Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 10

Commentary on the Old Testament Volume 2-4 · Biblical commentary 4 · Proverbs · Chapter 10

p. 599CHAP. X.

A Wise Sonne makes a glad Father, but a foolish Son is an heavinesse of Vers. 1.his Mother. Salomon having spoken, hitherto by way of Preface, as the Hebrewes say, stirring up to get wisdome, by declaring the excellency hereof, and the benefit in divers respects, intermingling also some precepts of wisdome, now he entreth upon the body of his Instructions, or Proverbs before intimated, or promised, for which a new title is prefixed here; The Proverbs of Salomon, as if he had said, Now to come to the body of them, take this for the first. A wise Proverbs 1.Prov 1Sonne, &c, And he worthily beginneth with this of a wise Sonne, because to his Sonne, and to all others by the name of children he hath hitherto directed his Exhortations, and he moveth him to affect wisdome so much hitherto commended to him from this, that joy shall hereby come to his Father, but otherwise heavinesse to his Mother; if therefore thou lovest thy Parents be wise, and be not a foole to follow fleshly delights, as sensuall persons doe.

But why shall the Father be glad, and the Mother heavy, and not both be like affected at their sonnes wisdome or folly? Some say, this is spoken with respect to that which the man or the woman is most apt unto, the man to rejoyce, when there is cause, and the woman to grieve most; which last was verified in Rebecca the mother of Jacob, and Esau; for when Esau had taken a stranger to wife, and not of the kindred, she said, If Jacob doth so, what good will my life Gen. 27. 46.Gen 27:46doe unto me? And of Jacob it is said, He had so great joy of Josephs, prosperity, and honour in Aegypt; that his spirit, before drooping, renewed.

Some, because the Father is the chiefe meanes under God of his sonnes being wise, because he is more severe in reproving and correcting him, whereby iniquity Rodolph.is driven away; but the Mother more indulgent and cockering, whereby the childe is many times corrupted, and therefore she, as the cause, hath most griefe for this, the Father most joy for that, as the effect of his Discipline; and this pleaseth me best, although there be some also that yeeld another reason, viz. The mans going more abroad, to see in what view and credit his sonne liveth for his wisdome, to rejoyce his heart, but the woman keeping at home seeth it not so much; but if he be foolish, this is shewed most towards her to her griefe, who is alwayes in the house with him, and whom, for her weaknesse, he is most apt to despise.

Lastly, the sonne for the most part is like the Mother, as the common saying is, Partus sequitur ventrem, therefore the mother conceiving, that the fault will be laid chiefly upon her, grieveth most, as having the viciousnesse in her selfe thus the more laid open; to say nothing of the mothers knowing him to be her owne sonne, but the father only thinkes him to be so, as Menander speaketh; Who is p. 600Menander.a wise sonne in spirit. Resp. We shall not need to enquire the premises, Chap. 1. &c. considered. There is also other wisdome, of which it is said that Aholiab and Bezale…l, had the Spirit of wisdome to worke in brasse, and likewise wisdome to worke in any Trade, or in any Art. The sonne therefore, that is skilfull and wise in any Art, or Trade, or place, or calling to doe the workes thereof, if he hath the feare of God withall, is a wise sonne here spoken of: And he is a joy to his father, because he is the more esteemed for his sonne, and so is his whole family, and the greater good for liveli-hood may hence redound unto him in his old age, as Jacob and all his family fared the better for wise Joseph. It is also a joy to him, because that when he dyeth, he shall still live in his sonne. Therefore parents bestow good Note. education upon your children, let them be taught and instructed betimes, bring them not up in idlenesse, or in any evill way, let them betimes learne some Trade, or Art, to which each one is most apt, and when need is, let not reproofe and correction be wanting, and let not mothers, who are so tender over their children, that they cannot indure to correct them themselves, be grieved at their being corrected by others, tutors, or governours; especially suffer not theft, deceit, lying, gaming, or company-keeping in them: use them to duties of devotion, and by no meanes let them see an evill example in you that are their parents, but altogether good, knowing that by example they are kept off from good as it were, with both hands, if it be evill, and pulled by precept, but with a little finger.

It is a great oversight in Parents to be altogether intent to gather worldly goods for their children, but for their good education, to have little care, when as riches are fading, and soone spent away, and are oft-times a meanes to corrupt thy sonne, and to destroy him both in soule and body; and it is a great provocation of God to make them in his judgement to be so, to seeke so earnestly and solely after them, but much more if they be gotten with an ill conscience, as commonly they are by men so worldly minded.

And therefore to take our mindes off from this, and to make them more intent to give our children education, it followeth, The riches of iniquity profit nothing; Vers. 2. Prov. 2.Prov 2but righteousnesse delivereth from death. As if he had said, Ye parents may by drudging, and making your children drudge, intend nothing else but to get riches, but this shall not profit you or them finally; If yee could leave them thousands, all were too little to deliver them from death, or to make them live the longer in this world, or the more happily: but breed them up in the feare of God, Psal. 49.Ps 49and in the way of vertue, and then ye take a course indeed to save them from death, that they may live a blessed life here, and afterwards in heaven for ever, and not come into that place of torment; Of all the gods, saith one, none but will take a gift, except death, but he will take none, nor have any altar built to him, therefore riches are vaine to save life, when death cometh to strike.

How righteousnesse delivereth from death, it may well be conceived, because understand it of death bodily, and it is verified, because the wicked thiefe and robber commonly suffereth death, but the just and righteous man, no man will harme: Or understand it of death everlasting, when he, that by any wicked meanes getteth worldly goods, shall after suffering here, or if he escapeth, hang in hell hereafter; Eccl. 7. 20.Eccl 7:20the righteous, who liveth in the feare of God, is free from this danger, not because he is so righteous that God can have nothing against him, for no man is righteous and sinneth not, but because God accepteth of him in Christ for perfectly righteous, and so he is delivered.

If it be said, so an unjust dealer that getteth goods unrighteously, if he repenteth, shall be delivered from death, as the thiefe upon the Crosse beleeving in Christ, and therefore what profit more in righteousnesse, if hereby we understand righteous dealing, touching delivering from eternall destruction, then in unrighteousnesse?

Answ. Very much, because, the just dealing man is alwayes in the way of life, and out of the danger of that death, being a beleever, but the wicked is in continuall danger; and it is a rare thing for him to be delivered, if ever he be, it being the case of so few, that amongst all the unrighteous dealers that we read of in the p. 601booke of God, there was but onelyonly one who repented not till his death that was saved, and that was the thiefe before named.

Againe, he that getteth riches unrighteously is further from salvation, then other notorious sinners be, because their sin is not remitted, unlesse restitution of that, which they have taken away, be made; and where is there a man that Zaccheus-like doth this? For the title here given to riches, he calleth them, Riches of iniquity, and so doth Christ, saying, Make you friends of the riches of iniquity.

1. Because most men get them by unjust and unlawfull meanes.

2. Their hearts are taken up with their rejoycing more in them, then in God and his grace, and trusting in them.

3. They are carried on with an unsatiable desire of getting them, the more they Crescit amo… …ummi quan…um ip…a pecunia crescit. I…p…rat aut sc…vit collecta pecunia cuique.have, being the more covetous.

4. Turning even servants unto them, which they should make to serve them, toyling without measure or end, vexing their mindes with worldly cares, sorrowing extreamly for worldly losses, pinching their very bellies, and denying necessaries to themselves.

5. Hardening their hearts against the cryes of the poore, all which are iniquities and every where condemned in the word of God. The first, 1 Joh. 2. 15. Prov. 3. 30. Matth. 4. 13. 2 Cor 7. 10. Matth. 5. 25. 2 Cor. 8. and 9. Riches also are turned into gods, Math. 6. 24. Col. 3. 5. Omnipotency to save from evill is ascribed Psal. 62. 10.Ps 62:10unto them, when they are trusted in, and eternity, when it is thought that they shall continue ever.

But how can it be said, They profit nothing, when as herewith we purchase Psal. 49.Ps 49food and raiment, faire houses, servants, honours, and power above other men?

Sol. All these things have an end, at the least when death cometh, but then what profit is there in them? yea, if then the soule be lost, how great is the damage coming by them? For what shall it profit a man to win the world and lose his owne soule? as he doth, whose riches are riches of iniquity, any of the wayes before spoken of. He yet, whose riches are Gods blessings, turneth them to his profit; by giving to the poore, he lendeth to the Lord, he putteth out his talent to usury, as it is in the parable to his owne finall great gaine; for feeding the hungry, &c. hee shall heare in the end the Judge inviting him, and saying, Come ye blessed of my Father into the Kingdome prepared for you. He exerciseth hospitality with Matth. 25.Matt 25Abraham and Lot, and so sometimes receiveth Angels, and divers other wayes 1 Tim. 5. 17.1 Tim 5:17he doth good, and so layeth to himselfe a good foundation, and a treasure in heaven, which never fadeth, neither can be taken away. And if this be the case of such as have the riches of iniquity, as was before said, who would not rather by good Note. breeding sow the seeds of grace in his children, then by hooke and crooke gather wealth for them? Let the example of an heathen woman Cornelia, a Roman Lady make you ashamed of this; who, when she had another Lady Campana with her, who shewed her many precious jewels, and much rich stuffe, and desired to see hers, she having two sonnes, that then came from Schoole, the two Scipioes that were afterwards so famous, said, These are my ornaments, meaning to get them inriched with knowledge and vertue was the wealth, that she chiefly laboured Haec sunt ernamenta mea.to inrich them withall. It is true, sometime let parents take what care they can about their childrens education, yet some of them will degenerate, but then they shall have this comfort, that this comes not to passe through their default, and so they shall have comfort to God-ward, the comfort of a good conscience testifying that they have faithfully discharged their duty, as Abraham towards Ishmael, and Isaac towards Esan, although the one proved a wilde man, and the other prophane: For they must consider, that Gods decree shall stand, whether to election or reprobation for reasons best knowne to himselfe, Who will have mercy on whom Rom. 9.Rom 9he will have mercy, and harden whom he will, as the potter doth by his vessels.

The Lord will not suffer the soule of the righteous to famish, but he casteth Vers. 3. Prov. 3.Prov 3away the substance of the wicked. This most aptly followeth the former, righteousnesse delivereth from death, and riches profit not. For it might bee demanded, p. 602if riches profit not, then they will doe us no good, when famine and scarcity cometh; but they doe, as experience teacheth, they that have them buy them food and live, but they that have not, are famished and dye. To this he saith, the righteous, be he rich or poore, shall not famish, God will never suffer it, but the riches of the wicked, to which they trust at such times, shall faile them, the famine laying hold upon, and consuming them, notwithstanding their wealth. The Vulg. for substance which foreign properly signifieth, hath insidias impiorum subvertet, expounded by some, will bring to nought the lyings in wait of the wicked against him to rob and spoyle him of his goods also, and to signifie pravities, or lyings in wait, the word is also commonly drawn; but then I conceive rather, that it is meant of goods by wicked meanes gotten by transgressors, whereby they may seeme to be so well provided, that they need never to feare any want, but that how scarce soever the times be, they shall have enough; but God will herein crosse them, and doth many times, by casualties of fire, or other losses bringing them to poverty, and so they are famished, but the righteous, although poor, and having little, never. They may, as some observe, be in hunger and thirst, as Paul saith of himselfe, In hunger often, 2 Cor. 11. 27.2 Cor 11:27and in famine; and the Worthies, of whom a Catalogue is made, Heb. 11. are said of them to have been destitute but this, as Basil saith hath been but as Faulkeners deale by their Hawkes, keeping them hungry to make them flye the more Basil.earnestly after their prey, so to make them to be the more elevated in their mindes to things above. But by famine such shall never perish, although the very Lions do, Psal. 34.Ps 34as we may see in the example of Elijah, when a great famine was in Israel, God wrought miracles rather then he should want, and the children of Israel had bread given them from heaven all the time that they were in a barren wildemesse, and waters were made to come out of a rocke to give them drinke. Some there are, that by the famine, here spoken of, understand a disease called, Caninus appetitus, which is, when a man being well fed, is still hungry, and never satisfied, which is a great misery: Some of a spirituall famine: but the plaine meaning is, as hath beene already said. And the soule is here put for the person, as it is commonly in many other places of Scripture. See the like of the righteous being preserved in time of famine, Psal. 33. Psal. 37. and of Gods care to provide for them by divers comparisons, Matth. 6. And this would be well fixed in our mindes, that wee may neither despaire in times of scarcity, and want, nor flye to sinfull meanes for Note. the sustentation of our bodies, to hazard our soules by stealing, robbing or murthering, as many have done, mothers not sparing their owne children, and killing and making meat of them, as in the siege of Samaria, and the last siege of Jerusalem 2 King. 7.2 Kgs 7by the Romans.

Now Salomon having given this comfort to the righteous of being preserved in time of famine, herein verifying that which was before said, Righteousnesse delivereth from death, for famine brings death; he to prevent such thoughts as might arise hereupon, If it be so, that the righteous shall not be famished, whatsoever hard times come, then what need hath he to labour, and work? subjoyneth Verse 4. He becometh poore, that dealeth with a slack hand, but the hand of the Vers. 4. Prov. 4.Prov 4diligent maketh rich; Heb. for slacke hand, or remisse, as the Vulg. hath it. Heb. is foreign deceitfull, the deceitfull hand makes poore, but the hand of the strong, that is, to labour, rich. A man must not be idle when he is able to worke, dissembling some impotency, for then he may well feare to be poore and famished, for he that will not worke, must not eat: Yet if any be truly unable through sicknesse, 2 Thess. 3. 10.2 Thess 3:10or lamenesse, or any unavoidable casualty befalling him, he cometh not within the compasse of this censure, and is to be pitied.

Beda giveth a spirituall sense of these words thus, The nigardly hand shut up when it should be opened to charity, makes poore and desticute of all comfort in Beda.the world to come, but the hand of the liberall in giving and distributing of these worldly goods, brings them in abundance of heavenly riches. And one in favour of this exposition, makes this Animadversion upon the word hand, twice mentioned in this Verse, the word in Hebrew yet varied; first here is foreign bowing, setting forth the palme buckled together, aptly demonstrating fast, and close holding of his worldly p. 603goods, next here is foreign from foreign to extend, demonstrating one that is liberall; but I rather hold with them that understand it literally; and the same Animadversions Lavater. Cajetan. Rodolph.upon the word signifying hand varied will agree thus very well: for how more aptly can an idle person be set forth, then by a shut and buckled hand, not opened to take any instrument to worke withall, or a diligent and laborious person, then by an hand stretched out?

Here is also another thing to be noted from the word foreign poverty here used, that the same word signifieth also poyson; for this sheweth, that poverty coming by idlenesse is, as it were a poysonous poverty, accompanied with the poyson of of many evils, especially stealing, and swearing, and for-swearing, as may be gathered from chap. 30. Give me not poverty least I steale, and take thy Name Note. in vaine. Sometimes also such fall into the horrible sinne of Murther, and then Poverty proveth as poyson, killing those that take it; idlenesse also, bringing poverty and want unto death, is as the poyson of the creature called Torpedo, of which Pliny writeth, That if it casts out the poyson upon the sharpest Speare it is blunted, if upon the feet of the swiftest Goer, he stands still, and can goe no further, but languisheth and dyeth; in alluding to which, idlenesse is called Torpor; for even so hereby from custome comes a second nature, or habit of idlenesse, corrupting the body as poyson, till that going over all parts it be destroyed hereby, according to the saying before alledged upon chap. 6. 6. Hereby then we may see what just cause there is, as in our Law is provided, to proceed against idle Vagrants, by sending them home chastised, as Malefactors; for they cannot follow this course of Note. life, but withall trade in other sinnes also, tending greatly to the destruction of the Common-wealth; and therefore they that releeve them, instead of being charitable, are enemies to the Country, for nourishing up a generation of Vipers, to the spoyling and destroying of many through the poyson aforesaid, growing in them in their idle way of living.

He that gathereth in summer is a wise sonne, but he that sleepeth in harvest Vers. 5. Prov. 5Prov 5a sonne of shame. As hitherto from the beginning of the Chapter each verse hath been shewed to co-here with the verse before going, so this; for next to the laborious hand making rich, what could more aptly follow, then to speake of labouring, and gathering in the fruits of the earth in summer, and specially in harvest? He had said before, ver. 1. A wise sonne makes a glad father, now he telleth one property of such, he gathereth in summer; he takes time whilst he may to provide as for the Body, so for the Soule; in summer properly understood for the body, being diligent to get in the fruits of the earth, knowing well, that in winter it wil be too late, and in the summer of his strength, as is Metaphorically to be understood for his soul, being as diligent to gather and get up Spirituall fruits, of which see the number of nine, Gal. 5. 22. The fruits of the Spirit are love, joy, peace, meeknesse, Note. temperance, &c. and not deferre this till the winter of old age, or death, when they are not to be got; no more then Oyle by the foolish Virgins in the night Matth. 25.Matt 25of the Bridegroomes coming; wherefore he is a most foolish sonne, that may be ashamed, that sleepeth now in sinne, but thinketh to turne and get grace then, he may sleepe forth on for any good that he may hope to attaine unto, when that time cometh. Beda applyeth this to a Preacher gathering in an harvest of soules Beda.by converting to the faith; and unto the harvest is the Church to be gathered under the Gospel, compared. Matth. 9. Pray the Lord of the harvest to send forth Labourers into his harvest; And also Joh. 4. Others have sowne, and yee reap.

Blessings are upon the head of the just, but violence covereth the mouth of Vers. 6. Psal. 34. 16. Job 23. Esa. 26.Ps 34:16Job 23Isa 26the wicked: Having shewed the great difference betwixt the righteous, who is also charitable, and the wicked, intent only to gather riches, ver. 2. 3. and commended honest industry and labour, ver. 4, 5. now he addeth more touching the righteous in this; and ver. 7. Blessings shall be upon the head of the righteous. and the memory of the just stall be blessed; That is, the poore shall God blesse for him, who have been relieved by him, and pray for him, that God would blesse him, and when he is departed out of this life, a blessed remembrance of him shall be left p. 604behind amongst men, with whom his fame shall live when he is dead, which is no small blessing, seeing a good name is as a precious oyntment, and many shall still blesse, and praise God for him, and by making a remembrance of him, and his vertues, stirre up others to the imitation thereof as James doth to patience in adversity, Iam. 5. Heb. 11.Jas 5Heb 11by the example of Job, who dyed long before, and Paul to faith, and through faith to be in a comfortable expectation of the future glory, despising, in regard of this, the transitory things of this life, by the example of Abraham and Moses, &c.

And conformably to these Leaders doe the Ministers of Gods Word in these dayes, who by setting forth the due praises of the just at their funeralls, set as it were an edge upon other mens desires to imitate and follow them in all good things; to which purpose examples are of great force; and therefore for their Preacher at this time to passe all the good that was in them over in silence, is, both to deny them their due, and wilfully to neglect a speciall meanes of whetting on others to an holy emulation of them, and so of taking all advantages to further the worke of grace in them, which who so doth, acquitteth not himselfe well in his Ministeriall office, in that he speakes not the word in due season, which is commended to be like apples of gold with pictures of silver. It is true, which is commonly said, Vertue liveth after funeralls, but this it doth not, if it be not spoken of, and published; Vivit post funera virtus.the tongues of men, and specially of publicke men are the meanes, whereby it is made so to doe, next unto the monuments of charity, and other good deeds, which they leave behind them: for what is it to blesse but bene dicere to speake well, and to blesse the memory of a man, but to speake well of the well deserving, when they are dead? but in seeking to make the memory of the just after their death blessed, we must take heed, that to curry favour with the friends of the wicked deceased, we communicate not our praises to them, but to the really just, and herein exceed not the truth neither, least whilst we seeke either of these wayes to make the memory of the dead blessed; we bring upon our selves the curse of the imputation of base and palpable slattery.

Hitherto matter of incouragement to the righteous: now for the wicked he saith on the contrary side, Violence shall cover his memory, and his name shall rot; the vulgar, for violence hath, iniquity shall cover, as the word foreign signifieth, or lying, where by mouth the face is meant, or the whole head in opposition to the head of the just spoken of before; and in both places it may be taken for the whole man, blessing shall be upon the righteous, but cursing, the punishment of his since upon the wicked, for iniquity is here put for the punishment of iniquity; Cajetan alone contrary to all others gives this exposition, Blessing is in the head of the just, Cajetan.he meditateth how to blesse, and blesseth with his mouth, but wicked speeches fill and cover the mouth of the wicked, from which cursing and bitternesse sloweth, as water from a Well being covered with plenty thereof; the former sence agreeth best, and therefore is rather to be followed, because it agreeth best with the argument in hand, as hath been before shewed, only it may further be added, the just shall have the blessing of worldly wealth, and weare it, as a crowne upon his head, because gotten by honest labour, and industry in a lawfull calling: but the wicked getting their goods by stealth, robbery, and wrong, shall have their mouthes covered at the last by this their iniquity, coming to shamefull ends; or understanding by the wicked idle persons, and such as sleep in harvest, The meaning is, they shal have little worldly wealth to set them forth, but contrariwise live in poverty, and basenesse, standing in silence, as it were with their mouthes covered, when their betters being in presence shall speake.

Touching the rotting of their name, when the memory of the righteous is precious, it is a metaphoricall speech taken from a Tree, which for a time groweth greene, and flourisheth, but at length rottennesse takes it; so the wicked may for a time flourish, and have a great name, but at length they are cut off, and as their bodies rot in the Grave, so doth their name, as it was with Nobuchadnezar, and other Tyrants, the names of none are so rotten and stinking now as their names, how-ever glorious they were for a time in this world; but the righteous p. 605Patriachs, Prophets and Apostles, although many of them were despised, and persecuted in the time of their living here, yet since their death are highly Lavater.and honourably accounted of amongst the faithfull in all Countries, and Nations throughout the world.

Of this even Heathens took notice, Propertius saith to this effect; Antiquity feigns Propert. Eled. 3. Omnia post ehitum singit major a vetustas, majus ab exequiis nomenid ora venit. Vers. 8. Prov. 7.Prov 7all things greater after death, a greater name comes into mens mouthes after their Funeralls. And if any Martyrs be not remembred by name, yet their names are written in Heaven, and that is the greatest blessing of all; thus Lavater.

The wise in heart will receive commandement, but a prating foole shall fall, Hebr. A foole by his lips shall fall, or in his lips. Here the wise-hearted is opposed to one that is rash to speake, and so many times looseth his friend by his inconsiderate speeches of him, or to him, and sometimes suffereth for his licentiousnesse in speaking, or through a multitude of words becomes guilty of sinne, as it is after said.

The commandements here spoken of are his Parents commandements often before mentioned, so that still some reference is herein had to vers. 1. touching a wise sonne; the word foreign here used signifieth not only to fall, or to be beaten, or punished, but also to halt, stumble, and make haste, upon which last R. Hamanuel R. Hamanuel.going saith, That hereby he is meant, that before he hath well learned that which pertaineth to Divine knowledge, takes upon him to teach others, he through his hastinesse uttereth things erroneous, and unsound, and weake, and so haleth, and goeth not on streightly, as a Teacher should doe, and by this meanes he falleth from the Orthodox truth, and makes others to fall with him; of such Gregory Nazianzen saith well; He is not a Painter that doth not first Nazia. de laude Basilii.temper divers Colours well, and delineate Figures; but into the Chaire men come without any labour or paines taken before, like the Giants of whom the Poets write, making themselves holy Teachers in a day, and wise men, that have yet leamed no wisdome, neither doe they bring any thing conducing to it, but only their wills.

Touching which Fable of the Giants made in a day, the Poets feigne, That Jupiter tooke Lernean teeth and sowed them in the ground, which in one day came up into Giants, ready armed with swords and speares, and other Armes unto the batted. Against this rashnesse and hastinesse to speake, see Jam. 1. 19. Let every one be swift to heare, slow to speake.

And the same Greg. Nazienz further saith, To teach others before a man hath well learned himselfe, is in dolto discere, That is, to learne in a great Vessell, by which as a Proverb then in use is meant, to doe as a Potter beginning with the forming of a great Vessel, before that he hath well learned the Potters Art, whereas such commonly begin with making little pannes and pots first, not adventuring upon this, as the chiefe worke of that Trade, to which most skill is required, till afterwards.

Some expound this of falling at some precepts uttered, at which the foole is offended, as that rich young man, that came to Christ to know what he should doe to Cajetan.be saved; but when he heard of selling all, and giving to the poore, he was offended; whereas the wise in heart receiveth all Commandements, applying himselfe to one as well as to another to doe it, and then the word lips, which is without any preposition, must not be read with the word foole, but with the word fall, and not be understood of the fooles lips, but of his, that giveth the commandements.

Againe, some rendring the word halt expound it thus; The foole is fickle and inconstant, sometimes holding one thing, which hath been taught, and sometimes going from this, and holding another, as the Apostle saith, being carried about with every wind of doctrine; and Elijah to Israel, How long halt yee betwixt two 1 King. 18.1 Kgs 18opinions? we may follow any or all of these, because the word used comprehends them all, and the Hebr. text leaveth us to our liberty to joyne lips, either to foole or fall, only because in the former part of this verse it is said, The wise in heart receives commandement: it answereth best hereunto if to foole we joyne lips, p. 606the foole in lips falleth; that is, the hasty to speake, he in whom the tongue runneth before the wit.

He that walketh uprightly walketh surely, but he that perverteth his wayes shall be knowne. If the last words of verse 8. be rendred sall, there is some coherence Vers. 9. Prov. 8.Prov 8of these words with them thus; although the foole, who is so ready to speake, falls, and disgraceth himselfe, by his words bewraying his folly, yet the righteous falleth not, as he goeth, but walketh surely, but he thus perverting his wayes by his unseasonable speaking, when he should be silent, is knowne to bee a foole, and void of that wisdome, which hath been so much before commended unto him. But it is commonly held that a foolish prater is not so much taxed here, but the deceitfull and cunning dissembler. He that walketh uprightly, using no dissimulation, is sure never to be taken to suffer as an evill doer, for nothing that is evill can be discovered in him, who knoweth himselfe cleare from all fraud, being the same indeed that he is in shew, and outward appearance, but he that perverteth his wayes shall be knowne; the deceitfull person making a faire shew, but having contrary thoughts and intentions in his heart shall be found out in his deceit, and by all men, to his disgrace knowne at length what he is, and dealt with accordingly.

To this effect, Gregory saith, There is nothing that a simple and plaindealing man feareth from others, for his simplicity or singlenesse is a kind of art Greg. mag.unto him, neither can he be suspected, or so much as this way suffer, for that which he remembreth not, that he hath done; but comrari-wise, a wicked deceit full man is alwayes in labour, because he both studieth how he may circumvent others, and feareth, that being in his subtile practices found out, others may doe hurt unto him. And in particular, touching a deceitfull man, saith Athanasius, he is like unto one, that takes up a Serpent to throw at another, he is Athanas.more bitten and hurt, then he at whom he throweth it.

He that winkes with his eye causeth sorrow, but a prating foole shall fall. Here the last words are the same with those of Verse 8. and therefore expounded Vers. 10. Prov. 9.Prov 9already; and for winking with the eye, see before Chap. 6. 13. but how the winking eye causeth sorrow, and how to this the fall of a prating foole is opposed, is here to be shewed; Clem. Alex. saith, that the adulterous eye is the winking eye here meant, which being first cast upon a woman, and by this signe made, the Clem. Alex.adultery begun, the man that doth so, beginneth his owne sorrow, for that much sorrow shall be to such, hath beene often shewed before.

To expresse this, Sardanapalus that lascivious Assyrian King was painted, lying and looking with his eyes towards the beautifull faces of harlots set before him. Chrysostome expounds it of sorrow caused in a mans wife, by his wanton looking upon other women through, having jealousie in her heart therefore; or in an husband Chrys.when this is done by his wife: For hence, saith he, ariseth so great griefe, as that if all griefes for worldly things were put together, this is equivalent, it not greater then they all. Beda taking it for winking by way of derision, saith such a man causeth sorrow, because he that is thus derided, vexeth, and is pierced as if be Beda.were cut in his flesh thereby, and to intimate this, the word rendred winketh, signifieth also cutteth. The Septuagint Translation hath it, He that winkes with his eyes through deceit, congregates sorrow as to men, but he that faithfully reproveth, procures peace, which being taken for a Commentary upon this Verse, sheweth, that a deceitfull heart covered over with a winking eye, or an eye conniving at other mens grosse sinnes, is the winking eye, that causeth sorrow, here meant, for the fathers winking at his childs sinnes, or the master at his schollers or servants, and not reproving them, or one fellow, brother, or friend at the sinnes of another, is a permitting of them, till sinne groweth to an height, and judgements causing much sorrow come therefore; for the next words, but or and, for so it is Heb. The foole by lips shall fall, if the exposition last given be received, the sense will be plaine thus, the foole affected with the words coming from the lips of the flatterers, who winke upon him, as delighting out of a dissembling heart in that which he doth, whereby, and by these words spoken to the same effect, he is incouraged p. 607to goe on in his evill wayes, shall in the end have a great fall, and be ruined, and undone hereby; and then the scope of this place is altogether to shew the hurt, which crafty slatterers doe, and to whom, that no man may, be such a foole. but learne to be wiser, then to be taken with their words and winkings, as some are. Note. not caring to heare any other speaking, or to consort with others, from whom they may heare something, of which they have need for their resormation. But let all such know, that if they doe thus, their fall is coming, and they shall not escape to be moved, no more, to delight in these soothing and carnall companious, but as David did, In the Saints and the excellent.

The mouth of a righteous man is a well of life, but violence covereth the Vers. 11. Prov. 10.Prov 10mouth of the wicked. The latter words here are the same with verse 6 and therefore already expounded. For the former, Lyra and Hugo, understand hereby the mouth of him that confesseth all his sinnes; for as waters flowing from a Well, come Lyra, Hugo.from the most inward and hidden parts of the earth; so the mouth truly confessing all his sinnes, bringeth them forth from the greatest secresie, wherein they have beene acted, and from the secret parts of his heart, where evill thoughts harbour, although never breaking out into act, and the mouth thus confessing is a Well of life, because pardon and life is thus attained, For he that confesseth and forsakes his sinnes Prov. 28. 13.Prov 28:13shall have mercy, but the mouth of the wicked covereth iniquity; for so the Vulgar renders it, which Lyra followeth, and saith, contrary to the righteous mans mouth is the wicked mans, for when as the one ingeniously confesseth all his sinnes, the other hideth and covereth them close, according to the fore-going words of the place before alleadged, He that hidoth his sinnes; shall not prosper: But this seemeth to me but a forced exposition, followed onelyonly by those that stand for auricuhr confession.

There is therefore another exposition of Lavater, understanding the mouth of godly Ministers, or Judges, the one, by their instructions and exhortations slowing Lavater.out waters of life, of which who so drinketh hath them continually induring to eternal life; the other, by giving sentence of life and absolution for the innocent; but for Ioh. 4.John 4the condemnation of the wicked, whereby others are made to beware, and forsaking wickednesse, the way of death, by vertuous living, to come into the way of life.

And for the words following, The mouth of the wicked covereth iniquity, for so Lavater also readeth it, and the Hebrew will beare it; this is spoken to shew, that as the godly are exercised in good speeches, which may minister grace to the hearers (not without uttering something in way of humbling themselves for their Eph. 4. 28.Eph 4:28sins, to put their hearers on the more, and that they may finde the more favour at Gods hands, as Paul Rom. 7.) so the wicked mans mouth, and the words that come there-from, are to cover sin, either denying or extenuating the evill that they have done, as King Saul, who said to Samuel, that he had done, as God commanded him, or covering their evill intentions in speaking those faire, whom they 1 Sam. 15.1 Sam 15desire to circumvent, as the Pharisees and Herodians dealt by Christ, when they said, We know that thou art a just man, and speakest the truth, not fearing any Matth. 22.Matt 22man, shall we pay tribute to Caesar or not? And Herod bad the Wise-men come againe, and bring him word where Christ was borne, that he might come to worship him, thus covering his bloody intent to kill him. Thus Lavater, whereunto we may adde, that the mouth of the wicked covereth iniquity also by justifying others that commit iniquity, against which a woe is denounced, Woe to them that Esa. 5.Isa 5justifie the wicked, and covdemne the righteous, as the false Prophets did.

Lastly, because the Septuagint render the words, A veine of life is in the hand of the righteous, Some expound it of acknowledging, because, by this coming from the liberality of his hand, many have their lives saved.

This is followed by Chrysostome, and some others, saying, that the similitude Chrysost.holds well betwixt a fountaine of living water, and the liberall mans hand, because as this is alwayes in running, and ceaseth not, either in Winter or Summer, so doth not a mercifull man cease giving at any time; and as fountaine by running continually hath the water thereof kept the sweeter, whereas standing still water continually hath the water thereof kept the sweeter, whereas standing still water corrupteth, p. 608so the goods of the mercifull are sanctified by their giving, according to that, Give almes of that which ye have, and all things shall be cleane Mark. 11. 44Mark 11:44unto you.

Hatred stirreth up strife, but love covereth all sinnes. Because he spake Vers. 12. Prov. 11.Prov 11Verse 11. of covering iniquity, for which he taxed the wicked, now he teacheth, that there is a covering of sinne that comes from love, whereby the righteous, and such, as are indued with a spirit of love, cover sinnes, which is commendable, yea an inseparable property of such.

And what covering of sinne this is, we may gather from the Proposition proposed, and opposed hereunto, Hatred stirs up strife; they are then all such sinnes onelyonly, as are committed against us, whereat we are offended, or other sinnes which are not so great and grosse, but lesser sinnes, which are incident to us all, whilst we live in this world. For great sinnes, Murther, Adultery, Fornication▪ Theft▪ Blasphemy, Perjury, common swearing by the holy name of God, or drunkennesse commonly practised, with the like, we must not cover, or conceale; or Idolatry, or Atheisme, for he that doth, makes himselfe guilty; and into this Catalogue cometh also Witchcraft, and having familiar spirits, and seeking to them, and pernicious lying, and prophanenesse; for against all these the Lord hath enacted severe punishments by men to be executed; and when such have beene tolerated, and not proceeded against, God hath beene so highly offended, as that he hath threatned, and judged those that have let them escape, as contracting guilt thus unto themselves; as Ahab, for Benhadad the blasphemous King of Syria, let goe in peace, and Eli for his adulterous, and sacrilegious sonnes, and the Angel of the Church of Thyatira 1 King 20. 36. 1 Sam. 1. Rev. 2. 20.1 Kgs 20:361 Sam 1Rev 2:20is threatned for suffering that woman Jezabel there; which sheweth also, that Heresie is as spirituall Adultery, and therefore not to be connived at, but with all vehemency opposed till it be rooted out.

Moreover, Saul was charged to have done foolishly in sparing Agag, the King of Amalek, and therefore had his Kingdome rent away from him; wherefore 1 Sam 15.1 Sam 15grosse sinnes are not to be covered, but proceeded against: But for lesser sinnes, love covereth them all, for so it is commanded, Gal. 6. Beare you one anothers burthen, and so fulfill the Law of Christ; and what these burthens be, the words before going declare, If any be faln by infirmity, yee that are spirituall, restore such in the spirit of meeknesse: they are the infirmities of nature, against which we continually strive, but cannot master, and altogether subdue, whilst we carry the flesh about with us; such is rash anger, and evill speeches uttered in anger, lesser Rom. 7.Rom 7oaths and lyes, things done or spoken against us, which are not of any great moment, or which may in love be tolerably interpreted, some deceitfulnesse in dealing, idlenesse, neglect, &c. for to this effect the Apostle saith, Love suffereth all things, beleeveth all things, and thinketh no evill; yet even lesser sinnes are not 1 Cor. 13.1 Cor 13so to be covered, as not to be reproved, for the least sinne is censured, Matth. 5. 19. and we must endeavour, as was said before, to restore the falne through infirmity, and then are they covered by love, when meekly and gently we seeke to reclaime here-from, and not sharply and uncharitably either divulge them to others to their Matth. 18.Matt 18disgrace, or tell them of them in an upbraiding manner, or before others, but first alone, as our Lord hath prescribed. Neither are all wrongs done to us so to bee passed over, as not to seeke recompence there-for, but so as not to revenge our selves, or to right our owne wrongs by our owne power, but by the higher powers, Rom. 13.Rom 13who beare not the sword in vaine; and not to doe thus neither, but upon weighty, and urgent occasions, when we have to doe with unreasonable minded men, and when with such, not putting yet all love away towards them, but in proceeding against them according to Law, seeking more their reformation, then their ruine.

And the like rule is to be followed in opposing the most notoriously wicked, although we contend against them to death, as their crime may deserve, yet not to do it in hatred, but out of love to their souls, seeking their salvation, and that they may be forgiven: and therefore not as glad of the occasion of bringing them to their condign punishment, as being their enemies, but grieving that they should be so p. 609vile, as to bring such Judgements upon themselves. The Sept. for sinnes, which love covereth, have contentions, but both Peter and James, alledging this saying, 1 Pet. 4. 8. Jam. 5. 18.1 Pet 4:8Jas 5:18have it sinnes.

The exposition hitherto made, I have for the substance thereof taken out of Lavater, and Lyra, and it is true: for as Augustine saith. If thou hatest thy Brother, Lavater. Lyra.and so speakest unto him, strife will ensue, for hatred both aggravateth all things done or said unreasonably, and is rugged and harsh in language, so that whatsoever sinnes he telleth another of, that hateth him, there is no expectation of August. in Gal. Quicquid lacerato animo d…xeris punientis est impetus non charitas corrigentis, dilige & dic quod voles. &c. Rhodolph. Hugo Car.doing him good, but that enmity and contention should be the more stirred up; but speake in love unto him, and say what thou wilt, the issue will be good. But whereas the exposition before going takes in both sinnes in generall, and those committed by one man against another; some restraine that which is here said, only to sinnes committed by one man against another, and make this to be the meaning, when any occasion of strife falleth out betwixt man and man; he that hath love in him handles the matter so, that he suppresseth, and keeps it from breaking out, as a thing covered, and covered so, as Physitian covereth a soare with a Plaister, to heale it, and to make the cure so perfect, as that not so much as a scarre is left appearing; but he, in whom there is hatred, is very contentious, aggravating every small matter without measure, and recounts things done of old to encrease it the more, as the word foreign stirres up, intimateth; so we look to the word foreign signifying, to stirre up from sleepe, for hereby is shewed, That old unkindnesses, which have slept long, are wakened up againe by such, as have hatred in their hearts, it appearing hereby that they were never dead, and quite forgotten, as they are with those, that are indued with love.

This of making things worse, and faults greater by the malicious, is notably set forth by Greg. Nazianz. thus: as the earth, which is seene by the sound to Gregor. Nazia. orat. de pa…e.stand still, but to the diseased by the vertigo or turning sicknesse to turne round, so when as he that hath love seeth nothing, but peace and quietnesse, the malicious, by reason of the disease of malice in them, see all things turning so, his passion representing them to him, like himselfe, as that to him there seemes matter enough of quarrelling and extreame falling out; or as the distance between two Pillars seemeth greater to him that is nearer, then to those that are further of; so he that is apt to contention, lookes more nearly into things done, and thus the difference is greater, every word and circumstance seeming to him to adde to the offence; whereas the loving over-looke these, and so the cause of dissention seemes so little, that he passeth it over as nothing, or some little distaste only thereof being shewed.

In the lips of him that hath understanding wisdome is found, but a rod is Vers. 13. Prov. 12.Prov 12for the back of him that is voyd of understanding. Wisdome is like unto a treasure; for, as hath been before said, this is so great a treasure, that gold and precious Stones are not comparable to it: Now because treasures are hidden in the ground, and wisdome in the heart, for which, places are marked where they lye that a man may the more readily finde them; so there is an outward marke of wisdome, and that is, the wise speeches that come from the lips of such a man; for hereby it may be knowne, that wisdome is there within the heart, as by stripes upon the backe; That is, the markes still remaining of them, that such an one is without an heart, as the Hebrew word signifieth, and the vulgar renders it, destituti corde.

But what lips or words are they that shew a wise heart within? Ans. Uncorrupt words, and sharp against sinne, which tend altogether to the reforming of mens manners, and wherein there is no falshood, errour, or slattery; no obscenity, scurrility, or foolish jeasting, which comes from men of a base, and degenerate mind. As that they say of old, a treasure hid in the ground was sometime marked by Char-coale, which being put into the ground is incorruptible, or peices of Glasse, which are so likewise, and sharp and cutting to him that goeth upon them with his bare feete. As for the rod, which is for the fooles back, the meaning is also, he is not taught by words, though never so wise, but by stripes and sufferings; yea the p. 610words of his lips, and the acts of his hands are such, as that they procure unto him many stripes. But against that, which was before said of the man of understanding, the next words may seeme to make, ver. 14.

Wise men lay up knowledge, but the mouth of the foolish is neare destruction. Vers. 14.For if knowledge be laid up by the wise, it is hidden, and therefore not to be found in his lips. Lavater to this saith well, they are said to lay up knowledge;Lavater.

First because, they make no ostentation of it, as they that have little in them commonly doe, according to the Proverb, The emptiest vessell makes the greatest sound.

2. They bring not forth their knowledge at all times, or before all persons; for there is a time to hold ones peace, as well as to speake; and some are swine, before whom some pearles of precious speeches are not to be cast. It is not meant, that the wise so lay up knowledge, as that they utter none of it with their lips; for Scire tuum nihil est, nisi te scire hoc sciat alter.what use were there of a treasure so lying hid, or of wisdome thus concealed? thy knowledge is nothing, unlesse it be uttered, that others hereby may be made to know also; and as by word, so by writing, there being otherwise great danger of much of thy knowledge, being at length buried, before that thy lips can come to utter it, as some learned men have beene hereby forced to anticipate the time of uttering themselves by writing, because they could not in their publike exercises go on fast enough in delivering what they had profitably studied.

And for this wee have warrant both by precept, Hab. 2. and example not onelyonly of Apostles, and Prophets, and Evangelists, from whom we have the Text written, but also of Expositors, both Rabbins and Christian Doctors, who to the great benefit of the Church, have greatly laboured this way in all times and ages, without helpe from whom, how little should we have knowne in comparison of what wee now doe? although I deny not but that Priest acquitteth himselfe well, whose lips preserve knowledge, yet hee better, who doth it both by lips Mal. 2. 7.Mal 2:7and penne.

These words are so farre from contradicting those of vers. 13. that they are rather a reason of them. In men of knowledge, wisdome may well be said to bee found, as flowing from their lips, because that by much and long study and labour, they have gotten and laid it up before they utter it, and this sheweth them to bee wise; if any man should aske, by reason of the words spoken before, Wisdome is found in the lips of men of knowledge. Who are these men of knowledge? It is Note. answered here, such as lay up knowledge, first study to inable themselves to teach, and not such, as before any store laid up rashly, adventure upon this office, for such are neare to destruction or contrition by meanes of their mouths, speaking things that they know not at a venture, which hath sometimes caused, to many, much trouble, so that they have been even marred, as a broken earthen vessell, from which the word contrition is taken.

They also who speake all that they know are likewise here taxed, when they doe it without consideration of time, place, and persons before whom. For as Socrates saith, The knowledge of many things is a meanes either of much good or hurt to many men, of good to him that useth it rightly, but of hurt to him Socrates.that speakes any thing before any man.

To conclude, the sense is, hereby it is knowne who hath wisdome, viz. he that gathers and layeth it up in his heart, till he seeth a fit time to utter it, but he is a fool, and by his owne mouth is in danger to suffer, that either teacheth before he is stocked with knowledge, or that can keepe nothing which he knoweth, of how ill consequence soever it may be to him, or his friends, being by his mouth revealed.

The rich mans wealth is his strong City, the destruction of the poore is their Vers. 15. Ambros. Beda.poverty. The Vulgar, The feare of the poore. This is by some understood of rich men using their riches to charity, for then their riches procure them the strong City, the New-Jerusalem, for as by gifts a City is yeelded into the hands of him that giveth them, although so strong that he cannot otherwise get it, so by almes to the poore such friends are made, that they receive the rich givers into these p. 611heavenly habitations; but the poore who have not wherewithall thus to attaine this City, are for the attaining thereof, subjected to many terrours and feares through sufferings which they indure, that they may come to this glory. By some, the rich mans wealth defends him as a strong City, whatsoever is by men here attempted Rodolph.against him, he being by his wealth able to defend himselfe, and therefore he feares not what his worst enemies can doe against him: a good purse will defend him by friends, which he can make hereby against them all, but poverty may well make a man fearfull, because the poore lye open to danger by all that are mightier then they. And this is here spoken, because he had before commended diligence, and gathering in Summer; for this is an incouragement to a man thus to doe, to hear that thus he shall get him a strong City, as it were, wherein hee may dwell safely.

Others will have this to be the meaning, his riches are thought by him to be as his strong City, and therefore he trusteth in them, which is dangerous to his soule; Hugo Cardin.and the poore man feareth want, and is uncomfortable and ready to murmure, and to be discontented at his estate, which is as dangerous, because some are thus driven to wicked courses of stealing and lying, or other evill wayes to get worldly goods. And according to this Exposition, two extreams are here set forth, and hereby the moderate estate is commended, as also Prov. 3. in expresse words. Touching the first of these Expositions, it is onelyonly Allegoricall; for the second, it seemeth to mee most genuine, for the reason rendred; and because the next words Verse 16. seeme to be added for the confirmation of it, thus understood; The labour of the righteous tendeth to life, but the fruit of the wicked to sinne; and Verse 17. He is Vers. 16. Vers. 17.in the way of life that keepeth instruction, and he that refuseth reproofe, erreth; as if he had said, Well is the rich mans wealth said to be his strong City, defending him, and preserving him alive, for it is so to the righteous, who by honest labour and paines-taking, through Gods blessing is made rich, both for the reason before given: And if we take it in the Allegoricall sense also, because with his riches exercising much charity, he makes him friends to be received into life, when this fraile life shall be ended.

And with this the next words are most consonant, He is in the way of life that keepeth instruction; this being one instruction to labour, that he may have wherewithall to give to the needy, as the Apostle also commandeth, saying, Let him that hath stolne steale no more, but worke with his hands the thing that is good, Eph. 4. 28.Eph 4:28that he may have to give to him that needeth.

Touching the next words opposed, The fruit of the wicked is sinne, and consequently death, it is meant, that which he hath is spent in a sinfull way, by whoring and drunkennesse, and this is because he abhorreth from instruction, whereby he might be brought into the right way, and so persisteth in his erring here-from, till that destruction cometh, and there will be no remedy, according to the last words, He that refuseth reproofe, erreth.

Touching the third Exposition, because the words following have no coherence with it, I thinke it not pertinent to this place.

Now for the words of Verse 16. The labour of the righteous tendeth to Vers. 16. Cajetan.life, &c. This, saith Cajetan, is to be understood of agri-culture, not of other trades of life, in which gaine cometh not in so righteously, but by much fraud and deceit; for of all men, husbandmen, that till the ground, and tend sheep and other cattell get their wealth the most inoffensively. Their labour therefore, who when they have gotten, spend it well in charity and hospitality, tendeth to life, but even amongst these, there are some whose fruits thus coming in are spent in sinne, as was before said, or to sinne being covetously hoorded up, till the rust takes them, as Jam. 5. 1. they having no heart to doe good therewith.

This should make Trades-men carefull to manage their affaires rightly, in all Note. things walking by the rule of justice and equity, because there is so much danger otherwise of getting a curse together with their worldly wealth, wherein they can hardly exceed so much as they doe, but by making bold to goe for gaine from the foresaid rule.

p. 612And husbandmen also are to take heed, that their innocent course of life be not turned to sinne against that which hath been already said in commending the righteous, and the course taken by them, and condemning the wicked, and their sinfull courses.

For the life here spoken of, to which the labour of the just is said to tend, some Hugo, Arbor.hereby understanding eternall life, as we also doe, say, that it merits life, when wealth thus gotten is spent in charity; but for so much as when we have done all that is commanded, we must say we are unprofitable servants; how can they be justified, Luk. 17. 10.Luke 17:10that say we have merited? It tends therefore to life, but it is of grace and not of works, that we are saved.Rom 11. 6.Rom 11:6

Some expound the word life of this life thus, The righteous labour onelyonly, that Lavater.they may get things necessary, and live in a moderate condition in this world, being well content thus to doe, but the wicked is not satisfied, unlesse he hath his fruits coming in in abundance, not onelyonly to maintaine life, but pride and prodigality also, or to feed their covetous mindes, which are so much delighted in having abundance.

And to this agreeth the tenour of the Scriptures, which exhort us, If we have food and raiment to be content, and shew the evill estate of those that get and gather, 1 Tim. 6.1 Tim 6that they may eat and drinke and be merry all their dayes after, in the Parable of the rich foole, whose grounds brought forth in abundance. And to this Luk. 12.Luke 12should I subscribe, but that the next words, wherein life is also again spoken of, must needs be understood of eternall life.

He that keepeth instruction is in the way of life, but he that refuseth, erreth Vers. 17.from this way, and so is in the way of death; for it is not to be doubted, but that by life here, and verse 16. the same life is meant, and therefore by labour that tends to life, must be meant the labour to get not so much out of a covetous minde of having, but joyned with a godly intention of exercising charity, the issue whereof shall be life everlasting.

He that hideth hatred with lying lips, and that uttereth slander, is a foole; Vers. 18. Prov. 13. Hugo.Prov 13that is, the base flatterer, who before a mans face speaketh him faire, as if hee thought well of him, and loved him, but behind his backe to others speakes ill of him, is a foole, the reason whereof Plutarch rendreth, saying, that he seeketh testimony from him, whose credit by his backbiting he weakneth, which none but Plutarch.a foole would doe. But the Hebrew plainly setteth forth two sorts of men here taxed, the one of those that hate a man, yet they hide this under the vaile of faire speeches; the other of those that utter themselves by slandering, and of such it is said, that he is a foole, thus Lavater and Muffet, who renders it, He that Lavater. Muffet.is a man of deceitfull lips hideth hatred, but he that uttereth reproach, is a foole; and the Hebrew foreign is reproach or detraction, and therefore it is not necessary to expound it by slander, and so here one and the same man is not taxed, as was said before out of Hugo, but two sorts; the secret hater dissembling his hatred by his faire speeches, he is branded by this, that he is a lyar, and the foule-mouthed railer, who plainly sheweth his malicious minde by reproachful speeches, wherein yet he sheweth himselfe to those that heare him, a foole, because that being blinded with wrath in his reason, he uttereth many words which are foolish and ridiculous.

And of this the next words yeeld a reason, Sinne is not wanting in a multitude of words, and if not sinne, then not folly, and by consequence, he that uttereth railing speeches, as impudent reproachers commonly doe, must needs be a Vers. 19.foole.

Here then are three vices of the tongue censured together; 1. The flatterers lying to cover his malice. 2. The reproachfull words of the railer. 3. The multiloquy of those, that delight in prating.

And then immediately after follow three things touching the tongue that are commended. 1. Taciturnity, He that refraines his lips, is wise. 2. Gracious speaking, The tongue of the just is as choice silver. 3. Good instructions, The Vers. 20. Vers. 21.lips of the righteous feed many. That against the vices of the tongue being p. 613spoken, that one might take heed of them, and of a malicious heart, from whence Note. they come, for he whose heart is tainted with malice, whether he speaketh fairely▪ or reproachfully, sinneth; this of the vertues of the tongue, that we may study either to speake so from time to time, or hold our peace.

For multi-loquia, or many words, herein is sinne, because some of them must needs be idle, and of idle words we must give account at the day of Judgement; yet a man may speake many words, and none of them idle, as he doth, that speakes Matth. 12.Matt 12no more then is necessary for the argument in hand.

And againe, a man may speake few words, and yet idle, if they be not to the August.purpose, as Augustine saith, because they are more then should be spoken, and therefore the many words also here taxed. Philemon Syracus. a Greeke Commedian saith, Thinke him that saith nothing to the purpose long, although he speakes but two words; but thinke not him long that speakes well, although in many words, and a long time.

And Ambrose comparing speaking to the running of water saith, Binde thy Ambr. l. 1: De officiis.speech together, that it flow not over, or be luxuriant; he that sinnes by much speaking, let him recollect himselfe, and be more restrained, and keep himselfe within the bankes: the river over-flowing soone gathereth dirt.

Now for that which is opposed hereunto, He that reframes his lips, is wise; a foole, it is said elsewhere, when he holds his peace seemeth wise: but by refraining his lips is not meant holding his peace simply, but when he should, and speaking when he should, but not more then he should. To know to hold ones peace is harder then to know to speake, for many know how to speake well, but not when to refraine from speaking, saith Ambrose, and therefore he is very wise that doth; for the next words, ver. 20. the words of the wise are said to be like choyse silver;

1. For the shining brightnesse thereof, which is, when he fulfilleth indeed what he speakes well in word, according to that, Let your light so shine before men, Mat. 5. 16.Matt 5:16that they may see your good workes, &c.

2. In the sweet sound thereof, the wise speaking makes a sound, as a silver Trumpet, to set forth which, the Lord appointed Moses of old to make two trumpets of silver, for Aaron and his sonnes to sound withall, to call the Congregation Numb. 10. 1. Levit. 25. Numb. 6. 20Num 10:1Lev 25Num 6:20together, to rejoyce mens hearts, for the Jubilee hereby declared, when every man returned to his inheritance, and for Gods presence and help hereby in warre obtained, and their sacrifices at new Moones the more accepted. And to the sound of a trumpet is Preaching compared, whereby the Apostle saith, If the trumpet 1 Cor. 14. Rom. 10.1 Cor 14Rom 10makes an unperfect sound, how shall men prepare to the battell? And againe, Their sound is gone out into all lands, speaking of the Gospell preaching; and the Prophet Esay is bidden, Cry aloud, lift up thy voyce, as a trumpet; For the Esa. 58.Isa 58same end Aaron had his bels, to make a sound also, when he went into the holy place.

3 Like to pure silver in the truenesse thereof, being proved in the fire, or by a Touch-stone, it appeares to be good silver, and not baser mettall or mixed; so the words of the wise being tryed, are found to be right, yea, as by the sound of it, a man may know it to be pure, and right, and not counterfeit; so wise mens words and doctrines are known to be true, and that there is no errour in them, or deceit. So Clemens Alexand. By the sound a wise man knoweth gold and silver, but by Clem. Alex. Strom.the words and looke of a friend it is hard to know, whether he be so or no; yet the words of a wise man are alwayes found to be true, and in this respect especially if it be understood thus spoken, it well answereth to the words before going, verse 18. He that hides hatred is a lyar with his lips; to him the wise is contrary, he in his words is like pure silver, there is herein truth altogether, and no lying: and to the words here following, The heart of the wicked is little worth; That is, being tryed, it is found no silver, but base metall, pretended by Mounte-bankes to be silver; for such are all false-hearted men at length found to be, howsoever they for a time hide their malicious hearts by their faire speeches.

p. 6144 The words of the wise are like unto silver, for the preciousnesse thereof, he speakes but seldome, and often restaines from speaking, but when he doth speake, the words that come from him are precious; whereas on the other side, a foolish wicked man, that is full of words, to little purpose, sheweth hereby, that his heart is such also, little worth, and so he is base and lightly accounted of by God, and all good men, wherefore thou that art given to much babling, loving to heare thy selfe speake, and not another, take notice hereby of thy vanity, and repent; bee sparing of speech, and so come into the way of the wise, that thy words, when thou Note. dost speake upon due pre-meditation, may not be lightly accounted of to thy disgrace, but attended to as precious, and of great value. And according to this acception of these words, they are consonant to those, Psal. 12. The words of God are as silver purified in the fire seven times.

For the next words, ver. 21. The lips of the righteous seed many, but fooles Vers. 21.dye for want of wisdome, The Cald. hath it, pacifie many; as if the meaning were, by their wise and gentle speeches they make many friends, betwixt whom before, there was contention; but the Hebr. is, as hath been said, to which we must attend, and then the meaning is, they feed them with good instructions in their soules, who were before empty, and ready for want of such food to perish, but now they are fed to eternall life, when they receive them into good and honest hearts, beleeving, and doing accordingly. For this is the food, of which the Prophet Esay speaketh, saying, Hoe, he that thirsleth, let him come to the waters, Esa. 55.Isa 55let him buy wine and milke, &c. But fooles, who will not thus receive their instructions are like unto those, that refuse to take any food, and so are starved, and dye. Hebr. for want of an heart, the seat of wisdome being put synechdochically for wisdome it selfe.

The blessing of the Lord it maketh rich, and he addeth no sorrow with it. Vers. 22. Prov. 14.Prov 14Worldly men, who are set upon gathering riches, thinke that by their owne industry and providence they can inrich themselves, and therefore without any regard had, either to serve God, or to just and righteous dealing, they give themselves wholly to gather goods, by hooke or crooke; but it is here declared, that all men may take notice of it, that it is not in mans power to get riches, but it is Gods blessing, as is also taught, Psal. 127. and Deut. 8. 11, 12, 13, 14, 15, 16, 17, 18. Psal. 113, &c. and this Homer, an Heathen, acknowledged God, who said, Jupiter distributes them unto men, and he addeth no sorrow with it; That is, when riches are a blessing, they neither fade soone againe, as when they are ill gotten to make the possessours of them sorrowfull; neither are their mindes, that have them troubled in thinking by what oppressions, lying, forswearing, couzening, or stealing▪ they have gotten them, or in what danger they are of the Law therefore, or of hanging in Hell; for the just by honest labour, being through Gods blessing inriched, is free from all these thoughts and cares, which accompany goods ill gotten in whomsoever, and if they loose them not againe, or through the desperatenesse of their mindes are without such cares, or troubles, yet both the curse of God is with them, making them to wast, and melt away from their Heires, according to the saying. Of ill gotten goods scarce the third Heire hath joy. See Zechar. 5. De male quaesitis vix gaudet tert…us haeres.and in thus getting the world they loose their soules, which is the greatest sorrow of all, ten thousaid times more being lost then gotten.

The consideration of this blessing should stirre us all up to charity, which procureth Note. Psal. 112.Ps 112it, and make the Anabaptisticall sort ashamed of their tenet, that all things should be common, as Lavater noteth; for if it were so, how could any particular Lavater.man be rich?

But there is another exposition of some upon this word, it maketh rich, and be addeth no sorrow with it; That the poore having no worldly wealth, are rich through Gods blessing upon them, whose blessed ones they are, when for his sake they leave all, and follow Christ; and herein stand their riches, for of them it is said, Blessed are yee poore; and sell all and give to the poore, and follow me, and Matth. 5. Matth. 19. Iames 2. 5. 1 C…r. 3. 21.Matt 5Matt 19Jas 2:5Jas 2:1then thou shalt have riches in heaven, And of the poore it is said, rich in faith; But this exposition is forced, for although such poore having nothing, yet have all p. 615things; the scope of this place is not to commend these riches, but riches in this world properly understood, with the promise of which the righteous were every where sed and incouraged in their wayes, under the Old Testament, the spirituall riches of the poore being deferred to be spoken of, till Christ should come and declare them, and this being properly understood doth best agree with ver. 3. 4. before going that none who are industrious, and gather in summer, might thinke that hereby their riches come in, but by Gods blessing, to give him the praise.

It is a sport to a foole to doe mischiefe, but a man of understanding hath wisdome. Vers. 23. Prov. 15.Prov 15Heb. and wisdome to the man of understanding; that is, is a delight, for as the wicked thinke it no better sport, then to be acting wickednesse by wanton dalliance, adultery, fornication, quaffing and drinking, jesting, and mocking at others, and making rimes upon them, especially such as are most religious, and making merry with stolne goods: so the wise, that feare God on the contrary side, take such a delight in wisdome, as that they thinke they are never so well, as when in reading the word, hearing, studying, preaching, and doing the things hereby required.

The feare of the wicked it shall come upon them, but the desire of the righteous Vers. 24.shall be granted. As the whirlewind passeth, so is the wicked no more, but the righteous is an everlasting foundation. This of the fear of the wicked is by Lavater understood Vers. 25. Prov. 16. Lavater.Prov 16two wayes; First, of that which they feare will come, and therefore seeke by wicked means to prevent it, as Pharaoh fearing, that the Hebrews might grow too mighty for the Egyptians which would be dangerous, sought therefore to prevent it by destroying their male-children; Saul fearing that David would get the Kingdome from him and his posterity, sought by slaying him to prevent it. And David searing, that his adultery with the wife of Uriah would come to light, and so he should be shamed, sought by making him away to prevent that. But none of them could keep the evills, which they feared, from coming upon them, as their Histories do declare.

2. Of the judgements of God threatned against them in this world and in the world to come, with the feare whereof they are sometimes taken, as Ahab and Judas were, and before them Cain and Saul. For the words opposed, The desire of the righteous shall be granted, what they pray and hope for shal in the end come to passe in respect of the maine, that is salvation. And for deliverance from dangers, a supply of food convenient, and other necessaries for this life, prosperity and successe in their undertaking, restitution of health in time of sicknesse, victory over enemies, &c. They shall have their desires also, because they are not desired, but so far forth, as may be to Gods glory, and their owne spirituall good, being willing, if it may conduce more to these ends, to be without any wordly thing, Note. which they crave, as the Apostles shewed, when being beaten they praised God, and rejoyced, and Paul in particular, 2 Cor. 11. Rom. 8. and all the faithfull generally, Act. 4.Acts 4Rom. 5. 1. He that doth not pray for temporall things, with these conditions, is no righteous person, for all such pray, Thy will be done, not my will or desire, as Christ our Lord, whose example we must follow. For sometimes it is better to have our desires denied for the exercise of our faith, and the increase of our patience and the weaning of us from the love of the world, and to make us more willing to Rom. 5.Rom 5depart hence when God calleth us, and for the increase of our future glory. When their desires are for these ends not granted, it is but as if God should deny copper, 2 Cor. 4. 17.2 Cor 4:17or time, and give gold or silver, deny pence, and give pounds, deny a cottage, and give a Palace.

It is also said, The desire of the righteous shall be granted, to make them to persevere in praying, and not to give over because they are not presently heard, as is taught in the example of the widow importuning the unjust Judge; for although luke 18.we pray and yet speed not, we may afterwards in Gods good time.

Lastly, the righteous sometime desire to have a man or men desperately and incorrigibly wicked to be spared, which to do, were against justice, and so derogatory from Gods glory, therefore in such a case, he hath declared sometimes, that although Noah, Job, and Daniel werenmongst such, they should save neither sonne, nor daughter, p. 616Ezek. 14.Ezek 14but onelyonly their owne soules. In the next words he sheweth, how that which the wicked feare, that is, destruction cometh upon them, viz. as a whirle-winde, a most violent tempest suddenly carrying him away, so that if any man looks for him, he is no more to be scene; as also the Psalmist teacheth, But the righteous stands Psal. 37. 10. Mat. 7. 27. Psal. 135. Mat. 16. 16.Ps 37:10Matt 7:27Ps 135Matt 16:16firmly, although winds blow, and waters flow, he is as Mount Zion, that can never be removed, yea the gates of hell cannot prevaile against him, that is built upon a rocke. The wicked and the righteous both indeed are alike carried away when a tempest of adversity cometh in respect of bodily destruction, but in respect of spirituall, there is this difference;

1. The wicked making an outward profession onelyonly, is soone blowne away for feare of persecution, but the just standeth undauntedly to the truth.

2. The wicked being taken out of this world by sudden death, or in a common judgement, hath no more being in the next world, to be where, is perfect blessednesse, but the just is onelyonly translated, he standeth still as a sure foundation, if not in the house of God upon earth, yet in heaven he is, as a pillar that shal never goe out, as the Spirit wrote by John to the Church of Philadelphia. Some by the wicked Revel. 3. 12.Rev 3:12like a tempest, understand him to be such against the righteous, for his violent persecuting of him, but this is soone over, and the just stand still, and are not removed.

For the former words, vers. 24. The feare of the wicked shall come upon them; one thinkes this to co-here with the words before going thus, he said there, It is a sport to a foole to doe mischiefe; but here, feare shall come upon him, That is, although for the present he is full of mirth, and is delighted in doing evill, yet this shall not hold long, but his feare shall come upon him; That is, the feare and terrour which God will strike into him after this, to the wounding of his Conscience intolerably; But against this, that of the Preacher seemeth to make, where he saith, Because sentence is not presently executed against evil doers, they Eccles. 8. 13.Eccl 8:13have no feare of God in them.

Arboreus answereth, It is true, for a time they are without all feare, but the Arbor.time shall come, when they shall be stricken with great feare, as many that have despaired have been, and then after that come the Judgements feared, as Belshazzar was first put into a great feare by the Hand-writing upon the wall; and then his judgement followed the same night.

As vinegar to the teeth, and smoke to the eyes, so is the stuggard to there Vers. 26. Prov. 17. Muffet.Prov 17that send him. Upon this, Muffet briefly thus, As vinegar maketh the teeth to ake, and smoake the eyes to smart, so slothfulnesse vexeth a man that imployeth such, either upon an errand, or in any worke.

Lavater applyeth it to Embasladoms, Preachers, or Captaines by all which Lavater.much woe and mischief cometh to Church and Common-wealth, if they be slothfull in doing that about which they are sent; Cajetan dislikes the rendring of the foreign Cajetan.vinegar, because it is good for the teeth, and contrari-wise sweet things hurt, and corrupt the teeth, therefore he renders it bitter.

The Sept. for vinegar hath soure grapes, and for slow messengers sending sinne to him that useth it, as if the same were here affirmed, that is spoken by way of parable, Ezek. 18. The fathers have eaten soure grapes, and the children teeth are set on edge; but because this is altogether differing from the Hebrew, I passe it over, although Augustine following it saith, That by sinne a mans teeth August.are so set on edge, as it were, that as teeth being set on edge cannot eate good meat, Note. so he that feeds upon sinne, cannot feed upon righteousnesse, which he doth, that is so taken up here-with, that it is meat and drinke unto him, to be thus doing the will of God, as Christ said to his Disciples, My meat is to doe the will of him John 4.John 4that sent me.

Some expound these words of the great hurt, that a slow messenger doth to the man that sendeth him, hindring him from doing, to his detriment, because he keeps him in suspence, so as that he cannot take time whilst time serves; as the teeth being stupified by vinegar for a time cannot feed, and the eyes by meanes of smoake cannot see to goe right, or wrong; and therefore sloathfull messengers are p. 617hereby stirred up to be more diligent, as they would not perplex and trouble their masters.

And they that are sent to preach; above all others must not be sloathfull and idle but instant, preaching in season, and out of season, least by their negligence the Note. teeth of the soules of the people be stupified, from eating that which is good, and 2 Tim. 4. 1.2 Tim 4:1necessary to sustaine the life thereof, and their eyes, as in a smoake of ignorance, be kept from seeing which way to goe to came to the Kingdome of Heaven.

The feare of the Lord prolongeth dayes, but the yeares of the wicked shall be Vers. 27.shortned. Of the former part of this verse see before, upon chap. 3. and of the wicked and bloud-thirsty the Psalmist saith, they shall not live out halfe their Eecl. 8. 11, 12. Ephes. 2.Eph 2dayes. And although they live many yeares, yet they live not long, yea they live not at all, because their life is a death, and such only live as are righteous.

The hope of the righteous shall be gladnesse, but the expectation of the wicked Vers. 28. Prov. 18.Prov 18shall perish. Here by hope understand the thing hoped for; That is, eternall life, this shall come at the last without faile, and fill him with joy, for ever-more; and in regard of this he hath joy in this world, even in tribulation, which he hopeth shall then be abundantly recompenced with happinesse, and herein his hope hath a contrary effect to the hope of worldlings, to whom hope deferred is a great-discomfort; but although the attaining of this happinesse be deserred, it causeth joy alwayes, as the Apostle exhorteth, Rejoyce alwayes in the Lord, againe, I say rejoyce; Phil. 4. 4. Gal. 5. 22.Phil 4:4Gal 5:22and, the fruit of the Spirit is joy. But the wicked, although they have the same hope, yet without any certaine ground shall never attaine that which they hope for, but their expectation shal altogether faile them; for joy, they at the Rom. 2. 7.Rom 2:7last having sorrow, and calamity, and destruction for ever; when it shall not be according to mens hope of faith, but according to their deeds.

The way of the Lord is strength to the upright, but destruction shall be to the Vers. 29. Prov. 19. Lavater.Prov 19workers of iniquity. Lavater for destruction, hath Pavor, feare, and expounds it thus, The way that is sound, and profitable doctrine, gathered out of the Word, and imbraced, is a strengthening to the godly Hearer, against sinne, and Sathan, and such as would seduce to errour; but to the wicked it is a terrour, and therefore he cannot abide it; as they write of a man bitten with a mad Dogge, but if he be brought to water, washing, or rather drinking, which may cure him, a great feare, and horrour hereat ariseth in him; even so he that is bitten, and infected, as it were by the Serpent sinne, abhorres from, and hath a feare arising in him, at sound teaching; as Faelix, hearing Paul speake of judgement to come, Act. 24 25.Acts 24:25… righteousnesse, trembled, and bade him goe his way for that time, for to waters, is doctrine often compared, Joh. 4. Joh. 7. 37. &c.

The vulgar also, and Symmachus render it feare, pavor, and being thus understood, the sence already given is very good, or if it be taken as spoken of the way of the Lord walked in, a good conscience being kept in all things, for this brings fortitude and courage, as is after said, the righteous is bold as a Lion, but the wicked is full of feare; he feareth at the shaking of a leafe.Vers. 30.

The righteous shall never be removed, but the wicked shall not inherit the earth. He had said before, ver. 25. The just is as an everlasting foundation, but the wicked passing away as a whirle-wind. To the same effect here, unlesse with Lavater we take this as spoken of his unmoveablenesse from the truth by seducement, flattery, or feare, and then it co-hereth with ver. 29. where the way of the Lavater.Lord is said to be a strength unto him; for this is here shewed, to be not only in respect of the inner man, but also in respect of stable and permanent dwelling, and keeping his inheritance in that Land, and typically in the heavenly Canaan; contrary to whom the wicked shall be, that from an inward hatred hath a feare, and so an aversnesse from sound doctrine arising in him, he shall for this either be impoverished, and so forced to sell his Inheritance, or goe into Captivity, or finally be kept out from inheriting the new earth, and heaven, of which Peter speaketh, and Paul, 2 Pet. 3. 13. Gal. 4.2 Pet 3:13Gal 4in the example of the Bond-womans sonne cast out, that the Free-womans sonne only might inherit.

The mouth of the just bringeth forth wisdome, but the froward tongue shall p. 618Vers. 31.be cut out. The lips of the just know what is acceptable, but the mouth of the Vers. 32. Prov. 20.Prov 20wicked speakes frowardnesse, Hebr. The mouth of the wicked perversnesses, or pervertings. Muffet renders it, The mouth of the righteous shall finde favour, but the mouth of the wicked the reward of frowardnesse; but the Verb foreign signifieth, shall know, but to finde is to know experimentally, and the next word foreign is bene placitum, well pleasing, and therefore is not amiffe rendred favour. The meaning is, the speeches of the just are so good and gracious, milde, true, and humble, that much good will come hereof; but those of the wicked so vile, and corrupt, that, like a rotten member, such a tongue shall at last be cut out, as is also said, Psal. 12.

Lavater for Wisdome hath the fruit of wisdome, thus making the mouth, as a Lavater.tree, the mouth of the just as a good tree, and the mouth of the wicked as a corrupt tree, which is good for nothing, but to be cut downe, and cast into the fire. And this fruitfulnesse of the just mans tongue in good, is further set forth, vers. 3. to be that which knoweth to speake things well pleasing to God, and the tongue of the wicked to speake perversly; for which there is good reason, that it should be cut out, and he, in whose head it is, as a rotten tree cut downe and cast into fire. And this metaphor of fructifying taken from a tree doth most aptly set forth The word foreign signifieth properly, shall fructifie.the words uttered by the wise, because it implyeth;

First, That they are mature, by meditation being growne to such perfection, that the full time is come to shake the tree, and gather the fruit.

Secondly, That they are sweet, as fruit full ripe commonly is, and not sharp or soure.

Thirdly, Sound, not corrupt, or rotten, or worm-eaten, and so falling from the tree, as obscene words are. And such are words that be wise and well studied, not Note. coming from wrath or malice, but from a minde indued with love, not from a foule, but cleane and pure heart, being therefore grave, modest, and profitable.

Lastly, Not from a minde blinded with errour, or ignorance, but inlightned through the knowledge of the truth. The vulgar, for fructisieth hath parturiet, shall bring forth, implying,

1. Maturity as before, and perfection, that the childe is come to, so that hereby is noted a sufficient time that he hath been studying, before that he begineth to teach, that which is brought forth by others being an abortive, or dead childe.

2. Paine and sorrow, as a woman bringeth forth her childe, so the Teacher being in paine, till he seeth that formed in his Auditors, which he preacheth, as Paul to the Galat. saith, My little children, of whom I travell againe in birth, tell Christ Gal. 4. 19.Gal 4:19be formed in you.

3. Alonging desire, as women with childe have, to such things as they love; in like manner the Teacher desireth to feed, and fill himselfe with such knowledge, as being vented may conduce to the bringing forth of the childe alive.

4. A good will to be delivered, and not through the love of idlenesse to keep in his knowledge, or unwillingnesse to take paines to utter it.

Other Translations there are, as of the Sept. The mouth of the just distilleth knowledge; implying, both his leasurely uttering of it a little at once, and not pollring Note. it out, by delivering many things at one time, having respect to the people, who are as a bottle with a narrow mouth, into which he that will put any liquor of worth Esa. 28.Isa 28poureth it in drop after drop, as the Prophet saith, Line unto line, here a little, and there a little; and implying also more within to be poured out againe afterwards, from time to time. And another translation, shall propagate wisdome; but these, that I be not too tedious, shall suffice. For ver. 32. Some understand it of the candid meaning of the righteous in his speaking, and of the fraudulent hiding of his meaning in the wicked, but others better of the acceptablenesse of the just mans speeches both Cajetan.to God, and to all good men, and their being displeased at the words of the wicked as perverse and froward.