A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 18
CHAPTER. XVIII.
Verſe 1. For his deſire a man will ſeeke, ſeparating himſelfe, and deale in eueryevery matter.
FOr his deſire a man will ſeeke] EueryEvery man will apply his minde and endeauour to get that which he affecteth, ſeparating himſelfe, auoiding all the lets and impediments which are like to croſſe his deſire, and will deale in eueryevery matter, hee will attempt all ſuch courſes as may ſerue for the accompliſhment of his purpoſe.
Verſe 2. A foole is not delighted with knowledge, but in diſcouering his owne heart.
A Foole] A wicked perſon deſtitute of grace and wiſdome, and yet highly conceited thereof, hath no delight in vnderſtanding, is not deſirous to be truly wiſe, and therefore regardeth as little the meanes whereby hee may attaine to wiſedome, but in diſcouering his owne heart, in ſhewing by word and deed, that follie and naughtineſſe which proceedeth out of his corrupt and wretched heart, nothing doth ſatisfie him, but that which is agreeable to his humours.
Verſ. 3. When the wicked commeth, then commeth contempt, and with the vile man, reproch.
WHen the wicked commeth] When any man becommeth wicked, and waxeth ſinfull, then commeth contempt, diſhonour and infamie follow faſt after him, his credit is growing into a conſumption, how great and many meanes ſoeuer he hath to vphold it: and with the vile man reproch, hee that is vicious, and by …ll doing deſerueth ſhame ſhall be ſure to hauehave ſhame & reproch of his companions: if men dare not ſpeake contemptuouſly to him, yet they will talke contemptibly of him, or though they ſhould be afraid to cenſure him in their word, yet they wil be bold to deſpiſe him in their minds.
Verſ. 4. The words of an excellent mans mouth, are as deepe waters, the welſpring of wiſedome, is as a flowing riuer.
THe words] The wholeſome and fruitful ſpeeches, of an excellent mans mouth, vttered by godly men, and ſuch as feare the Lord: for to them doth the holy Ghoſt vouchſafe the title of excellencie: as when Dauid ſaith in the Pſalmes, My Pſal. 16. 3.goodneſſe extendeth to the Saints that are in the earth, and to the excellent. And when Salomon ſaith in this book, The righteous is more excellent then his neighbour, They are as deep waters, plentifull & copious, ſuch as faile not, nor can be drawne drie at any time. The welſpring of wiſedome is like a flowing riuer Prou. 12. 26.their hearts feed their mouthes, and thereout, wiſe, holy, and fruitfull words flow abundantly, as a vehement ſtreame boyleth out of a rich fountaine.
Verſ. 5. To accept of the perſon of the wicked is not good, to ouerthrow the iuſt man in iudgement.
TO accept of the perſon of the wicked] To free him from puniſhment, or to ſhew him fauour in a bad matter, for his power, parentage, kindred, friends, wit, wealth, gifts, acquaintance, or to regard any thing in him, without the cauſe, is not good, but dangerous & hurtfull, it will draw downe the iudgements of God vponupon thoſe Magiſtrates▪ or perſons whatſoeuer, which vſe ſuch parciality: and he ſpeaketh in this manner, becauſe there is a ſhew of wiſdome, and policy, for gaine & ſafety, by gratifying of them, in reſpect of the bribes which they will giuegive to hauehave their turnes ſerued, and the miſchiefe which they will worke to thoſe that proceed ſeuerely againſt them, to ouerthrow the iust man in iudgement, this is the effect that commonly enſueth vponupon the fauor that is ſhewed to the wicked, & maketh the ſin double: in ſo much as vnrighteous malefactors are ſpared ſo much the harmeleſſe and innocent are oppreſſed: that hand which lifteth vp him, whom it ought to beate downe, will beate downe him, whom it ought to lift vp. Either of theſe were great offences alone, but very grieuous when they are both conioyned together. It was a foule fault to ſeeke the releaſe of Barrabas, which had deſerued to die; but to hauehave him deliuered, that Chriſt might be crucified, was intollerable wickedneſſe: and yet it would hauehave been more notorious & deteſtable, if Chriſt had been condemned to die, by the practiſe and perſwaſion of Barrabas, which thing ſomtimes befalleth the members of Chriſt, by the inſtigation of the ſucceſſors of Barrabas. The Shechemites aduentured to do that which is here condemned, and therefore they felt the penaltie which here is threatned: they would ſet vp Abimelech to be king, becauſe he was of their blood, and ſlew the other ſons of Gideon for his ſake, and at his requeſt, but in the end they found it not good to accept of the perſon of the wicked, and Iudg. 9. 45.to ouerthrow the iuſt: for they and their city were deſtroyed, for taking part with their wicked kinſman, and offering violence to the righteous children of Gideon.
Verſ. 6. A fools lips come with ſtrife, and his mouth calleth for ſtripes.
7. The mouth of a foole is his owne destruction, and his lips are a ſnare for his ſoule.
A Fools lips come with ſtrife The wicked talke of a graceles foole, his railing, ſlandering, lying, backbiting, challenges, comparings, nipping, and girding, doe as directly tend to quarrels, or brablings, as if they had legges to goe vntounto contention: which is eſpecially to be vnderſtood of them that be froward, proude, giuen to ſcoffing, and others of like nature and diſpoſition: and his mouth calleth for ſtripes, the words of his mouth doe prouoke, and euen call for blowes, and puniſhments, by his deſire vponupon others, but by deſert and effect vponupon himſelfe. The mouth of a foole is his owne deſtruction, his vnaduiſed and intemperate ſpeeches bring his owne ouerthrow, and his lips are for his ſoule, that matter which his lips doe maliciouſly or raſhly vtter, is an occaſion and meanes to intrap him, to the hazard of his ſtate, life, and ſaluation.
Verſ. 8. The words of the tale-bearer are as ſtrokes, and they goe downe into the inward parts of the belly.
THe words of the tale-bearer] The malicious accuſations which whiſperers doe ſecretly mutter againſt men behinde their backes, ar… as ſtrokes, as wounds that are giuen by weapons: they doe them as much hurt by ſeeking their infamie, or trouble, or by alienating the mindes, and good opinions of their friends and neighbours from them, as if they had ſmitten them with a ſword, and they goe downe into the inward parts of the belly: they are like vntounto darts, wherewith men are dangerouſly wounded, piercing (as it were) into the very intrailes.
Verſe 9. Euen he that is negligent in his buſineſſe, is brother to a waſter.
HE that carrieth himſelfe ſlothfully in the workes of his calling, being without all care and endeuour to ſet forwards his affaires, is brother to a waſter, is like to him that prodigally waſteth his ſubſtance, as if he were his owne brother, and ſhall as certainly, though it may be not ſo ſpeedily, come to pouertie as he. For God yoketh them together as fit mates, with the ſame reproofes, with the ſame threats, and with the ſame puniſhments. Both are barren of all goodneſſe: both are forward to any euill exerciſe, and both ſhall be pinched with penurie and want. And as in ſundrie reſpects the one is like to the other, ſo it is obſeruable that the one taketh much contentment in the company and courſes of the other, with much familiaritie and frequencie.
Verſe 10. The name of the Lord is a ſtrong tower: the righteous runneth to it, and is exalted.
THe name of the Lord] His fauour ioyned with his mighty power, and faithfulnes towards his people, is a ſtrong tower, as a Fort or Caſtle of defence is, for the ſafetie of them that are within it: ſo hee preſerueth his from the violence of their aduerſaries, that would deſtroy or hurt them: the righteous, ſuch as be iuſt, and godly, and feare him, runne vntounto it, depend vponupon him, and by prayer, and confidence, commit themſelues to his protection, againſt Satan, ſinne, damnation, and all manner of dangers both of ſoule and body, and are exalted, ſo kept from the rage of troubles, and the reach of their enemies, as if they were taken vp into an high Turret, or ſet in ſome place aloft, which no enemie could either vndermine, or aſſault, or ſhoote vp vntounto.
Verſe 11. The ſubstance of the rich man, is as it were his ſtrong citie, and as a high wall in his imagination.
IN the former ſentence was declared wherein the godlie ſeeke for ſafetie, and finde it, and that is in the name of the Lord: and in this, wherein the wicked, eſpecially being wealthie, preſume of defence, but faile of it, and that is in their goods and poſſeſſions. For they ſeeme a ſtrong citie, which no dangers can vanquiſh, and an high wall, that no miſerie can ſcale and climbe ouer: but all is in their owne imagination, and nothing in truth: for they are weake and low, and vtterly void of power againſt any kinde of calamities.
Verſe 12. Before destruction the heart of a man is haughtie, and before glorie goeth lowlineſſe.
BEfore deſtruction] Before ſome grieuous calamitie, whereby a man is as it were broken in pieces (as the word importeth) with miſerie, ſorrow, or ſhame, the heart is haughtie, the minde is puf… vp with ſelfe-liking, and ſo groweth ſecure, and careleſſe, and before glorie goeth lowlineſſe, when a man is humble in his owne eyes, and thinketh baſely of himſelfe, and reuerently of others, and ſubmitteth himſelfe to Gods hand, to beare willingly whatſoeuer he ſhall impoſe vponupon him, he is in the way to true honour, if hee bee not aduanced to …referment, yet hee ſhall be refreſhed with comfort, and inriched with graces.
Verſ. 13. He that anſwereth a matter before he hath heard it, it is a folly and a ſhame to him.
TO make anſwere, or replie to a ſpeech, or at all to ſpeake of any matter, before a man hath throughly heard, and fully informed himſelfe therein, is a raſh and indiſcreete part, and the euill conſequents thereof, cannot but redound much to his diſcredit. For abſurdities will neceſſarily inſue vponupon it, and can by no meanes be auoided, whereby …e declareth himſelfe to bee failing of that wiſedome, and iudgement, which bring praiſe and eſtimation. And is it not moſt commonly an occaſion and meanes that good cauſes hauehave bad ſucceſſe, as being peruerted by the ignorance & temeritie of thoſe which take vponupon them the defence of that whereof they hauehave not ſufficient information, or elſe are depraued vniuſtly by the haſte and headineſſe of ſuch as ſpeake euill of the things which they know not?
Verſ. 14. The ſpirit of a man will beare out his infirmities, but a wounded conſcience who can beare?
THe ſpirit of a man] His heart being in a comfortable eſtate by the ſight of Gods fauour, and the teſtimony of a good conſcience, will beare out his infirmities, maketh him to ſuſtaine with patience, and ſome cheerfulnes, manifold paines and diſeaſes of the body, and all outward croſſes whatſoeuer: but a wounded ſpirit who can beare? but when the ſoule is caſt down, and as it were broken with the apprehenſion of Gods indignation, none can endure the horror and anguiſh thereof, nor any thing raiſe it vp, and giuegive comfort to it, but God alone.
Verſe 15. The heart of the prudent poſſeſſeth knowledge, and the eare of the wiſe will ſeeke after vnderſtanding.
THe heart of the prudent poſſeſſeth knowledge,] He that is acquainted with the ſtate of his owne ſoule, and diſcerneth how precious and fruitfull, and needfull vnderſtanding is, will not content himſelfe to hauehave wiſedome in his eares, or head, or lippes, but layeth it vp in his heart, as his chiefe treaſure, and the eare of the wiſe ſeeketh after vnderstanding: he laboureth to increaſe knowledge and grace, adding dailie thereunto, by hearkening as much as he may, to all ſound and wholeſome inſtructions.
Verſ. 16. The gift of a man inlargeth him, and leadeth him before great men.
THe gift of a man] Not the good qualities that are in him, and the graces which hee hath receiued, but the preſent that he bringeth, and the reward that he beſtoweth, inlargeth him, and leadeth him before great men, maketh roome for him, and procureth him acceſſe to the preſence of them that are in high places, & of great authoritie, from whom alſo he getteth countenance & fauour, whether his ſuit be equall, or vnlawful.
Verſe 17. He that is firſt in his owne cauſe is iuſt: then commeth his neighbour and maketh inquirie of him.
HE that is firſt in his owne cauſe] He that is in a controuerſie, ſpeaketh firſt, before the Magiſtrate, arbitrator, or any other to whom it belongeth to heare the matter, is iuſt, ſo pleadeth for himſelfe, and ſetteth ſuch colours vponupon his cauſe, that hee ſeemeth to be very righteous: if hee be plaintiffe, that his informations be equall, and waightie; if defendant, that his apologie is good, and he innocent. Yet is not this to be vnderſtood of eueryevery one that hath the firſt place of ſpeech: for righteous men doe many times begin the declaration of the the cauſe, or defence of themſelues, and be found vpright and faithfull both in the entrance and end of the ſtrife: but it is meant of falſe fellowes, that reſpect not what they may warrantably auerre with truth, but what they can audaciouſly affirme with impudencie. Then commeth his neighbour, and maketh inquirie of him▪ he that in the ſecond place, or afterwards is to make anſwere vntounto him, or reply vponupon him, confuteth his allegations, detecteth his falſehood, and conuinceth him, of indirect and naughtie dealing.
Verſ. 18. The lot cauſeth contentions to ceaſe, and maketh a partition amongst the mightie.
HE declareth the true & right vſe of a lot, by telling what is done, for that which ought to be done: namely, in difficult and doubtfull cauſes, which cannot otherwiſe bee well determined, and where in diuiſion men cannot agree between themſelues what part eueryevery one ſhould hauehave, that then they be ſatisfied with that which the Lord by lot doth after a ſort, award vntounto them. And hee maketh ſpeciall mention of the mightie, that it ſerueth to compound their controuerſies, becauſe that when they contend, by reaſon of their power, and ſtrength, & ſtout ſtomacks, they greatly damnify one another.
Verſ. 19. A brother offended, is harder to winne then a ſtrong citie: and their contentions are like the barre of a palace.
A Brother] A natural brother, a neere kinſmā, a kind friend, offended, alienated by wrongs receiued, or imagined to …e done vntounto him, from him whom hee ſo much affected before, is harder to winne then a ſtrong city, will with more difficulty be brought to firme and vnfained reconciliation, then a city well defenced, can be vanquiſhed and taken. And their contentions, their ſtrife, and ſuites, are like the barre of a Palace, ſtrong, and vehement, and muſt with no leſſe adoe be be pacified, whiles their power ſerueth them to purſue one another, then the mighty iron barres, whereby the gates of a Caſtle, Fort, or great building, are ſhut in, and kept ſafe, may bee broken, or cut in ſunder. But this is to bee vnderſtood of vnregenerate and fleſhly men, or of Gods ſeruants ſo farre as they be carnall, and not otherwiſe: for it is a commendation that is giuen to the godly, by Saint Iames, that their wiſedome whichIam. 3. 17. they receiue from aboue, maketh them peaceable, gentle, and eaſie to be intreated.
Verſ. 20. With the fruit of a mans owne mouth ſhall his belly be ſatisfied: and with the encreaſe of his lips ſhall he be filled.
WIth the fruit of a mans mouth] With thoſe words which the mouth of a man vttereth, be they good or bad, as the tree yee…deth her fruit, be it ſweet or ſower, ſhall his bell…e be ſatisfied, he ſhall be as it were fed with ioy, or ſorrow, and with the encreaſe of his lips, according to thoſe ſpeeches which the lips vſe moſt to deliuer, wholeſome, or hurtfull▪ as the ground ſendeth forth her crop of corne or weeds, ſhall hee be filled, he ſhall either hauehave great welfare, or great woe, many bleſſings, or many iudgements.
Verſ. 21. Death and life are in the power of the tongue, as eueryevery one delighteth to vſe it, he ſhall eate the fruit thereof.
THis verſe in part containeth an explication of the former, ſhewing what is that ſatisfying, and filling, which is there mentioned, that it extendeth to all miſery, euen to the very death of the wicked, which abuſe their tongues to euill, and to all happineſſe euen to life it ſelfe, and that euerlaſting (as is alſo meant of the contrary) of the godly, which vſe their tongues aright, both which are ſaid to be in the power thereof: that is, the peruerting, or well ordering of the ſame, is effectuall, either for deſtruction or ſaluation: and yet this force is not in the pronouncing of words, but in the affection from which they conſtantly proceed, and as eueryevery one delighteth to vſe it▪ ſo he ſhall eate thereof. Hypocrites ſomtimes doe make faire ſhowes, but their hearts and lips accord not together, and therfore their ſmooth ſpeeches tend not to life: and godly men ſomtime… forget themſelues, but they take not pleaſure in euill ſpeaking, and therefore they ſhall not be deſtroyed, though they may be corrected.
Verſ. 22. He that findeth a good wife, findeth a good thing, and obtaineth fauour of the Lord.
HE that findeth a good wife] Which being himſelfe a good man, hath, and ſeeth, and enioyeth the benefit of a good, wiſe, and faithfull wife, findeth a good thing, which ſhall bee for his helpe and comfort; and obtaineth fauour of the Lord, receiueth a teſtimony of his louelove in beſtowing ſo great a bleſſing vponupon him: and ſo doth a godly woman, that findeth a good and gratious husband.
Verſ. 23. The poore ſpeaketh with ſupplications: but the rich anſwereth roughly.
THe poore] He that is in miſery, in perill, in feare, or ſubiection, ſpeaketh with ſupplications, ſubmiſſely, and lowly, to the wealthy and mighty, beſeeching him in humble manner, and reuerent termes, eſpecially when he hath any ſuite vntounto them. But the rich anſwereth roughly: hee that hath abundance of goods, or is in authority, not onelyonly reiecteth the poore petitioner contemptuouſly, with a churl…ſh deniall, but otherwiſe alſo is proud and inſolent in his ſpeeches. Commonly thus it is, but yet not alwaies: for ſome of the loweſt ſort ſpeake diſdainfully, and ſome great perſonages behaue themſelues courteouſly.
Verſ. 24. A man that hath friends, ought to ſhew himſelfe friendly, for a friend is neerer then a brother.
A Man that hath friends] Which is beloued of, and receiueth fauours and benefits from others, ought to ſhew himſelfe friendly, to entertaine, hold, and requite their friendſhip by all good duties. Hee is not onelyonly to take heed leſt by any ſtrangeneſſe, and offering of diſcourteſies, hee loſe their likings, but to endeauour by all ſignes and pledges of good will, to knit their harts faſter and faſter vntounto him. For a friend, an vnfained wel-willer, which beareth Chriſtian affection vntounto him whom hee loueth, is neerer then a brother, is more faithfull and conſtant in miniſtring helpe and comfort, then an ordinarie kinſman, or meere naturall brother.