The Book of Proverbs Paraphrased, Part 1 · Chapter 16
CHAP. XVI.
ARGUMENT.
[a] This Chapter begins with a moſt neceſſary obſervation, which a good man ought alway to have in his mind (for which cauſe it is repeated, with little difference, twice more in this very Chapter, v. 9, 33. and again Chap. XIX. 21.) the ſenſe of which our Tranſlation ſeems to have miſſed. For it aſcribes both the Preparation of the heart, and the Anſwer of the tongue, unto the Lord (which is true in this regard, that without Him we can doe nothing), whereas the Hebrew words run plainly thus, Man hath the diſpoſing of the heart, he may, with God's leave and common aſſiſtance, intend, propound, reſolve within himſelf, what he will ſay and doe: but that he ſhall be able to utter things in that order he hath premeditated; or, if he be able, ſhall attain the end of his deliberation, and eloquent ſpeech, is more than he can undertake; for that is as the Lord pleaſeth. This ſeems to me to be better opened by Melancthon than any one I have read. Who truly obſerves, that ſuch ſayings as theſe doe not take away the liberty of man's will or choice; but onelyonly ſhew, that even the beſt men ſometimes err in their choice; and that the ſucceſs doth not always anſwer. For we muſt diligently diſtinguiſh, ſays he, between our election and the ſucceſs: and remember that we need a double help of God, for the making a happy choice. One of judging aright; and the other afterward, of governing events. For unleſs our judgment be ruled right, many errors happen; as we ſee in Joſiah, Zedekiah, Demoſthenes, Pompey, Cicero; who all erred in eligendo bello in their reſolves about war; and direfull events followed. And ſometime alſo when the mind doth not err in its judgment; yet God is not pleaſed to aſſiſt the action, for other cauſes. As in the War againſt the Benjamites, which miſcarried a great while, becauſe the Iſraelites truſted in their own ſtrength. We muſt always therefore be ſenſible, that happy events do not depend merely on humane forecaſt, diligence and Power; as Jeremiah ſpeaks, I know, O Lord, that the way of man is not in himſelf. i. e. he cannot have what ſucceſs he will; but muſt be beholden to God for his happineſs. This our weakneſs God would have us to acknowledge, and to fear and depend on Him; as it follows here, v. 3. Commit thy work unto the Lord, and thy thoughts ſhall be eſtabliſhed. To this uſe we ought to accommodate ſuch ſayings, as theſe, not to a Stoical opinion of neceſſity. Thus he.
[b] And he no leſs worthily gloſſes, upon the common Interpretation of v. 4. the latter part of which hath exerciſed many Pens to little purpoſe: when the ſenſe is clear, though no expoſitor, that I have ſeen, hath hit upon it. viz. that God makes ſome uſe of wicked men, as well as of all things elſe; which they ſhall ſerve whether they will or no. For He diſpoſes (ſo the word we tranſlate hath made is to be underſtood; not of his creating things) all things correſpondent to his own will and pleaſure, which they all obey. So lammaanthu ſeems to be beſt tranſlated, not for himſelf, but according to his will. However, I have included the other interpretation alſo in my Paraphraſe; but applied the day of evil not to the puniſhment which He inflicts upon the wicked for their ſins; but which He orders them to inflict upon others, when their iniquities are ripe for his vengeance. For it is the Method of his Providence, to direct the ambition, wrath, hatred, revenge, &c. which he ſees in ſome wicked mens hearts, to vent themſelves there, where it will doe ſervice to Him. Who wiſely and juſtly makes ſome wicked men doe execution upon others like themſelves. This ſeems to me the moſt eaſie and natural ſenſe of the words: which were remarkably fulfilled in the deſtruction of Jeruſalem by the Roman Souldiers; whom our Saviour uſed to puniſh his crucifiers. Not that they undertook that War, out of any deſign or deſire to doe our bleſſed Saviour right; but out of an ambition to inſlave the World: foreign, yet God made uſe of them for another deſign, as publick executioners, by whom he puniſhed the ungodly, as Theodoret ſpeaks upon LXXIV Pſal. 3.
[c] I muſt omit Melancthon's gloſſes upon this Verſe, and the two next; that I may have room for his pertinent obſervation upon v. 10. A divine ſentence is in the lips of the King, &c. "Theſe words, ſays he, affirm the whole political order, Magiſtrates, Laws, Diſtinction of Dominions, Contracts, Judgments, Puniſhments, to be things ordained by the Wiſedom of God among men. And ſince we know Political order to be the work of God, we ought to love it; and ſtudy to defend it; and modeſtly, for God's ſake, obey it; and give thanks to God who preſerves it; and look upon thoſe horrible furies of the devil and men, who diſturb this order, to be diſpleaſing to God: as this whole Doctrine is explained Rom. XIII. But what is this divine Sentence which is in the King's lips? It is the Laws, ſays he; and judgments according to the Laws: and beſides, God hath armed Kings with a power to make Laws of their own, not repugnant to his Laws; but built upon them, either by demonſtrations, or probable reaſons. God ſometimes moves the mind of Kings alſo, and gives them ſingular motions (as other excellent Artificers have) becauſe He will by that means ſave mankind, &c. Thus it was a ſingular motion in Solomon's reaſoning about the true Mother of the Child. And in the judgment of Gonzaga in the laſt age, upon the Spaniſh Governour of Milan under him. Who having held a Noble perſon Captive a long time, would not deliver him to his Wife (when ſhe petition'd and offered a large ſum of money for his redemption) unleſs he might lye with her: and after he had obtained his deſire, then cauſed her husband to be killed, and delivered him dead to her. Which when Gonzaga heard, and had examined, he compelled him to marry this woman; and as ſoon as he had done that, he condemned him to be immediately beheaded, and gave her all his eſtate."
But we are not from ſuch places as this to infer, that Kings cannot give a wrong judgment: though this be as good a concluſion as from thoſe words, the Prieſt's lips ſhall preſerve knowledge, to conclude the Pope cannot err. Kings from this place of Solomon may as well pretend to Infallibility, as Prieſts from that place of Malachi. Nay, if we reſpect either the form of this precept, or the plenitude of God's promiſe for ability to perform it, we muſt confeſs, this place is more plain and peremptory for Kings; than any can be brought for the High-Prieſt's Infallibility, in giving definitive ſentence. And yet all the places (as a famous Divine of our own ſpeaks, Dr. Jackſon, B. III. upon the Creed, Chap. 12.) that can be brought either for the King's or the Prieſt's Authority, rather ſhew what manner of men they ſhould be, both in life and judgment; than aſſure them of any infallibility of judgment, if they be diſſolute in life, and regard not the Laws of God. This was a thing never dreamt of by any, till the notoriouſly infamous lives of Popes diſcredited the titles of Sanctity and Infallibility (which from the conceit of their predeceſſors integrity they had uſurped) and inforced their flatterers to frame a diſtinction of Sanctity in Doctrine, ſeparated from Sanctity of Life.
I thought it not amiſs to ſay thus much upon this ſubject, becauſe I find even Maldonate himſelf in his Notes upon this place, hath the confidence to conclude the Pope muſt needs have this privilege, which is promiſed to Kings: when, it is apparent, Kings are not infallible; and conſequently, by his own reaſoning, Popes cannot be ſo.
There are other notable ſentences which would deſerve a larger gloſs than I have given in the Paraphraſe; which I muſt paſs by: becauſe this Preface is already prolonged to a great length.
[d] I ſhall onelyonly therefore mention two. One v. 21. where Wiſedom and Eloquence are compared together. The former of which, no doubt, is of greateſt value, as we ſee in thoſe words of God to Moſes, when he diſabled himſelf for the ſervice impoſed upon him, for want of the other faculty; There is Aaron, ſaith the text, he ſhall be thy ſpeaker, and thou ſhalt be to him as God. Yet in profit, and popular eſteem Wiſedom gives place to Eloquence; according to the vulgar Tranſlation of this verſe, Sapiens corde appellatur prudens, ſed dulcis Eloquia majora reperiet. Signifying, ſays the Lord Bacon (Adv. of Learning, Book VI. Ch. 3.) not obſcurely, that profoundneſs of wiſedom may help men to fame and admiration; but it is Eloquence which prevails in buſineſs and active life.
[e] The other is v. 26. where I have put two ſenſes together; according to the different acceptions of the Hebrew word Amal: which ſignifies either to take pains ones ſelf, or to moleſt others. But I can ſee no reaſon why Maldonate ſhould favour the LXX Tranſlation; who, againſt the ſtream of all other Interpreters, apply theſe words to an ungodly man's digging up evil to himſelf, as if the meaning were, he digs a pit for himſelf, and the words he ſpeaks are the cauſe of his puniſhment, as if he were burnt: unleſs it proceeded from his fondneſs for the Spaniſh Inquiſition, which he was deſirous to introduce every where. The very beſt of them, it appears by him (who was one of the moſt learned and judicious Interpreters in the Romiſh Church) are moſt devoutly bent to our deſtruction: For he cannot forbear here to alledge that Inquiſition as a proof of Solomon's words, Id exemplo Inquiſitionis Hiſpanicae perſpicuum eſt, &c. This is apparent by the example of the Spaniſh Inquiſition; whereby he that ſpeaks any thing raſhly againſt the faith, is deſervedly delivered to the fire; which I WISH WERE DONE EVERY WHERE. Thus in the moſt literal ſenſe, this Jeſuits lips are as a burning fire; in which he would have us not onelyonly ſinged, but devoured: in purſuance of this Maxim of Solomon. Which others honeſtly interpret of thoſe calumnies, diſcords, ſeditions, which evil men raiſe, by their tongues, to the deſtruction of their neighbours. For ſo it follows v. 28. A froward man ſoweth ſtrife, &c.
1. THE preparation of the heart in man, and the anſwer of the tongue, is from the LORD.
1. MEN may deliberate, and contrive, and order in their mind, what, and in what manner and method they will ſpeak: but whether they ſhall perſwade, and prevail or no for ſuch an Anſwer as they expect, nay, be able to deliver themſelves with ſuch elocution as they imagine, cannot be reſolved by them; but depends upon the pleaſure of the Lord. See Arg. [a].
2. All the ways of a man are clean in his own eyes: but the LORD weigheth the ſpirits.
2. Such is the blindneſs of ſelf-love, that men can find no fault in themſelves; but imagine all that they contrive and doe, to be free from blame: which, when the Lord examines, who ſearches into the very intentions of mens hearts, is found to be very defective, if not vitious.
3. Commit thy works unto the LORD, and thy thoughts ſhall be eſtabliſhed.
3. When thou undertakeſt any thing, implore the Divine bleſſing; and committing the ſucceſs of it to God's Providence, leave it to Him to give what iſſue to it He pleaſes: which is the ſureſt way to have thy honeſt deſigns accompliſhed.
4. The LORD hath made all things for himſelf: yea, even the wicked for the day of evil.
4. The Lord diſpoſeth all things throughout the world, to ſerve ſuch ends, as He thinks fit to deſign; which they cannot refuſe to comply withall: For if any men be ſo wicked as to oppoſe his Will, he will not loſe their ſervice; but when He brings a publick calamity upon a Country, employ them to be the executioners of his wrath. See Arg. [b].
5. Every one that is proud in heart, is an abomination to the LORD: though hand joyn in hand, he ſhall not be unpuniſhed.
5. There is no man ſo great, but if his mind grow lofty and arrogant, forgetting God, and inſolently oppreſſing his neighbour, he is hatefull beyond all expreſſion unto the Lord: who will take vengeance on him and pull him down, though he make never ſuch ſtrong confederacies to ſupport himſelf; for if he avoid one puniſhment, another ſhall overtake him; nay, his wickedneſs ſhall purſue him from generation to generation, (XI. 21.)
6. By mercy and truth iniquity is purged: and by the fear of the LORD, men depart from evil.
6. The moſt effectual means to appeaſe mens anger for private offences, or to divert the anger of God in publick calamities, is to exerciſe mercy and loving kindneſs, with juſtice and faithfull performance of promiſes: eſpecially when they proceed from an awfull regard to God, and Religious dread of his diſpleaſure; which will make a man carefull to decline every thing that is evil, and thereby eſcape the puniſhment that attends upon it.
7. When a mans wayes pleaſe the LORD, he maketh even his enemies to be at peace with him.
7. The beſt to have our enemies reconciled unto us, is for us firſt to be reconciled unto God: for ſuch is the reverence men bear to Vertue, and ſuch is the love which the Lord hath to vertuous perſons, that when all their deſigns and actions are ſuch as He approves: He inclines even thoſe that were their foes, to become their friends.
8. Better is a little with righteouſneſs, then great revenues without right.
8. A ſmall eſtate honeſtly gotten, and charitably enjoyed, is much to be preferred before vaſt incomes heaped up by oppreſſion, and kept without hoſpitality.
9. A mans heart deviſeth his way: but the LORD directeth his ſteps.
9. The mind of man deſigns an end, and contrives what means to uſe, and reckons perhaps what ſucceſs they will have: but the Lord determines what the event ſhall be, and orders his motions perhaps to ſuch an iſſue, as never came into his thoughts.
10. A divine ſentence is in the lips of the king: his mouth tranſgreſſeth not in judgment.
10. God is preſent in a ſingular manner unto a pious King, inſpiring his mind to divine ſagatiouſly in dubious and obſcure things; that his reſolutions and decrees may be received like Oracles; and all cauſes be decided by him ſo juſtly and exactly, that no man be wrong'd in the judgment which he paſſes. See Arg. [c].
11. A juſt weight and balance are the LORDS: all the weights of the bag are his work.
11. And it is worthy of his care, that there be no corruption in private, no more than in publick juſtice; for it alſo is of divine Inſtitution; the great Lord of all requiring juſt and equal dealings in all our commerce one with another; which He hath ordained ſhould be managed with ſcrupulous integrity, in the ſmalleſt, as well as in the greateſt matters.
12. It is an abomination to kings to commit wickedneſs: for the throne is eſtabliſhed by righteouſneſs.
It is not enough to good Kings that they doe no injury; but they abominate, with the higheſt deteſtation, all oppreſſion, cruelty, extortion, &c. not onelyonly in themſelves, but in others: for they know that Juſtice, Mercy, and true Religion, ſupport their authority, and make their Kingdoms durable.
13. Righteous lips are the delight of kings: and they love him that ſpeaketh right.
13. And calumniators or flatterers find no acceptance with ſuch Princes; but they delight in thoſe that will not deceive them by falſe, unjuſt and malicious informations; and make him their favourite, who deals ſincerely and tells them the truth, though it may ſeem ungratefull to them.
14. The wrath of a king is as meſſengers of death: but a wiſe man will pacifie it.
14. The wrath of a King ſtrikes ſuch terrour into him, with whom he is offended, as if the ſentence of death were pronounced againſt him: but, as ill men and fools exaſperate it more, ſo, a vertuous and prudent Courtier appeaſes his anger, and makes a reconciliation.
15. In the light of the kings countenance is life, and his favour is as a cloud of the latter rain.
15. And when a King will be pleaſed to look graciouſly upon a man, eſpecially after he hath been incenſed againſt him, it not onelyonly revives, but gives him the greateſt joy: for from his favour he promiſes himſelf all manner of happineſs; as a plentifull harveſt follows the ſhowres of rain, which, in the ſpring, refreſh the Corn.
16. How much better is it to get wiſdom, then gold? and to get underſtanding, rather to be choſen them ſilver?
16. But after all is done, to get ſo much wiſedom as to know the difference between good and evil, and to underſtand how to behave a man's ſelf upon all occaſions; is, beyond all expreſſion, better and more to be choſen, than the greateſt treaſures of gold and ſilver, which either the favour of Princes can give, or his own induſtry acquire.
17. The high way of the upright is to depart from evil: he that keepeth his way, preſerveth his ſoul.
17. This is the conſtant aim and indeavour of upright men, the beaten path, as we may call it, in which they travell, to decline every thing that is evil: and he who makes this his care, looking well to all his actions, that he doe nothing amiſs, looks well to himſelf, and preſerves his ſoul and body from deſtruction.
18. Pride goeth before deſtruction: and an haughty ſpirit before a fall.
18. Inſolent behaviour is the forerunner of utter deſtruction: and when men lift up themſelves in their own thoughts, and over-look all others with contempt, they are in the greateſt danger to ſtumble; and not to ſee that, which will give them ſuch a grievous downfall, as will break them all to ſhivers.
19. Better it is to be of an humble ſpirit with the lowly, then to divide the ſpoil with the proud.
19. Therefore it is much better to ſubmit to the meaneſt condition, nay, patiently to bear injuries, with afflicted, but meek and lowly perſons; than to lift up ones ſelf to the prejudice of others, and, by trampling upon them to partake with the proud in their rapine and ſpoil.
20. He that handleth a matter wiſely, ſhall find good: and who ſo truſteth in the LORD, happy is he.
20. He that underſtands his buſineſs thoroughly, and manages it prudently and diſcreetly, is likely to have good ſucceſs: but none ſo happy, none ſo ſure of proſpering in his deſign, as he that confides more in the Lord, than in his own skill and induſtry.
21. The wiſe in heart ſhall be called prudent; and the ſweetneſs of the lips increaſeth learning.
21. He whoſe mind is well furniſhed with wiſedom, cannot but win a great reputation; and be highly eſteemed, for his prudent counſels and reſolutions: but if he have the powerfull charms of Eloquence alſo, to convey his mind delightfully unto others, it will add a greater value to his Wiſedom; and make it more diffuſive and inſtructive unto the world. See Arg. [d].
22. Ʋnderſtanding is a wellſpring of life unto him that hath it: but the inſtruction of fools is folly.
22. A clear underſtanding and right judgment of things, like an inexhauſtible ſpring, gives perpetual comfort and ſatisfaction to him in whom it is; and makes him very uſefull unto others: but the learning of fools is frivolous and vain; and therefore, if they undertake to inſtruct others, they onelyonly make them like themſelves.
23. The heart of the wiſe teacheth his mouth, and addeth learning to his lips.
23. The Mind of a wiſe man inſtructs him to ſpeak judiciouſly and pertinently: and makes him not onelyonly communicate his thoughts to others, but with ſuch weight of reaſon as increaſes their learning.
24. Pleaſant words are as an hony comb, ſweet to the ſoul, and health to the bones.
24. Eſpecially when he can deliver his mind in pleaſing and delightfull words, flowing from him with a natural Eloquence, as honey drops from the comb: which raviſh the affections, and touch a man's heart to the very quick; when he needs either comfort or cure for any inward diſeaſe wherewith he labours.
25. There is a way that ſeemeth right unto a man, but the end thereof are the wayes of death.
25. But there is never more need of caution, than when we hear a moving Orator, therefore this inſtruction may be here neceſſary to be repeated (XIV. 12.) examine every thing ſtrictly and impartially; and be not led away merely by thy fancy, and thy appetite: for they make many things ſeem innocent, which in themſelves, and in the iſſue, are deadly and deſtructive.
26. He that laboureth, laboureth for himſelf; for his mouth craveth it of him.
26. It is a powerfull motive to a man to take pains in an honeſt employment, that all his labour is for his own preſervation; his mouth begging this favour of him, that he may not ſtarve: and on the contrary, he that ſpends his time in giving trouble and vexation unto others, will find it fall upon himſelf; for he cannot ſpeak ſo much as an evil word, but it will return upon him and fly back in his own face. See Arg. [e].
27. An ungodly man diggeth up evil: and in his lips there is as a burning fire.
27. And it is not a little pains that an ungodly lawleſs man takes, to plot and deviſe miſchief; wherein he labours, as if he was digging for a treaſure; and one way is, to brand his neighbour with falſe reports and ſlanders; and thereby utterly deſtroy his reputation.
28. A froward man ſoweth ſtrife; and a whiſperer ſeparateth chief friends.
28. Others of them have ſuch a perverſneſs in their ſpirit, that it is their buſineſs to diſturb the world, and raiſe diſſentions among thoſe that would live in peace; by backbiting, detracting, and whiſpering falſe ſtories: making a breach even between Princes and people, husband and wife, nay, the deareſt friends and familiars, if they hearken to their tales.
29. A violent man inticeth his neighbour, and leadeth him into the way that is not good.
29. Another ſort live by rapine and open violence; who are not content to doe wrong themſelves, but perſwade others to enter into their ſociety; and then lead them into the moſt pernitious courſes.
30. He ſhutteth his eyes to deviſe froward things; moving his lips, he bringeth evil to paſs.
30. Which they do not fall into by chance; but with profound ſtudy contrive the ruine of others; and the ſign being given, they furiouſly execute the miſchief they have deſigned.
31. The hoary head is a crown of glory, if it be found in the way of righteouſneſs.
31. Old age is very venerable, when a man's paſt life hath been truly vertuous and uſefull: which is the beſt way alſo to prolong ones days; and bring one to that great honour, which is due to thoſe, who have long done much good to Mankind.
32. He that is ſlow to anger, is better then the mighty: and he that ruleth his ſpirit, then he that taketh a city.
32. He that can ſuppreſs the vehement motions of anger, deſerves more praiſe than thoſe mighty men who quell the enemies that oppoſe them; and he that hath power to govern all his own inclinations, affections and paſſions by reaſon, hath a nobler Empire than he that ſubdues Cities and Countries by force of Arms.
33. The lot is caſt into the lap: but the whole diſpoſing thereof is of the LORD.
33. Acknowledge the Divine Providence in all things, even in thoſe which ſeem moſt caſual: For though men caſt the lots into the lap of a garment, or into a hollow veſſel, and thence draw them out again; yet it is the Lord who directs intirely in what order they ſhall come forth, and ſo determines the matter in doubt, according to his pleaſure.