of the people ſubdued, and ſpoyled of their ſubſtance, if they bee lowly, before the ſtate of the warriers conquering, and carrying away the wealth, if they bee puffed vp with pride.
Verſe 20. Hee that hearkeneth to the word, ſhall finde good: and bleſſed is he that truſteth in the Lord.
HE that hearkeneth to the word.] Which applieth his eare, and minde, and heart to the ſacred word and doctrine of God, both written and preached, ſhall finde good, ſhall obtaine all ſuch graces for his ſoule, and bleſſings for his body, as may teſtifie Gods ſauour towards him: And bleſſed is he that truſteth in the Lord. This latter clauſe is an explication of the former, ſhewing the good that is promiſed, to be bleſſedneſſe it ſelfe: a ſufficiencie of comfort and proſperitie in this life, and a full perfection of glorie and felicitie in the life to come: and the attention required to bee ſuch as is accompanied with faith, that the word bee not onelyonly marked, but alſo beleeued; and God when he ſpeaketh, hauehave not only heed giuen to him, but confidence likewiſe repoſed in him.
Verſe 21. The wiſe in heart ſhall be called prudent: and the ſweetnes of the lips ſhall increaſe Doctrine.
THe wiſe in heart] He which is godly wiſe, and wiſe to ſaluation, who hath knowledge and ſinceritie mixed together in his ſoule, ſhall be called prudent, ſhall ſhew himſelfe, be knowne, and iuſtly commended, to be a iudicious and diſcreet perſon, both in the mouthes of godly men, and in the conſciences of wicked men, and by good eff…cts at laſt in the ſight of all men: and the ſweetnes of the lips ſhall increaſe knowledge. The former part of the ſentence declareth what good the wiſe doe get by wiſedome; that they attaine to the vertue and praiſe of prudence: and in this latter, what good they doe by the ſame to others, which is ſpecified onelyonly in their words, in their well-ſeaſoned and comfortable ſpeeches, called the ſweetnes of the lippes, that thereby groweth increaſe of doctrine, to eueryevery attentiue and diligent hearer, both for admonition, inſtruction, conſolation, and eueryevery other vſe, as opporportunitie ſerueth.
Verſ. 22. Vnderstanding is a wel-ſpring of life to them that hauehave it: but the instruction of fooles is follie.
VNderstanding] The true knowledge of Gods holie will is a wel-ſpring of life, a precious poſſeſſion, as fountaines were in thoſe countries; and a comfortable, conſtant, neceſſarie, and effectuall meanes of ſaluation, to them that hauehave it, whoſe mindes are ſoundly illuminated, and their hearts graciouſly ſeaſoned therewith: but the instruction of fooles, thoſe perſwaſions which ſinful men vſe, and that aduice which they giuegive in ſtead of inſtructions, is follie, corrupt and wicked for matter, and pernicious and hurtfull for effect.
Thus ſtandeth the oppoſition: Vnderſtanding is a welſpring of life to thoſe that poſſeſſe it, and therefore the counſell of wiſe men is wiſedome: and ignorance is the fountaine of death to them that are poſſeſſed of it, and therefore the inſtruction of fooles is follie.
Verſe 23. The heart of the wiſe guideth his mouth aright, and addeth doctrine to his lips.
THe heart of the wiſe] His knowledge and iudgement, his prudence and diſcretion, doth guide his mouth aright, direct him when to ſpeake, and when to hold his peace, & what to ſay, and what to conceale. His louelove to goodneſſe induceth him to declare that which is good; and his hatred of naughtines doth cauſe him to refraine from all words that are naught: and addeth doctrine to his lips, miniſtreth matter of wholeſome leſſons for them to deliuer. It getteth knowledge, and keepeth it, and they being ſtored therewith, doe vtter the ſame for the inſtruction of others.
Verſe 24. Faire words are as an hony combe: ſweetneſſe to the ſoule, and health to the bones.
GOdly and comfortable ſayings rightly grounded on the holy Scriptures, and fitly applied to the vſe of wel-prepared hearts, whether publikely or priuately, are as an honycombe, ſweetnes to the ſoule, they bring great ioy and gladnes to an vpright heart, as hony or other ſweete things doe much delight the taſte, and health to the bones, are meanes of good to the whole bodie, for conſeruation of health, or reſtitution to it, by the cheerefulnes of the mind, and the fauour and bleſſing of God.
Verſ. 25. There is a way that ſeemeth right to a man: but the iſſue thereof are the waies of death.
THere is a way] An vngodly, but a common courſe of life, which all vnregenerate perſons doe take, that ſeemeth right to a man, wherein hee pleaſeth himſelfe: and being either blindfolded by luſt, or miſled by carnall reaſon, cuſtome, or companie, thinketh it not to bee very diſpleaſing to God, or dangerous to himſelfe: but the iſſue thereof are the waies of death, in the end it will bring them to deſtruction, toward which they hauehave been trauelling all their life time before. See chapter 12. verſe 15. and chapter 14. verſe 12. where the ſelfe ſame words hauehave been expounded.
Verſe 26. The troubleſome perſon bringeth trouble to himſelfe for his mouth doth recoile vponupon himſelfe.
THe troubleſome perſon] Which taketh a delight, and ſeeketh occaſions to moleſt others which hauehave done him no hurt, bringeth trouble to himſelfe, procureth his owne hurt or vexation of minde: for his mouth recoileth vponupon himſelfe, his falſe or malicious ſpeeches, whereby hee diffameth his neighbours, or otherwiſe ſeeketh to work their ſorrow, turne to his owne ſhame and diſcredit, if not loſſe, or further puniſhment.
Verſe 27. A wicked perſon diggeth vp euill, and in his lips is as it were burning ſire.
A Wicked perſon] A naughtie, leaud, and wicked man, diggeth vp euill, ſecretly vnderunder hand layeth plots for the ſubuerſion of his neighbours ſtate, whom hee maligneth, as pioners vndermine the foundations of cities or houſes: [and in his lips is as it were burning fire] he breatheth out pernitious and euill words, tending as much to the ruine and deſtruction of the parties againſt whom they are ſpoken, as fire kindling vponupon an houſe doth to the conſumption both of the building, and ſtuffe that is in it.
Verſ. 28. A froward perſon ſoweth ſtrife; and a tale-teller ſeparateth chiefe friends.
A Froward perſon] A man of frowardnes (ſaith the original text) he that is giuen to vnquietneſſe, and to bee a buſie body, peruerting other mens words and waies, and nouriſhing peeuiſhneſſe and ſinfulnes in himſelfe, [ſoweth ſtrife] raiſeth contentions, and cauſeth debate betweene man and man, which agreed wel together before: [and a tale-bearer] a pickthanke, which vnderunder colour and pretence of louelove doth ſecretly whiſper in mens eares, and maliciouſly informe them againſt their innocent and faithfull wel-willers, [ſeparateth chiefe friends] the word that often ſignifieth a Prince, a guide, or captaine, is ſometimes taken alſo for a principall friend, or, as we ſay, a Prince of friends, as heere and in the next chapter following, verſ. 9. and Pſalm. 55. verſ. 13. It was thou, O man, euen my companion, my eſpeciall friend, and my familiar. And Micah 7. verſ. 5. Truſt yee not a friend, &c. The meaning then is, that he ſetteth variance betweene thoſe that were inward together, and ſingularly affected one towards another.
Verſ. 29. A wicked man deceiueth his neighbour, and leadeth him into a way that is not good.
A Wicked man] He that is head-ſtrong, and wilfully giuen to tranſgreſſe the lawes of God, in regard whereof the originall text calleth him, a man of violence, [deceiueth his neighbour] inſecteth the minds of thoſe with whom hee conuerſeth, his errours, perſwading them of the vnlawfulneſſe of that which is vnlawfull, and of ſafety where is perill; and that that is euill which is good and laudable, and ſometimes neceſſary: [and leadeth him into away that is not good] corrupteth his conuerſation with vices, and draweth him vntounto ſuch courſes as are both ſinfull and hurtfull.
Verſ. 30. He ſhutteth his eyes to deuiſe wickedneſſe: hee moueth his lips, and bringeth euill to paſſe.
HE] The wicked man formerly ſpoken of, [ſhutteth his eyes to deuiſe wickedneſſe] ſeriouſly ſetteth his mind vponupon miſchiefe, and would not hauehave his thoughts diſtracted and drawne away from it, by looking heere and there vponupon any obiects; meaning that hee is very intentiue to inuent that which may doe hurt: [he moueth his lips] hee ſpeaketh ſoftly, and whiſpereth; he dealeth cloſely, & would not bee knowne in his practiſes, leſt he ſhould be preuented, [and bringeth euill to paſſe] by his induſtrie and ſecrecie doth many ſhrewd turns, and worketh much villanie.
Verſ. 31. The gray head is a crowne of glory, when it is found in the way of righteouſneſſe.
THe gray head] Old age, whereof gray haires and a hoare head is a ſigne, ▪ is a crowne of glory] yeeldeth commendation to the aged perſon, and maketh him reuerent, [when it is found in the way of righteouſneſſe] when the old man doth ſhew himſelfe to be religious and righteous, whether hee hath led his life in that manner from his youth, or whether he hath bin conuerted to it now in his latter time.
Verſ. 32. He that is ſlow to wrath, is better then the mighty man: and he that ruleth his owne mind, is better then he that winneth a City.
HE that is ſlow to wrath] Which will not bee prouoked to anger without due cauſe, neither hauing due cauſe to bee angry, will paſſe the bounds of moderation and meaſure, [is better then the mighty man] is more to bee commended for his ſtrength and fortitude, then he that is bo…ſterous, & ſtrong of body: [and he that ruleth his mind] which repreſſeth and keepeth vnderunder his intemperate paſſions and violent affections of eueryevery ſort, [is better then he that winneth a City] hath greater power, and doth a more worthie exploit, then he which by force of armes doth ouercome and conquer whole Cities, Caſtles, and Countries.
Verſ. 33. The lot is cast into the lap: but the whole diſpoſition thereof is of the Lord.
THe lot] Which was much in vſe among the people of God, both for diuiſion of lands, as Numb. 26. 55. and for other cauſes, as appeareth in many places of the Scriptures [is cast into the lap] into ſome ſecret or cloſe place; & that which was moſt ordinarie with them, is put for many other, as hats, fiſts, pots, boxes, or whatſoeuer elſe: [but the whole diſpoſition thereof] the particular ordering, guiding, and gouernment of of it, [is of the Lord] by his immediate prouidence, without either chance, art, or labour. And vnderunder lot he comprehendeth all other accidents which are thought to bee meerely caſuall, and wholly ſubiect to fortune.