A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 17
CHAPTER. XVII.
Verſ. 1. Better is a morſell of drie bread, and peace therewith, then a houſe full of ſacrifices with ſtrife.
BEtter] More comfortable, ſafe, and wholeſome, [is a morſell of drie bread] a cruſt (as wee vſe to ſay) without any other cates or diſhes, ſlender fare, a ſmall pittance, and that alſo courſe and homely, [and peace therewith] if there be Chriſtian louelove, quietneſſe, and good agreement, [then an houſe full of ſacrifices] great abundance of dai…ty cheere, as they vſed to hauehave when they offered peace offerings, as may appeare chap. 7. verſ. 14. And to that cuſtome S. Iames ſeemeth to allude,Iam. 5. 5. when he ſaith, You hauehave nouriſhed your hearts as in a day of ſacrifice or ſlaughter.
Verſ. 2. A diſcreet ſeruant ſhall hauehave rule ouer a leaud ſonne, and he ſhall diuide the inheritance among the brethren.
A Diſcreet ſeruant] A faithfull, painefull, and wiſe ſeruant, though a bondman, [ſhall hauehave rule ouer a leaud ſonne] ſhall be preferred before a rude and diſſolute child, and ſometimes be ſet ouer him as a gouernour: [and he ſhall diuide the inheritance among the brethren] ſhall bee as one of them, and hauehave a portion among them, and bee a… it were in the roome of the eldeſt brother, hauing the chiefe hand in making diuiſion of the goods and lands betweene the other ſonnes and daughters.
This indeed is ſometimes verified according to the letter and words of the ſentence, that ſeruants be made Executors to their maſters, and guardians to their maſters children: but the drift hereof is to ſhew, that they which are low may be exalted by vertue, & they which are high, may be brought downe by vice: that wiſdome preferreth diuers aboue them that might hauehave been their betters, and follie depriueth many of thoſe prerogatiues which otherwiſe they ſhould hauehave enioyed.
Verſ. 3. The fining pot is for ſiluer, and the furnace for gold: but the Lord trieth the hearts.
THe fining pot for ſiluer] Gold-ſmiths hauehave their veſſels, wherein they proue and trie the gold and ſiluer from droſſe and corruption: [but the Lord trieth the hearts] he alone ſearcheth them, and knoweth them; and none but hee by grace can purifie them, though man by art can refine metals, and make them more pretious.
Verſe 4. The wicked man giueth heed to falſe lips: and a lyar hearkeneth to the naughty tongue.
THe wicked man] He that is giuen to worke miſchiefe, [giueth heed to falſe lips] willingly liſteneth to the ſhrewd words that men that abuſe their lips to falſhood, doe ſpeake: [and a liar listeneth to the naughty tongue] hee that is wont to tell lies, and other vngratious tales, is glad to heare lies, and other ſpeeches that are malicious and hurtfull.
Verſ 5. He that mocketh the poore, reprocheth him that made him: and he that reioyceth at his aduerſitie▪ ſhall not be innocent.
HE that mocketh] Which offereth deſpite to▪ and vilifieth by word, deed, or geſture, whether in the way of ieſt, or bitter diſdaine, [the poore] not onelyonly them that want wealth, but which are in any affliction, either externally, or in their ſoules, [reprocheth him that made him] doth af…er a ſort ſcorne and ſcoffe at God, who created the man, and allotted him that eſtate; as he that laugheth at the worke, doth conſequently deride the artificer, [and he that reioyceth at his aduerſity▪ ſhall not be innocent] not onelyonly he that ſheweth apparent contempt of the man afflicted, but which is glad in his heart for his miſery and affliction, ſhall ſeuerely be puniſhed.
Verſ. 6. Childrens children are the crowne of the elders, and the glory of the children are their fathers.
CHildrens children] A long race, many nephewes, ſuch as we call grand-children, and thoſe of many deſcents, [are the crowne of the elders] a comfort and credit to their parents, grandfathers, great-grandfathers, &c [and the glory of the children are their fathers] it is an honour for the younger ſort to hauehave deſcended from worthy progenitors; prouided yet in both theſe caſes, that as well the anceſtors as the poſterity be vertuous, & well adorned with graces of their owne. Many fooliſh vitious children can nothing credit their wiſe & godly progenitors, as R…hoboam and his ſon added nothing to the glory of Dauid and Salomon: neither can ſinfull anceſtors either yeeld honour to, or receiue honour from their ſeed that is holy and religious. That bleſſed Hezekiah was in no ſort dignified by his wicked father Ahaz: nor was that wicked Ahaz any whit graced by his bleſſed ſon Hezekiah. And in caſe that both the elders and youngers, the fathers and children be all naught, as was curſed Cham and his ſeed, and cruel Cain and his, no multitude, nor might, nor meanes, of what ſort ſoeuer, can make either part honourable.
Verſ. 7. Excellent ſpeech becommeth not a foole; much leſſe lying talke an ingenuous perſon.
EXcellent ſpeech] Prayer, thankſgiuing, diſcourſe of God, of the Scriptures, of religion, of any holy things: the commendation of that which is good, the reproofe and diſpraiſing of that which is euill, [becommeth not a foole] is not ſeemly in the mouth of a ſinfull ſot, which neither practiſeth, nor loueth, nor vnderſtandeth the points whereof hee ſpeaketh: [much leſſe lying talke] any manner of corrupt communication, whether it be falſe or filthy, worldly or bitter, or ſcoffing, or idle; for one kind is put here for all the reſt: [beſeemeth an ingenuous perſon] is comely for a godly, wiſe, and honeſt man, ſuch a one as is contrary to the foole formerly mentioned, in profeſſion, heart, and behauiour, to vtter.
Verſ. 8. A reward is as a precious ſtone: pleaſant in the eyes of him that hath it: it proſpereth whitherſoeuer it turneth.
A Reward] A gift or preſent beſtowed vpō a Magiſtrate, or officer, or any that may help or hinder a man in his cauſe, [is as a precious ſtone, pleaſant in the eyes of him that hath it] much regarded of him on whom it is beſtowed: [it proſpereth whitherſoeuer it turneth] it taketh effect, and bringeth good ſucceſſe, to what end ſoeuer it is applied; to eſcape puniſhmēt, to pacifie wrath, to obtaine promotion, to get fauour in courts, to croſſe ones aduerſarie, or to bring to paſſe any purpoſe.
Verſe 9. He that couereth a fault, ſeeketh louelove: but hee that repeateth a matter, ſeparateth a chiefe friend.
HE that couereth a fault] That paſſeth by an infirmitie, that burieth an offence, as much as may be, in ſilence, ſeeketh louelove, by ſhewing louelove to the partie, preſerueth concord where kindneſſe was before, and taketh the way to make him his friend, who was before but a ſtranger to him: but he that repeateth, which looketh too narrowly into eueryevery ſlippe, and is raking into mens frailties, eſpecially ſo as to blaze them abroad to others, ſeparateth a chiefe friend, doth alienate the mindes of thoſe that bee deareſt vntounto him, and maketh them his enemies. Yet it is not againſt the rule of louelove to tell men louingly of their faults; for that helpeth them to repentance and reformation, and cureth their credits, the blemiſh thereof being wiped away both from the eyes of God and men, as Saint Iames ſaith: If any of you hauehave erred from the truth, and Iam. 5. 19. 20.ſome man hath conuerted him, let him know, that hee that hath conuerted the ſinner from going aſtray out of his way, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes. Neither is it vnfit, but needfull ſometimes to acquaint others with the tranſgreſſions of our neighbours, if it belong vntounto vsus to bee their Phyſitians; as Ioſeph did Iacob with the infamie his brethren ranne into: and they of the houſe of Cloe did the Apoſtle with the contentions of the Corinthians. And in ſome caſes ſome mens ſinnes muſt needes be diſcouered, for the ſafetie of the whole ſtate, both of Prince and people, of Church and Common-weale: for it is a ſure rul…, that no mans faults are then to be concealed when any man may take hurt thereby. See Chap. 10. verſ. 12.
Verſe 10. A reproofe entreth more into him that hath vnderstanding, then an hundred ſtripes into a foole.
A Reproofe] A rebuke and admonition onelyonly, though ſhort alſo one word as it were▪ entreth more into him that hath vnderstanding, worketh more vponupon his heart, and taketh better effect for reformation of his faults then an hundred ſtripes into a foole, then many grieuous puniſhments inflicted vponupon a wicked perſon, which wanteth the ſound and ſauing knowledge of God.
The oppoſition is ſpecially betweene deſperate ſinners, giuen ouer vntounto a reprobate ſenſe, and a godly man; notwithſtanding that Gods owne elect may alſo bee poſſeſſed with ſuch obſtinacie til the time of their conuerſion: and then their miſeries, with the worke of Gods holy ſpirit, will helpe them to humiliation and repentance.
Verſ. 11. An euill man ſeeketh onelyonly rebellion: and a cruell meſſenger ſhall be ſent against him.
AN euill man] He that is deſtitute of Gods holy ſpirit, and walketh after the fleſh, ſeeketh onelyonly rebellion, ſetteth himſelfe whollie to tranſgreſſe the commandements of God, and delighteth in nothing ſo much as in that which is contrarie to his will: and a cruell meſſenger ſhall be ſent againſt him, euen as Kings and other Princes ſend out ſome forces (if neede ſo require) to ſuppreſſe rebellions, and to apprehend and ſeuerely puniſh the Rebels: ſo the Lord armeth ſometimes men with wrath and power againſt his enemies, and ſometimes the Angels, and ſometimes the vnreaſonable creatures, and ſometimes the inſenſible creatures, to bee as it were his officers, appointed to plague them without merciemercy, and ſometimes his owne hand immediatly doth deſtroy them.
Verſe 12. Let a Beare robbed of her whelpes meete a man, and not a foole in his folly.
THe ſhe Beare, whoſe young ones hauehave been lately taken from her, exceedeth all other beaſts in rage & fiercenes. From thence doth Huſhai take his ſimilitude concerning Dauid: Thou knoweſt (ſaith he to Abſalom) thy father and his men, 2. Sam. 17. 8.that they be ſtrong men, and are chafed in minde, as a Beare robbed of her whelps in the field. And from thence doth the Lord draw a compariſon to expreſſe the grieuouſnes of the plagues wherewith he purpoſed to puniſh the ſinfull Iſraelites: I will Hoſ. 13. 8.meete them as a Beare that is robbed of her whelps, and will breake the kall of their hearts. And the immanitie of this beaſt may bee diſcerned by that which befell the wretched boyes which ſcoffed at Eliſha and were curſed by him. It is ſaid, that two Beares came out of the forreſt, and tare in pieces two & fortie 2. King. 2. 24.of them. And yet it is not ſo dangerous to meete with ſuch a Beare, as with a foole in his folly, as to fall into the hands of a wicked man in the extremitie of his wickednes and furie.
Verſ. 13. He that rewardeth euill for good, euill ſhall not depart from his houſe.
HE that rewardeth euill for good] That dealeth iniuriouſly and vnkindly with him that hath declared his louelove in outward curteſies any way for his benefit and profit, whether by word or deede; or hath ſought the ſaluation of his ſoule, by helping him againſt his ſinnes, [euill] plagues and puniſhments from God, and many times diſpleaſure from men alſo, [ſhall not depart from his houſe] from himſelfe eſpecially, and from his wicked poſteritie.
Verſ. 14. The beginning of ſtrife is as he that openeth the waters: wherefore before the contention be medled with, leaue off.
THe beginning of ſtrife] The perſon which is the beginner of ſtrife, he that giueth the onſet thereunto, is as he that openeth the waters, that diggeth downe the heads of ponds, or bankes of riuers, whereby the waters are held in; which being by this meanes let looſe, can neither be brought in againe, nor reſtrained from doing of hurt; but the breach increaſeth, and cannot eaſily bee ſtopped: and the ſtreame is violent, and cannot eaſily bee ſtaied: Wherefore, before the contention be medled with, leaue off.] If it be poſſible, let there be no beginning of ſtrife; but if there be, withſtand the proceeding, and giuegive vp before the matter grow to heat, & the ſuit to charges.
Verſ. 15. He that iustifieth the wicked, and he that condemneth the iuſt, euen they both are abomination to the Lord.
HE that iustifieth the wicked] Which either publikely or priuately doth either warrant the vnlawfull actions of ſinfull men, or cleereth them of the practiſe of that whereof they are guiltie, or freeth them from the puniſhments which their faults doe iuſtly require, and he that condemneth the iuſt, imputing thoſe things vntounto them for faults, which indeed are vertues, or not at all any offences, (as they did to the Diſciples of Chriſt, for plucking, rubbing, and eating the eares of corne on the Sabbath day, which in that caſe might bee done without ſinne) or laying thoſe crimes to their charge, whereof they are innocent and faultleſſe: they both are abomination to the Lord, the one as well as the other is loathed and diſliked of him, and neither of them ſhall eſcape the iudgements which are to be executed by him.
Verſe 16. Wherefore is there a price in the hand of a foole to buy wiſedome, ſeeing he hath no heart?
WHerefore is there a price in the hand of a foole] Whitherto ſerueth it that a fooliſh wicked man hath wealth, time, and other meanes, to buy wiſedome, procure the knowledge of God, ſeeing he hath no heart, when hee hath neither wit, nor will to vſe them to that holy end? The meaning is, that a ſinfull man is nothing the better for all his riches, or whatſoeuer elſe he poſſeſſeth, if hee hauehave no affection or deſire to ſeeke and labour for ſound vnderſtanding.
Verſ. 17. A friend loueth at all times, and a brother is borne for aduerſity.
A Friend] He that is true and truſtie, [loueth at all times] is conſtant in good will, and ready a…waies to performe eueryevery dutie of kindneſſe: [and a brother] a naturall and deere friend, and not eueryevery naturall brother or kinſman, (for it is ſaid in the next chapter, verſ. 24. that a friend is neerer then a brother: and in the 19. chapter, verſ. 7. All the brethren of the poore doe hate him) is borne for aduerſity] then beginneth to ſhew himſelfe as if hee were new borne, when a man being in affliction hath moſt need of him.
Verſ. 18. A man void of vnderſtanding clappeth the hand, taking vponupon him ſuretiſhip before his friend.
A Man void of vnderſtanding] An vndiſcreet and fooliſh perſon [clappeth the hand] giueth his word for another mans debt, and confirmeth the ſame by giuing his hand or writing, or other meanes, ſuch as whereby a promiſe is ratified: [taking vponupon him ſuretiſhip before his friend] voluntarily, raſhly, and vnaduiſedly, being ready to offer himſelfe to this burthen before he be intreated thereunto.
Verſ. 19. He that loueth ſtrife, loueth tranſgreſſion: and he enlargeth his gate that ſeeketh a breach.
HE that loueth ſtrife] Which is not vponupon neceſſitie drawne into concentions, nor through infirmitie ſometimes falleth thereinto, but taketh delight in brawles and controuerſies, [loueth tranſgreſſions] is ſurely a wicked man, and taketh pleaſure in ſinne, which is the cauſe of his vnquietneſſe; and likewiſe procureth many euils to enſue vponupon debate and variance, which are the effects of his turbulent humour: [and he inlargeth his gate that ſeeketh a breach] he that picketh quarrels, and is deſirous to fall out with men with whom before he was at agreement, ſetteth open a wide doore to let in many miſchiefes.
Verſe. 20. He that hath a froward heart, ſhall not find good: and he that is peruerſe in his tongue, ſhall fall into euill.
HE that hath a froward heart] Which is not onelyonly miſſed by ignorance, or ſubiect to faults by frailty, or ouertaken at ſome times by paſſions, but is giuen to bee wilfull and ſtubborne, his ſoule is in the power of frowardneſſe: [ſhall not find good] ſhal obtaine no fauour or bleſſing from God, but iudgements and curſes rather, both for his euerlaſting ſtate, and for his preſent condition, howſoeuer hee may ſeeme to poſſeſſe many earthly commodities: [and he that is peruerſe in his tongue] which abuſeth his tongue to ſwearing, lying, flattering, railing, filthineſſe or any other leaud ſpeaking, [ſhall fall into euill] ſhall feele and find in the end ſome heauie ſtroke of God to light vponupon him.
Verſ. 21. He that begetteth a foole, begetteth him to his owne ſorrow: and the father of a foole ſhall hauehave no ioy.
HE that begetteth a foole] The parents of thoſe children which are deſtitute of wiſdome and grace, [begetteth him to his owne ſorrow] procure to themſelues matter of griefe in the very generation of an vngratious ſeed: but feele the bitterneſſe of it when they find the frowardneſſe and rebellion, and (it may be) the miſery and euill end of ſuch ſinfull ſonnes: [and the father of a foole ſhall hauehave no ioy] His meaning is not, that they which hauehave wicked children are without all comfort: for then the beſt men, as Abraham, Iſaac, Iacob, Dauid, and other excellent perſons, ſhould hauehave been altogether comfortleſſe, hauing godleſſe ſons as well as godly: but they can hauehave no reioycing in ſuch a wicked progenie, ſo long as they continue in their impiety and follie.
Verſ. 22. A ioyfull heart cauſeth good health: but a ſorrowfull mind drieth vp the bones.
A Ioyfull heart] Eſpecially that which is refreſhed and made merrie with godly ioy, [cauſeth health] is many times as good as phyſicke and wholeſome medicines for the reſtoring of health to weake bodies, and keepeth the healthy in very good temper, by a certaine vitall vigor which it conueieth into them: [but a ſorrowfull mind] an heauie ſpirit, which is caſt downe without iuſt cauſe, or beyond iuſt meaſure, [drieth vp the bones] cauſeth the body to bee out of tune, and greatly diſeaſed, by conſuming the rad…call moiſture, and filleth the bones with aches, and waſteth the marrow that is in them.
Verſ. 23. A wicked man taketh a gift out of the boſome to peruert the waies of iustice.
A Wicked man] Both the partie that hath the bad cauſe, and ſtandeth in it, and the vniuſt Iudge, or other corrupt Officers, that will bee induced to doe wrong, [taketh a gift] which the one hath prepared to giuegive, and the other knoweth to be brought, [out of the boſome] cloſely and priuily, that others diſcerne it not [to peruert the waies of iuſtic… ] to ouerthrow the right, and ſtop the courſe of Law, wherein (as in broad and high waies) the Magiſtrate ſhould walke without all partiality.
Verſe 24. Wiſdome is in the face of him that hath vnderſtanding: but the eyes of a foole are in the ends of the earth.
WIſedome is in the face of him that hath vnderstanding] The modeſt, lightſome, and amiable countenance of a diſcreet and vertuous perſon, and eſpecially the ſtayedneſſe of his eyes, declareth and publiſheth him to bee wiſe… [but the eyes of a foole are in the ends of the earth] his lookes and countenance bewray and diſcouer the leaudneſſe, follie, and ſottiſhneſſe that is within him, and namely the inconſtancie or wandring of his eyes, rouing hither and thither, as if hee would looke from one ſide of the land to the other.
Verſe 25. A fooliſh ſonne is a vexation to his father, and a bitterneſſe to her that bare him.
HIs contemptuous and diſobedient behauiour to his parents, and other leaud conditions, and (as it often falleth out) his vnhappie eſtate doth fill the hearts both of his father and mother with anger, and with great griefe and ſorrow.
Verſ. 26. It is not good euen to condemne the righteous, nor to ſtrike ingenuous men for equity.
IT is not good] but euill ann hurtfull [to condemne the righteous] to ſpeake againſt, or paſſe ſentence vponupon harmeleſſe men with our lips; or ſo much as to cenſure them in our harts: [nor to ſmite ingenuous men] to puniſh well diſpoſed and faithfull perſons, whom the Scripture, in regard of the free ſpirit that is in them, whereby they are preſerued from the power and bondage of ſinne, and in regard of the dignitie that grace hath aduanced them vntounto, doth call by the name of free men and Princes, as the word here vſed doth ſignifie, [for equity] either for ſhunning that which is vnlawfull and naught, or doing that which is commendable and good.
Verſ. 27. He that hath knowledge, ſpareth his words: and a man of vnderſtanding is of a coole ſpirit.
28. Euen a foole, when he holdeth his peace, is counted wiſe: and he that ſhutteth his lips, prudent.
HE that hath knowledge] Which is endued with ſound wiſdome, [ſpareth his words] holdeth in and keepeth backe vnneceſſarie and fruitleſſe ſpeeches: hee delighteth not in ſpeaking much, but in ſpeaking well: [and a man of vnderſtanding] being both iudicious and godly, [is of a coole ſpirit] is moderate, and well ſtayed in his affections: not eaſily burſting forth into anger, but diligently taking heed of the heate of his hart, and thereby is able to bridle his tongue from multiplying of many and paſſionate words. [Euen a foole when he holdeth his peace, is counted wiſe] So excellent a thing it is to keepe ſilence in time and place, that euen a ſilly perſon and Idiot holding his tongue, is deemed wiſe, and taken for a diſcreet man, becauſe that by fooliſh babling hee bewraieth not his ignorance and follie.