Annotations Upon the Books of Poetry

CHAP. XI.

Vers. 1. A False balance is abomination to the Lord, &c.] See the Note Deut. 25.13. It is as if he had said, Though men may slight this sin of deceiving men in this kind, & the offenders may haply boast of it, yet God abhors it, yea it is to him abomination itself; and that because it is a sin that tends to the overthrow of human society, because such multitudes are wronged thereby, poor men especially, that are forced to buy all by the penny in little parcels; & all this too under a pretence of exact justice. And observable it is, that the very instruments used in this way of deceit are said to be abhorred of God, which doubtless is only to show how exceeding detestable this sin is unto God, and that such false balances and weights ought to be broken, or some other way destroyed. But a just weight (it is in the Hebrew, a perfect stone, because in those times they used to weigh with stones) is his delight.

Vers. 2. When pride cometh, then cometh shame; but with the lowly is wisdom. ] Some understand this Proverb thus; that proud men, by reason of their folly, will be speaking those things, where ever they come, that tend to the shame & reproach of others; whereas the humble on the other side will be still speaking of wisdom. But the common stream of Expositors runneth another way: When pride cometh, then cometh shame ; that is, When men through vanity and folly become proud, and are exalted in their spirits, shame usually follows them close at the heels: and that not only because proud men are usually hated of all men; because they are so ready to despise others, therefore others are as ready to despise and speak evil of them, terming them proud & stately fools, &c. but also especially because God abhors them, and so by his just judgments doth several ways bring them to shame: but with the lowly is wisdom ; and so they avoid that shame which is the portion of the proud, and on the other side are honored amongst men; their humble and prudent carriage makes them to be highly esteemed amongst men; God reveals his will and imparts of his grace more and more to them, and their wisdom maketh their faces to shine.

Vers. 3. The integrity of the upright shall guide them, &c.] That is, say some Expositors, so that they shall avoid the snares of wicked men: but the perverseness of transgressors, to wit, whereby they seek to ensnare others, shall destroy them. But I conceive these words must be understood more generally: The integrity of the upright shall guide them ; that is, it shall be a means to make them go still in a right and safe way; & that because when men's hearts are upright, 1. that will not suffer them to do anything that they know is displeasing to God upon any pretence whatsoever, as hypocrites will, and 2. God will be sure to direct and preserve and prosper such men in all their ways: but the perverseness of transgressors shall destroy them ; that is, it shall mislead them to their utter undoing.

Vers. 4. Riches profit not in the day of wrath, &c.] See the Note Chap. 10.2.

Vers. 5. The righteousness of the perfect shall direct his way, &c.] See the Note above verse. 3: but the wicked shall fall by his own wickedness ; to wit, from their prosperous estate into many miseries & troubles, & at last into utter destruction • but see the Note Psal. 34.21. and chap. 10.8.

Vers. 6. The righteousness of the upright shall deliver them; but transgressors shall be taken in their own naughtiness. ] Some would have the opposition of this Proverb to be this; that the righteous shall be delivered from the snares of the wicked, whereas on the other side the wicked shall be taken in, that is, by, their own naughtiness, by those wicked practices which they have divised against others. But I rather take it more generally, that though the righteous may fall into sin and troubles, yet they shall be delivered out of them; see the Note chap. 10.2: but transgressors shall be taken in their own naughtiness ; that is, they shall be irrecoverably destroyed; see the Note chap. 5.22. yea & many times cut off in the very act of their sins.

Vers. 7. When a wicked man dieth, his expectation shall perish, &c.] Some understand this particularly of his expectation that he should oppress God's righteous servants, or that he should be delivered from death by his riches & greatness. But there is no reason why it should not be understood generally, to wit, that the wicked man is by death irrecoverably cut off from all the good he expected, either for the obtaining or enjoying of any earthly advantages, or especially for finding any mercy with God after this life is ended, & that because after death there is no more place for repentance; see the Notes also chap. 10.28. Job 8.11, 14, & 27. As for the following clause, & the hope of unjust men perisheth, it seems most probable that it is a mere repetition of the same thing, for the greater confirmation of it. Yet some conceive that one clause is meant of the wicked man's being cut short of the good he expected, and the other of the disappointment of those that had placed their hope in him; or else that the first clause is meant of the affection, the second of earthly things hoped for.

Vers. 8. The righteous is delivered out of trouble, and the wicked cometh in his stead. ] This change God often worketh in this life, that the righteous being delivered, the wicked man falleth into the same, the like, or greater tribulations: yea Solomon's aim in these words may be to show, that the wicked man often falleth into those very mischiefs, which he had plotted to bring upon the righteous, and that God brings troubles upon them because they had troubled the righteous, yea and that by these troubles of the wicked the righteous are often delivered. But now it may be meant also of that great change that is made after this life is ended, to wit, that whereas in this world usually the righteous are in great troubles, & the wicked live in a prosperous estate; when death comes, then the righteous are delivered and taken up into glory, and the wicked that flourished before are cast into endless miseries.

Vers. 9. An hypocrite with his mouth destroyeth his neighbor, &c.] That is, by his tempting them to embrace errors, or to do anything that is evil, (which is farthered much by the show that he makes of piety;) & so likewise by his dissembling and pretending love to those against whom he hath plotted mischief, he destroyeth many, & as much as in him lieth he seeks do destroy the righteous servants of God: but through knowledge shall the just be delivered ; that is, by their knowing the evil of such errors & sins, and the danger of being in such company, and so likewise by their wise discerning the hypocrisy and plots of such men, notwithstanding those fair words and flattering speeches wherewith they deceive the simple, the righteous are delivered from these snares wherein others are taken.

Vers. 10. When it goeth well with the righteous, &c.] That is, when they live long, & are enriched, and advanced to places of honor & magistracy, &c: the city re • oyceth ; to wit, not only because such men will be very instrumental for the public good, & will that way employ all the good that God doeth for them; but also especially because God usually blesseth their endeavors, yea & the people for their sakes: and when the wicked perish, there is shouting ; which the people durst not have done whilst they were in their prosperity. The reason of this shouting may be understood from that which is said before on the contrary concerning the righteous. And for rejoicing at the ruin of the wicked, see the Note Psal. 58.10.

Vers. 11. By the blessing of the upright, &c.] This may seem to be annexed as one reason of the foregoing Proverb, why men are wont to rejoice when it goeth well with the righteous, and when the wicked perish, that it is because by the blessing of the upright the city is exalted, that is, by their prayers & good counsel, and other their religious, prudent and profitable speech: but it is overthrown by the mouth of the wicked ; that is, by their wicked & pernicious commands & counsels, by their false witnesses, perjuries & blasphemies, &c. Some Expositors do otherwise conceive of those words, by the blessing of the upright, as that thereby is meant their bounty and good deeds, whereby they become a blessing to the people; or, God's blessing the upright by increasing the number of them, or any other way; or, God's blessing on the people for the sake of the upright. But because the mouth of the wicked in the second clause is opposed to the blessing of the upright in the first, the first exposition is clearly the best.

Vers. 12. He that is void of wisdom despiseth his neighbor, &c.] That is, He not only despiseth him in his heart, but also speaks contemptuously of him by reproaching & reviling him; not considering (as he would do if he were not void of wisdom ) that he is a man as himself, and as capable of heaven as himself, though never so poor, mean, deformed, &c. & that it is God that hath made the difference betwixt him and the man he despiseth, and that he himself may become as blame-worthy any way as he is: but a man of understanding holdeth his peace ; to wit, when he is so despised & reviled; or, he doth not despise his neighbor, and dares not therefore speak anything to his disgrace, but winks at his infirmities. There is another way which some go in expounding this Proverb, to wit, that a man void of understanding despiseth his neighbor, namely, when he hears him speak, or when he is reproved by him; but a man of understanding holdeth his peace, that is, hearkeneth to him when he speaks, or takes his reproofs patiently. But this exposition is not so clear.

Vers. 13. A tale-bearer revealeth secrets, &c. That is, the secret faults of men, or rather, those secret things that have been privately imparted to him upon condition of secrecy; & so hereby he discovers himself a faithless man; (for this the opposite clause implieth.) It is in the Original, He that walketh being a tale-bearer revealeth secrets : & in this expression, as the Hebrew word manifests, the tale-bearer is compared to some pidling pedlar, that having taken up several wares in several places, carrieth them up & down from one place to another, and is ready to open his pack in every place where he comes, for some little gain that he gets by the sale of his goods; and that because tale-bearers are usually idle persons, that wandering up and down, do spread abroad in every place where they come whatever they can anywhere get the knowledge of, in hope thereby to please, & to get some small matter of those to whom they tell their tales, which they neglect to get by their honest labor. But he that is of a faithful spirit ••• ealeth the matter ; that is, He that is a faithful-hearted man indeed, and not only a man of many words and promises, will not thus discover secrets.

Vers. 15. He that is surety for a stranger, &c.] That is, one to whom he is no way obliged to do any such cou • tesy for him; or one whose estate or conversation he knoweth not, see the Notes chap. 6.1, 2, 3: shall smart for it ; which is in the Hebrew, shall be sore broken ; to wit, his heart shall be broken with cares and grief, and his estate with losses and damages.

Vers. 16. A gracious woman retaineth honor, &c.] That is, As by the gracious deportment of herself, she gets honor, credit & esteem, not only with her husband and family, but also amongst all that know her, yea and is an honor to her husband •• others that have relation to her; so by the same means she doth also preserve both her own honor & theirs: whereas other women are only curious and sollicitou • to preserve their beauty, or to uphold their wealth & greatness in the world; she propounds nothing to herself more, then that she may, by the use of all holy means, cherish all those saving and sanctifying graces which God 〈◊〉 wrought in her, & so may preserve the good repute • he hath gotten by carrying herself as becomes a good woman: these are the chains and jewels and other ornaments, wherewith she seeks to uphold her credit amongst men; and though she be never so many ways tempted to abandon these, that she may be brought under shame & reproach, it will be all in vain, she will persevere in those holy ways, and thereby still preserve her honor untainted: and strong men, that is, men able to endure great pains & labor, stout & hardy mighty men, retain riches ; that is, as by their industry & labor, perhaps too by extortion and oppression, they get great riches, so by the same means they do also preserve them; which agreeth with that Isa. 49.24. shall the prey be taken from the mighty ? The meaning of the Proverb is therefore this, that A gracious woman retaineth honor, as strong men retain riches ; that is, that a gracious woman doth as strenuously hold fast her integrity, & so also doth as surely uphold her credit and good name, as the stoutest of men do preserve their wealth. I know that divers Expositors do otherwise express the drift of this Proverb: as that, whereas honor, the woman's treasure, is gotten & maintained by meekness and gentleness, the chief graces of the female sex▪ 1 Pet. 3.4. yea after their beauty may be decayed; men quite contrary do usually get and preserve riches by oppression and violence: or, that the work of a wife is only to maintain her honor by her holy behavior; but husbands must by much labor and industry both get and preserve riches. But the first Exposition is the most genuine.

Vers. 17. The merciful man doth good to his own soul, &c.] To wit, not only because his own soul must needs be refreshed by the mercy that he showeth to others, but also because God will be sure to reward him for it, & cause others also in his distress to show mercy to him: but he that is • ruell troubleth his own flesh ; that is, he brings troubles upon himself, to wit, vengeance from God, and terrors of conscience in the expectation of it before it comes. Many, I know, by the cruel man's troubling his own flesh do understand, his not allowing of himself so much as necessary food & raiment; or his being hard-hearted to his nearest relations, wherein the Prophet saith Isa. 58.7. that men do hide themselves from their own flesh. But the first Exposition is far the clearest.

Vers. 18. The wicked worketh a deceitful work, &c.] To wit, not so much because his work is to deceive others, as because his work will in the conclusion deceive himself: because God doth usually cross him in his plots & enterprises, though carried on with never so much diligence, power & policy; & because he usually fails of the hope he propounds to himself in this life, whether of the secrecy of his sin, or the bliss & prosperity of his outward estate, either by reason the terrors of his conscience deprive him of all comfort therein, or by reason that God suffers him not long to continue in his supposed happiness, or at least he shall not leave it, as he expected, to his posterity▪ & lastly because whatever he doth in a way of religion for the good of his soul shall do him no good at all, his very prayers & alms, &c. shall deceive him: see the Note Job. 15.35. But to h • m that soweth righteousness, that is, that doth much good, & walketh diligently in all the ways of righteousness: shall be a sure reward ; to wit, either here or hereafter, & a plentiful reward too, as the husbandman receives his seed with great increase: see the Notes Psal. 122.9. & 126.5.

Vers. 21. Though hand join in hand, &c.] It is in the Original only, Hand in hand, or, Hand to hand ; & by reason the expression is so concise, every Interpreter almost gives a several interpretation of the words. But even according to our Translation, Though hand join in hand, the wicked shall not be unpunished, there may be several expositions given of these words. But yet doubtless that Exposition which is the most common is far the clearest, to wit, that though never so many wicked men do join together in any wicked work, as haply in conspiring together against the righteous, and though they should enter into leagues with others (which is usually done by joining of hands, according to that Lam. 5, 6. We have given the hand to the Egyptians & to the Assyrians, to be satisfied with bread ) and so agree together to help one another; or, more generally, though wicked men may have never so many and never so mighty friends to defend them, yet they shall not be unpunished, but both he and his children shall be destroyed: which last may seem to be implied, because of the opposite clause that follows, but the seed of the righteous shall be delivered ; that is, not himself only, but his seed also shall be delivered, both from the conspiracies of the wicked, and from all other dangers they are in. And thus whilst one wicked man cannot be delivered by the help of many, the righteous man on the contrary is the cause of delivering many.

Vers. 22. As a jewel of gold in a swine's snout, so is a fair woman which is without • iscretion. ] That is, As a jewel of gold is not seemly in a sows • now • , it is pity such a gemme should be disposed of in such a place, because of her deformity, and because it will not restrain her from rooting in the mire, where she will be sure to defile it in the dirt; nor is it indeed any ornament to her, but rather a cause that her deformity is the more viewed: so neither is beauty seemly for a foolish wicked woman, that is as it were brutish and void of reason, because it suits not with her evil qualities, & because she will be sure to abuse & defile it with pride and uncleanness; & it is rather a dishonor then any ornament to her, in that the more famous she is for her beauty, the more her vices are also discovered and talked of.

Vers. 23. The desire of the righteous is only good, &c.] That is, say some Expositors, The desire of the righteous is constantly and only to do good to all; though they cannot always do what they would, yet this only they desire: on the other, side, the expectation of the wicked is wrath ; that is, they are always in hope, according to their desires, to proceed in a way of wrath against men, by doing them some evil or mischief, and so are desirous always to do more mischief then they are able. Thus some, I say, expound these words, holding that the drift of this Proverb is, to show, that the righteousness & wickedness of men is chiefly to be judged of by their desires. But now the most of Expositors do otherwise conceive of the drift of this Proverb, namely, that it is to show the bliss of the righteous, & the misery of the wicked: only they differ in giving the sense of the several terms in both clauses. For some understand by good in the first clause, that good which the righteous desire to do, & others the good which they desire to obtain; and so for the second clause, some by wrath understand the wrath of the wicked, others the wrath of God poured forth upon the wicked. But indeed I conceive they may be both joined together, and so the opposition of both clauses may thus be conceived, The desire of the righteous is only to do that which is good in God's sight; that is, the chief current of their desires runneth that way, so far as they are righteous it is so with them, they delight in the law of God after the inward man, willing in all things to live honestly, Heb. 13.18: & accordingly the good which they desire and expect hereby, as namely the good favor & blessing of God here, and life eternal hereafter, they shall be sure to obtain; & so their desires end in good, or their desires accomplished are good; for when, through ignorance or inordinate affections, their desires are not such as they ought to be, God will not satisfy them. But now on the other side, the desires, & so the expectation also, of the wicked is only evil; as namely in that usually they proceed from wrath, and tend to the pouring forth of their wrath upon the righteous: & accordingly their expectation must needs be of wrath, the guilt of their consciences working in them that which the Apostle calls Heb. 10.27. a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries : or their expectation must needs end in wrath, not only because their wicked desires and hopes must needs bring the wrath of God upon them, according to that of the Apostle Rom. 2.8, 9. indignation and wrath, tribulation and anguish upon every soul of man that doeth evil ; but also because when God executes his judgments on them, both the frustrating of their designs and hopes, and the misery that otherwise they undergo • doth make them vex and fret, and even as mad men to rage against God.

Vers. 24. There is that scattereth, &c.] See the Note Psal 112.9: and yet increaseth ; to wit, if he giveth liberally, yet with respect to his estate, & not more then is meet: which is to be added from the opposite clause, & there is that withholdeth more then is meet, but it tendeth to poverty ; not only because sometimes such covetous fools cannot find in their hearts to part with their money, even when it might have been done in some way for their own worldly advantage; but especially, because God for their hard-heartedness to the poor curseth and scattereth their estates.

Vers. 25. The liberal soul, &c.] See the Note above verse. 17: shall be made fat ; that is, he shall richly be rewarded, not only with spiritual & eternal blessings, but even with temporal blessings also, both for the health of his body, and the great increase of his estate: & he that watereth ; that is, that relieveth the wants of the poor, that they may be able to live, even as a gardener watereth his herbs and plants when in a time of drought they are even ready to die: shall be watered also himself ; that is, blessed from heaven, both with an increase of wealth and grace, whereby he may be made both more able, and more cheerfully ready still to relieve the poor in their necessities. The similitude may be taken from springs, that are filled with water as fast as they empty themselves, whereas if they be stopped, they grow empty, the water diverting itself some other way: and we find it used Isa. 58, 11. to the very same purpose; And the Lord shall —satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. The Proverb may also be meant of their increasing in knowledge that instruct others, according to that 1 Cor. 3.6. I have planted, Apollo watered, &c.

Vers. 26. He that withholdeth corn, the people shall curse him, &c.] And so, though they sin in cursing, God will hear and revenge their cries and complaints. Yea observable it is, that this must needs be thus, especially in our land, where corn serves us both for meat and drink, because we have not wines & such pure waters to drink as are in other countries. But blessing shall be upon the head of him that selleth it ; see the Note chap. 10.6.

Vers. 27. He that diligently seeketh good, &c.] That is, to do that constantly which is good in God's sight, or rather, to benefit those amongst whom he lives: procureth favor ; to wit, both from God and man: but he that seeketh mischief, it shall come unto him ; see the Notes chap. 5.22. and Psal. 10.2.

Vers. 28. He that trusteth in his riches, &c.] That is, that placeth his happiness & safety in them, & therefore cares not by what means he gets them, nor how close-fisted he is to the poor, nor what evil he doth, because he thinks his wealth will secure him: shall fall ; that is, shall be brought down & fall into mischief, and that because he resteth upon such transitory things, that will fail him & be gone in an instant; or rather, he shall fall, to wit, as withered leaves fall from a tree when the wind blows upon them, according to that Isa. 64.6. we all do fade as a leaf, and our iniquities like the wind have taken us away. For this may seem the more probable, because of that which follows in the opposite clause, but the righteous, to wit, because he trusteth only in God, shall flourish as a branch ; see the Note Psal. 1.3. And indeed as a living branch that continueth firmly fixed in the tree, though in the winter it may seem withered, yet in the spring it will flourish again; so the righteous, though they may seem to be forlorn in the hour of adversity, yet in due time shall be sure to flourish again.

Vers. 29. He that troubleth his own house, &c.] To wit, by continual quarrelling & unquietness in his family, & law-suits with others abroad, by idleness, or improvident ordering his family or affairs, by profuse wasting his estate, by extreme niggardliness, or any other way of wickedness, that draweth the curse of God upon his estate & family: shall inherit the wind ; that is, shall bring all to nothing; or, what he hath or gets, he will be no more able to keep, then a man is able to lay hold on and retain the wind: and the fool shall be servant to the wise in heart ; that is, such a fool as thus troubleth his house, shall not only loose all that he had, but besides he shall not long be master of himself, but shall become a servant, haply a bond slave (for in those times men in great want were wont to sell themselve for servants) to him that hath been wiser to take care of his estate; see the Note chap. 10.8. There is another exposition given of the first branch, which is not improbable: He that troubleth his own house shall inherit the wind: that is, He that is ever jangling and quarrelling in his family, shall be sure of continual storms and uproars, others becoming thereby as violent as himself, and so he shall never have any peace in his house. But the former exposition is generally followed by Interpreters.

Vers. 30. The fruit of the righteous is a tree of life, &c.] That is, say some Expositors, their righteousness will be a means of life to them; see the Note chap. 3.18. But rather the meaning seems to be, that the benefit which men may get by the example, the counsel & instruction of the righteous, is no less then life, yea life eternal, & that therefore there is little reason why such men should be despised, as usually they are, in the world. Yea observable it is, that this fruit of the righteous doth restore life to dead men, which the tree of life in the garden of Eden could not do. Now in the following clause there is one special instance given of this fruit of the righteous; and he that winneth souls (it is in the Hebrew, he that taketh souls ) that is, that taketh them with the sweetness of his speech, and so persuades them to embrace his saving doctrine, or that is a means of saving souls, is wise ; that is, he approves himself to be a wise man, both because there is much wisdom to be used in this work of winning souls, and because this service above all God will be sure abundantly to reward.

Vers. 31. Behold, &c.] As if he should have said, This which I tell you now may be observed to be true by daily experience; or, is a strange and wonderful thing, & therefore very considerable: the righteous shall be recompensed in the earth ; that is, God will make them smart for their sins here in this world: much more the wicked and the sinner ; that is, much more therefore shall they receive the reward of their wickedness, either here in this world, or however eternally hereafter. Some of our best Expositors would have the Lord's rewarding the righteousness of the righteous here in this world to be also at least included in the first clause: but I see not how that can agree with the following clause, much more the wicked & the sinner. The meaning of the words we have cleared by the Apostle, 1 Pet. 4.16, 17. where he alludes to this passage of Solomon.

CHAP. XII.

Vers. 2. A Good man obtaineth favor of the Lord, &c.] That is, though he may be out of favor with the world, yet God of his free grace, whenever he seeks to him, will show himself favorable to him, & do him good: but a man of wicked devices will he condemn ; and so also punish him, to wit, though he may flourish for a time, & may justify himself, and may haply by his crafty hiding of his wickedness deceive many, and though however he shall be surely applauded by the men of the world.

Vers. 3. A man shall not be established by wickedness, &c.] That is, He shall not be established as long as he liveth in any way of wickedness, & he shall not secure himself from danger by any wicked practices; but, on the contrary, he shall be utterly rooted up: which is implied from the following clause, but the root of the righteous shall not be moved ; that is, though they may be shaken with many storms of afflictions, yet they shall not be overturned by the roots; or, though they spread not upwards so loftily as the wicked do, yet by their righteousness they shall be immovably established: see the Note chap. 10.25.

Vers. 4. A virtuous woman is a crown to her husband, &c.] That is, she is an honor to him, his chiefest & choicest ornament, and consequently the continual rejoicing of his heart; she is what woman was by creation appointed to be, 1 Cor. 11.7. the glory of the man, who is her head: but she that maketh ashamed is as rottenness in his bones ; that is, she is a continual heart-breaking grief and vexation to him, which pierceth so deep, that it wasteth his strength, & consumeth not his flesh only, but his bones also. And thus the wise that was made of a bone of the husband becomes an incurable disease to him, even as rottenness in his bones.

Vers. 5. The thoughts of the righteous are right, &c.] That is, to do that which is every way just, and to give every man his right; see the Note chap. 11.23: but the counsels of the wicked are deceit ; to wit, how they may deceive men, and that many times by cloaking their wickedness under fair pretences and professions of honesty and good intentions.

Vers. 6. The words of the wicked are to lie in wait for blood, &c.] They tend to the destroying of men both in soul & body, see the Note ch. 1.11, 19; as, by consulting together how to effect it, by bearing false witness against them, by seeking to draw them into their snares by their flatteries, &c: but the mouth of the upright shall deliver them ; that is, those for whose lives the wicked lie in wait; to wit, by giving them warning of their danger, by dissuading the wicked from such bloody practices, by pleading their cause before the magistrate, by stirring up others to appear in their defense, & many other ways.

Vers. 7. The wicked are overthrown, & are not, &c.] See the Note Psal. 37.36. both they & their families are overthrown: which is implied by the following clause, but the house of the righteous shall stand ; that is, not they only, but their families also shall be established in an estate of happiness.

Vers. 8. A man shall be commended according to his wisdom, &c.] That is, as a man is more or less spiritually wise & godly, & manifests it in word & deed: but he that is of a perverse heart, & manifests it in his speech & behavior, & therefore is indeed no better then a fool, though otherwise never so carnally wise, shall be despised. The main drift of the Proverb may be to show, that though the counsels and enterprises of the godly-wise may be unsuccessefull for a time, and seem to produce very sad effects, yet at last they shall have their due praise; and that though, on the other side▪ the wicked may be successful and prosper for a while, yet in the conclusion they shall be despised for their folly.

Vers. 9. He that is despised, &c.] That is, He that having modest thoughts of himself, aspireth not after things too high for him, and so liveth in a plain way without any pomp or state, being willing to live in some honest calling, and if need be, to work with his own hands, and so is slighted and despised in the world; & hath a servant, that is, and yet as meanly as he lives, he hath wherewith to maintain himself & his family, at least he is able to keep one servant for the easing of himself, the furtherance of his business, & the advancement of his estate: is better then he that honoreth himself, and lacketh bread ; that is, is in a better condition then he that boasts of his great parentage, & carrieth himself as some great man, and yet even then perhaps hath not at sometimes so much as bread to eat; or, that makes a great flourish in rich attire and the state of his attendance, and so comes to extreme poverty and want.

Vers. 10. A righteous man regardeth the life of his beast, &c.] And therefore much more will such a man show mercy to poor men, when he sees them in want, and show pity to his servants and those of his own family: but the tender mercies of the wicked are cruel ; that is, they, instead of being merciful, are cruel, even to those that are men as themselves, & much more therefore to their beasts: or, even those actions of theirs which carry the fairest show of mercy have cruelty mixed therewith; when they deal cruelly with men, & yet pretend great mercy, in that they do not proceed to greater extremities, & so their mercies are but at the best a lesser kind of cruelty; and so likewise, when they give alms to the poor of that which they have gotten with grinding the faces of other men, or with their alms do add such base reproachful language, that this wounds the hearts of the receiver more then their alms can refresh them; or, when they pretend to show mercy to a man, but it is with a purpose to do him some mischief; and so many other ways that might be added.

Vers. 11. He that tilleth his land shall be satisfied with bread, &c.] And so he approves himself to be a wise man: which is implied by the following clause, but he that followeth vain persons (see the Note Judge. 9.4.) is void of understanding ; and so shall come to beggary, and want bread to eat. And thus the opposition of these two clauses is more fully expressed Prov. 28.19.

Vers. 12. The wicked desireth the net of evil men, &c.] Several ways is this Proverb expounded by Interpreters. 1. Some take it thus; that when wicked men, that have no root of true piety in them, see how some other evil men prosper and thrive by ways of rapine & fraud, catching men in their net, & gathering them in their drag, as the Prophet speaks Habak. 1.15. they earnestly covet the wealth which they get, & thereupon are eager to learn their devices, and to go the same way to work as they do, yea and to join in society with them, that they may be sharers with them in their great gains: but the root of the righteous yieldeth fruit ; that is, their piety & uprightness of heart, which as a root under ground is not seen by the eyes of men, makes them as a tree that being well rooted doth flourish & bring forth fruit, and so they have what is sufficient for them, without any such injurious vile courses, as wicked men take to enrich themselves, & herewith they are well contented. 2. Others conceive the meaning of the Proverb to be this; that wicked men desire that which none but evil men can desire, namely, to draw men into the ways of perdition, or to ensnare them some way or other, that they may spoil them of their lives or estates; yea that this is a sport and delight to them, in the prosecution whereof they can be content to endure any hardness or labor, as fishers & fowlers and huntsmen will in following their game: but the root of the righteous yieldeth fruit ; that is, though they be of those whom the wicked seek to ensnare, yet they shall flourish for all this, and will be never a whit the less serviceable to God in their places for them; or, they are so far from desiring to spoil others, that they are ready to give of their own for the relief of others. 3. Some understand it thus; that the wicked desire to enrich themselves in their sinful practices, and that their plots may be successful; but their devices are usually blasted, and they seldom enjoy the fruit of their desires: but the root of the righteous yieldeth fruit ; that is, they only enjoy the fruit of their desires, though a while they may seem to be in a withering condition, yet they shall flourish again. And 4. some read the first clause thus, The wicked desireth the fortress of evil men ; & accordingly they take the meaning of the Proverb to be this, that the hope of wicked men, when they are in trouble, is still in such as themselves; they desire to be protected by them, or, they desire to defend themselves as they do, by their riches, policies, and power; and it may be all in vain: but the root of the righteous yieldeth fruit ; that is, they need no such fortresses, their righteousness doth effectually preserve them.

Vers. 13. The wicked is snared by the transgression of his lips, &c.] That is, he draweth down the judgments of God & just destruction upon himself by the wickedness of his lips; or, by his own words, wherein unadvisedly he often overshoots himself, he is many times entangled, & brought into great troubles & inconveniences amongst men: but the just shall come out of trouble ; to wit, by the wisdom & righteousness of his lips; or, the meaning may be this, that though he may come into trouble by the words of wicked men▪ or by his own words, whether by speaking his conscience and what he ought to speak, or by speaking anything unadvisedly, yet God will deliver him out of his troubles.

Vers. 14. A man shall be satisfied with good by the fruit of his mouth, &c.] The drift of this Proverb may be to show, that not only the good works of the righteous shall be rewarded, of which he speaks in the following clause, and the recompense of a man's hands shall be rendered unto him, but even his good words also. But the first clause I conceive implies more then so, namely, that a good man shall receive abundant blessings from God, as the reward of the good which with his mouth he hath done unto others; as he hath satisfied many with the wisdom & graciousness of his words, so shall himself be satisfied with many blessings from God. And then for the last clause, one of our best Expositors understands it thus: & the recompense of a man's hands shall be rendered unto him ; that is, by using his mouth well he shall peaceably enjoy what he hath gotten by the labor of his hands, whereas many by the folly of their lips come to be stripped of all their estates.

Vers. 16. A fools wrath is presently known, &c.] And so he doth hereby exceedingly shame and dishonor himself: which is implied in the following opposite clause, but a prudent man covereth shame ; that is, he suppresseth the folly of his passion, which, together with his unseemly behavior, in his anger, being discovered, would have redounded much to his reproach & shame. Some understand this last clause otherwise, namely, that a prudent man covereth shame, by passing by the reproaches that are cast upon him, or the shame & dishonor that is any other way done him, taking no more notice of it then if it had never been; and that not in hope of getting the fairer advantage hereafter to be revenged on them, but because having withstood the first violent boiling up of his passion, he can afterward the more easily keep his spirit in order; or because he can patiently endure reproaches and wrongs, and will rather suffer then revenge. But the former exposition is the best.

Vers. 17. He that speaketh truth showeth forth righteousness, &c.] That is, He that makes a conscience in his ordinary talk to speak nothing but truth, will speak nothing but what is just, & what becomes a righteous man to speak, when he is called forth in public to be a witness: for that this is implied, the following clause showeth, but a false witness, deceit ; that is, a man that is inured to lying, when he is called to be a witness, will utter deceit, that is, he will deceive the judge & others with his lies; or, though he maketh a show of truth, and perhaps speaks somewhat of truth, yet it shall be done in such a cunning way, that it shall tend to the overthrow of the righteous man's cause. Or else we may understand it thus; He that speaketh truth, to wit, when he is called to be a witness, showeth forth righteousness, that is, showeth himself thereby to be a righteous man: but a false witness, deceit ; that is, such a one showeth himself thereby to be a fraudulent person. Or thus; He that speaketh truth in his testimonies doth thereby promote the doing of justice; or, will not be afraid to declare boldly what is just: but a false witness furthers deceit.

Vers. 18. There is that speaketh like the piercings of a sword, &c.] It is as if he had said, as appears by the opposite clause, that there are a company of fools, whose words do wound men like sharp swords; see the Note Psal. 57.4. And many ways this may be done: as by drawing men into any error or wickedness to the manifest destruction of their souls; by setting men together by the ears; by reviling & slandering, &c. And so likewise that which followeth, that the tongue of the wise is health, that is, a means of health to men, may be done several ways: to wit, by curing men of their errors & sins; by pleading in the defense of the innocent • by pacifying offended minds, & making peace between those that are at variance; by satisfying scrupled consciences, and comforting the heavy-hearted, &c. But because both in the foregoing and following verses Solomon may seem to speak concerning witnesses, therefore some understand this Proverb also particularly of them; to wit, that there are some that, by swearing falsely against the innocent in judgment, do as much as in them lieth wound them mortally; but that then the wise, by examining their testimonies, and by using other means to clear those that are thus falsely accused, do heal these wounds, and preserve the lives of those that were in so great danger. Yet I conceive it is best to take the words in the more general sense.

Vers. 19. The lip of truth shall be established forever; but a lying tongue is but for a moment. ] This may be understood several ways. As 1. that he that speaketh truth will not vary in what he saith, but will always speak the same thing, whereas the liar will be now in one tale, and by and by in another. Or 2. that truth shall at last prevail against error: though truth may be overborn for a time, & error may be then cried up for truth; yet this shall be but a while thus: the time shall soon come, that maintainers of error shall proceed no farther, for their folly shall be manifest unto all men, 2 Tim. 3.9. and then the truth shall again prevail. Or 3. that he that speaketh the truth may stoutly stand to what he hath spoken, no man shall be able to convince him of falsehood; and though he may be falsely accused, or suspected of falsehood, yet his innocence herein shall at last be cleared: whereas the liar, though he may outface men for a while, shall soon be discovered and proved to be a liar. Or 4. that the man that constantly makes a conscience of speaking the truth, shall be blessed from heaven here, and live forever in heaven hereafter; but that on the other side, though men may seem to thrive by lying for a time, yet they shall soon find it otherwise, and without repentance shall be eternally punished. And indeed I see not but that all these may be intended in the words.

Vers. 20. Deceit in the heart of them that imagine evil, &c.] The meaning of this is, either 1. that those that imagine mischief against the righteous have many plots in their hearts, whereby they hope to deceive them, & bring them into trouble, but that hereby they shall certainly bring upon themselves extreme grief & vexation of spirit; which is implied in the opposite clause, but to the counselors of peace is joy : the one shall have much trouble & sorrow, through the disquiet of their own minds, the terror of their consciences, & the curse of God upon them; the other much joy, through the blessing of God upon them, and the sweet refreshings of their own consciences. Or 2. that such plotters of deceit & mischief may glory & rejoice therein for a time; but that true joy shall be only to the counselors of peace, with whom it shall be well, notwithstanding the plots of the wicked against them. Or 3. which to me seems the clearest Exposition, that the plots of the wicked against the righteous will deceive them, & bring the evil intended against the righteous upon themselves, to their great vexation & torment; whereas those that seek the good and peace of others shall have great joy & comfort thereby: see the Note chap. 11.18.

Vers. 21. There shall no evil happen to the just, &c.] That is, nothing that is truly evil, nothing shall come upon them in a way of vengeance, or shall tend to their destruction, but only to try them, & purge them, & do them good, Rom. 8.28: but the wicked shall be filled with mischief ; that is, they shall be overwhelmed, inwardly with terrors, & outwardly with the judgments of God upon them.

Vers. 22. Lying lips are an abomination to the Lord, &c.] To wit, Not only because lying is in itself a sin most hateful to the God of truth; but also because liars do usually deal unfaithfully with men, breaking their promises, & not carrying themselves according to that they have with their lips professed: whence the opposite clause is thus expressed, but they that deal truly, to wit, both in word and deed, are his delight. Lying alone makes men abominable to God; but God delights only in those that both speak the truth, and deal truly.

Vers. 23. A prudent man concealeth knowledge, &c.] See the Note chap. 10.14: but the heart of fools proclaimeth foolishness ; that is, their hearts do set their tongues on work with all eagerness to make known their folly to all men where they come, to wit, by their vain ostentation of themselves, and by their foolish and ignorant and wicked speeches: Such a man, as Solomon saith elsewhere Eccles. 10.3. saith to everyone, that he is a fool ; he cannot conceal his folly, as the prudent man concealeth his knowledge.

Vers. 24. The hand of the diligent shall bear rule; but the slothful shall be under tribute. ] It may be read, but the deceitful shall be under tribute. And well indeed may those two be joined together; because slothful persons, to supply their wants caused by their sloth, or to avoid labor, are wont by any false and fraudulent courses to shift for themselves.

Vers. 25. Heavinesse in the heart of a man maketh it stoop; but a good word maketh it glad. ] That is, even one word of commiseration or comfort; especially any word of promise out of God's word, which is called a good word, Jer. 29.10. I will visit you, and perform my good word towards you, in causing you to return to this place.

Vers. 26. The righteous, &c.] To wit, though he be in never so afflicted a condition, is more excellent, (or, more abundant, ) that is, is indeed richer, & hath more true worth in him, is more honored of God & good men, and is every way in a better condition, then his neighbor, to wit, though never so great in the world: and that because such a one is rich in grace, & an heir of heaven, which is far better then all worldly greatness; and because he is well contented with his estate, and consequently his way is answerable to his hopes; which is implied in the following clause, but the way of the wicked seduceth them. And this may be understood several ways: as 1. that they flatter themselves with vain hopes of happiness in their ways which will deceive them, see the Note chap. 11.18; or 2. that their way of heaping up wealth, & making themselves great in the world, whereby they seek to excel others, & for which they think themselves more excellent then the righteous, doth indeed deceive them, because for all this they are but contemptible men; or 3. that the reason why the wicked do not seek after the forementioned excellency of the righteous is, because they see that wicked men flourish and prosper in their way; or 4. that the pleasure and content which wicked men, through the corruption or their nature, take in their lewd ways, keeps them from the ways of righteousness, and draws them away still farther and farther into all kind of wickedness.

Vers. 27. The slothful man roasteth not that which he took in hunting, &c.] The most received exposition of these words is this, That as the hunter doth many times loose the venison which, with much labor & craft, he hath gotten in hunting, his dogs sometimes eating it up, and the keepers of the park at other times taking it away; so the slothful man usually never enjoyeth what he hath gotten by much fraud and oppression (see the Note Gen. 10.9.) either because through mere sloth he is not careful to keep it from perishing; or because the curse of God bereaves him of it, or cuts him off by death, or giveth him over to such unreasonable covetousness, that he cannot find in his heart to spend it upon himself. But yet there is another way of expounding these words, which seems very probable; namely, that the slothful man will not labor, & therefore it cannot be said that he rosts what he took in hunting, that is, that he eats what he hath gotten by his labor: no, either such an one must not have to eat, or else he must live upon other men's labors, perhaps of what he gets by fraud & deceit. In opposition whereto it is said in the next clause, but the substance of a diligent man is precious ; to wit, either 1. because his substance is great, he hath plenty of gold and silver and other things which men esteem precious; or 2. because men are wont most to esteem that which they have gotten with their own hard labor; or 3. because substance so gotten is like to be continued to men, that so they may enjoy it, and use it to their comfort. But see the Note also Psal. 37.16.

CHAP. XIII.

Vers. 1. A Wise son heareth his fathers instruction; but a scorner heareth not rebuke. ] No not the rebuke of his own father; and therein showeth himself to be a fool. For the word scorner, see the Note Psal. 1.1.

Vers. 2. A man shall eat good by the fruit of his mouth, &c.] That is, By speaking of good things to others, men shall benefit themselves, in that they shall become the wiser & the holier thereby: but the soul of the transgressors shall eat violence ; that is, by speaking wickedly such men become more violently wicked. But the words may be better taken in a more general sense: A man shall eat good by the fruit of his mouth, that is, he shall fare the better for the good he hath done by using his mouth well, he shall enjoy those blessings that shall be very sweet & delightful to him, see the Note chap. 12.14. and so it shall be likewise with him for his righteous & religious behavior; which is implied by the following opposite clause: but the soul of the transgressors, to wit, that break God's laws, & abuse their mouths to evil speaking, shall eat violence, that is, shall for their violence & cruelty both in word and deed be requited with violence, namely, with such bitter miseries as they would never endure, but that they should come upon them with unresistable violence. See the Notes chap. 1.31, and 10.6.

Vers. 3. He that keepeth his mouth, keepeth his life, &c.] That is, He that is sparing in his speech, slow to speak, as the Apostle calls it, Jam. 1.19. scarce ever speaking without good deliberation, doth thereby avoid many deadly dangers: but he that openeth his mouth wide, that is, the man that is full of talk, & will out with anything that comes into his mind, shall have destruction, that is, his tongue many times cuts his own throat. Because the mouth in man is, as the gates are in a city, with care to be observed both for the opening and shutting of it, especially in dangerous times, hence is this expression of keeping the mouth: see the Note also Psal. 141.3.

Vers. 4. The soul of the diligent shall be made fat. ] See the Note chap. 11.25.

Vers. 5. A righteous man hateth lying, &c.] To wit, both in himself and others, and that in itself, as looking upon it as a loathsome abominable thing; & therefore he is reverenced and honored by those that know him, his name is sweet amongst men as a precious ointment: for this is implied in the following opposite clause, but a wicked man is loathsome and cometh to shame ; to wit, for his lying. But that which is intended in these words is this, that though such a man be loathed and reproached by every man when his lying comes to be discovered, and though he be brought to that shame, that scarce anybody will believe anything he saith, yet he will not leave his lying, but loves it still.

Vers. 26. Righteousness keepeth him that is upright in the way, &c.] It secures him from being drawn out of the way by any temptations, and defends him against all flanders and dangers whatsoever: but wickedness overthroweth the sinner; that is, it carrieth him violently into sin, so that he hath no power to avoid it, it overturns his designs, and at last utterly destroys him. See the Notes Psal. 25.21. & chap. 10.29, and 11.3, 5, 6.

Vers. 7. There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet hath great riches. ] Many several expositions are given of this Proverb▪ as, that many a man that hath nothing raiseth himself to great riches, and that others that have great riches bring themselves to poverty; or, that there are some that being poor make themselves rich by being well contented with their condition, and that there are others again that being rich make themselves poor by their covetousness, being as greedy as if they had nothing, and scarce willing at any time to spend anything upon themselves; or, which seems the best, that many a man that is a very beggar makes a vaunting show of very great riches, (see the Note chap. 12.9.) and that on the other side many a rich miser pretends himself to be very poor. And this is also most true concerning men's spiritual estates.

Vers. 8. The ransom of a man's life are his riches; but the poor heareth not rebuke. ] The aim of this Proverb seems to be, the setting forth of the commodities & discommodities both of riches & poverty, and to show that even in this regard the rich are in a worse condition then the poor. The discommodities of riches that seem to be implied in these words are these: 1. that because of their riches they are the bolder to transgress the law, to gather wealth by unjust means, and to be injurious to others, & so do many times bring themselves into trouble, and not seldom even to the endangering of their lives; & 2. that however their lives are usually in danger, either by reason of thieves & robbers, or of false accusers, tyrants & oppressors. But then this commodity the rich man hath by his riches, that they will help at such a dead lift, herewith he can stop the mouths of those he is in danger of, and so ransom his life, and procure his peace, as it was with those Jer. 41.8. Slay us not (say they to Ishmael) for we have treasures in the field, &c. so he forbare, and slew them not : see the Note chap. 10.15. But then on the other side, the discommodities of the poor are very many: only this commodity there is in poverty, that the poor heareth not rebuke ; so far he is from being in danger of his life, that he shall not be so much as rebuked or reviled: to wit, either 1. because the poor man is not in danger to be rebuked for his ill-gotten goods, as the rich man is; or else 2. because his poverty will make him afraid to offend, or to be injurious to others, and so freeth him from trouble; or 3. because there is nothing to be gotten from him, & therefore neither robbers nor false accusers will meddle with him; or 4. because even out of pity, when they have offended, men are ready to pass by the poor, not taking any notice of their offenses, yea sometimes out of a slighting of them, not looking upon them as any way considerable.

Ver. 9. The light of the righteous rejoiceth, &c.] That is, The prosperity, the comfort, the knowledge & holy conversation of the righteous shineth brightly & gloriously, increasing still more & more, even as the sun doth, (from whence the similitude seems to be taken) that rejoiceth as a strong man to run a race, Pro. 19.5. & so shall do unto eternity: see the Note chap. 4.18, 19. Because those things that flourish do seem as it were to rejoice, as the Poet saith concerning the flourishing of all the in the spring, Omnia nunc rident nunc formosissimus annus, and with all, because the shining light of the righteous (according to the foregoing Exposition) is matter of much joy both to themselves & others, therefore it is said that the light of the righteous rejoiceth ; see the Note Psal. 97.11. But the lamp of the wicked shall be put out ; that is, the prosperity of the wicked, which compared with the prosperous estate of the righteous, is but as a candle in comparison of the sun-shine, shall either be violently put out on a sudden, or else by degrees consume away to nothing, and so shall end in sorrow; see the Notes Job 18.5, 6. & 21.17. Yea so shall it also be with the show which the wicked sometimes make of knowledge & holiness, it shall come to nothing. This I conceive is the full meaning of the Proverb. Yet some understand the first clause, the light of the righteous rejoiceth, of the people's rejoicing in the exaltation & prosperity of the righteous; for which see the Note chap. 11.10.

Vers. 10. Only by pride cometh contention, &c.] That is, pride tends only to contention; or, pride is the chief, & in a manner the only cause of contention; or rather, pride alone is usually the cause of contentions amongst men; though there be no injury done him, nor no cause of quarrelling, yet the proud man, merely out of pride, will take some occasion or other to quarrel with men, either by being injurious to them, or by taking some offense causelessly; & all this because he is foolish, (see the Note chap. 11.2.) and yet withal thinks no man so wise as himself, & so will hearken to no counsel & advice of others, either for the preventing of contentions, or the making of peace: which last is implied by the following clause, but with the well-advised is wisdom ; that is, the humble are wile, and so will do nothing rashly, but upon mature deliberation, & will be ready to hearken to the advice of others, and by that means they are careful to avoid contentions, and are all for peace.

Vers. 11. Wealth gotten by vanity shall be diminished. ] That is, that which is gotten by deceit & wickedness; (see the Note Job. 31.5.) as particularly that which is gotten by any vain course of life, which no way tends to the good either of Church or commonwealth, such as that of stage-players, jugglers, wandering fidlers, &c. or by the abusing of any lawful art in any unlawful way.

Vers. 12. Hope deferred maketh the heart sick; but when the desire cometh, it is a tree of life. ] That is, it is a singular comfort & restorative to such a grieved fainting soul; even as when a man ready to faint for hunger lights upon some fruit-tree, and eating of the fruit thereof is refreshed and revived. But see the Note also chap. 3.18.

Vers. 13. Who so despiseth the word shall be destroyed, &c.] To wit, Not everyone that disobeyeth it; (for thus even David was charged with despising the commandment of the Lord, 2 Sam. 12.9.) but he that doth wholly slight & despise it in his heart: but he that feareth the commandment shall be rewarded ; that is, he that feareth, not punishment only, but sin itself.

Vers. 14. The law of the wise is a fountain of life, to depart from the snares of death. ] That is, say some Expositors, The law of God is to wise men a means of life, in that it teacheth them to avoid all sins, which are the snares of death. And some too understand it of good laws made by wise magistrates. But it is better taken to be the same with that, chap. 10.11. (for which) see the Note there) namely, that the instruction of the wise is a means of life to others, and that it refresheth men, as spring waters do those that are hot and thirsty.

Vers. 15. Good understanding giveth favor, &c.] That is, That which may be truly called good understanding, which is, not the wisdom of the world, but the wisdom that is taught in the word of God, procureth men favor both with God and man, & that because it causeth men in all things to be have themselves wisely, to live justly & holily, and to be gentle, and ready to do good unto all men, by instructing them, or any other way; all which makes their way of life plain and comfortable: for all this is implied in the following clause; but the way of transgressors, to wit, by reason of their folly, is hard, that is, it is offensive to men, as a hard rugged way is to them that walk in it; or it is harsh & fierce, and intractable, cruel and hard-hearted, & so it causeth them to be hated of those amongst whom they live; or it is hard, that is, it is, through their wickedness, and their being hated of God and man, full many times of trouble and miseries.

Vers. 16. Every prudent man dealeth with knowledge, &c.] That is, he doeth all things prudently, with good advisednesse & deliberation, still considering with himself, whether that which he is moved or inclined to do be, in regard of circumstances of time and place, convenient to be done or no: but a fool layeth open his folly ; to wit, by the rashness and folly of his actions: see the Note chap. 12.23.

Vers. 17. A wicked messenger falleth into mischief, &c.] By a wicked messenger may be meant either one that is sent forth and employed in any wicked business, or else rather (as appears by the opposite clause) such an one as doth not faithfully manage the message or charge he is sent about. The first of these falleth, as it were suddenly & unexpectedly, into mischief, through the just vengeance of God upon him; the other also by incurring the displeasure of those that sent him, who accordingly will be sure to punish him for the hurt he hath done by his unfaithfulness. But a faithful ambassador is health ; to wit, by composing of differences, and removing of offenses, & otherwise doing good both to those to whom, and also to those by whom and for whose sake he is sent; and so also by procuring good consequently to himself, not only in the peace of conscience he enjoyeth, but also in the reward he shall be sure to receive both from God and man. See the Note chap. 12.18.

Vers. 18. Poverty and shame shall be to him that refuseth instruction, &c.] Shame is joined with poverty, because poor men do usually lie under shame and contempt, especially when men become poor by their own obstinacy; & withal to show the folly of such men, that being causelessly ashamed to be instructed, do by despising instruction bring true shame upon themselves: but he that regardeth reproof shall be honored ; that is, he shall be enriched, and so advanced to places of honor; or, he shall be honored, though he may be poor.

Vers. 19. The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. ] That is, they abhor it both in themselves and others. The words of this proverb are all considered apart by themselves easy enough: but what reference the two branches thereof have the one to the other, and so what the drift & aim of the Proverb is, it is hard to say; there being many several ways wherein it may be understood, & most of them may seem equally probable: As 1. that in the first clause the ground is laid down why it is said in the second clause, that it is abomination to fools to depart from evil ; when men's desires are satisfied, it doth much delight the soul; & therefore it is that fools abhor to depart from evil, because they take such delight in satisfying their carnal lusts & desires: Or 2. that in the first clause we are told what is delightful to wicked men, and in the second what is hateful & displeasing to them: though the things they desire be never such vain toys, & foolish sinful pleasures, yet they are exceedingly delighted to enjoy what they desire; but on the other side, it is as grievous & irksome to them to be taken off from their sinful vanities: Or 3. that the first clause must be understood concerning the desires of the wise and righteous, (which is implied by the opposition of the second clause, which is concerning wicked fools) to wit, that wise & holy men take great delight in the satisfying of their just & righteous desires, which are always to do good & avoid evil; whereas wicked men take delight only in sin, and so it is an abomination to them to depart from evil : Or 4. that the difference betwixt the righteous and the wicked is set forth in this, that though the righteous do many times wait long ere their desires be accomplished, yet when they are accomplished, they yield them much refreshing delight, (according to what was said before verse. 12. for which see the Note there;) but that fools, on the other side, are all for their present enjoyments, & therefore they cannot abide to depart from evil, in hope of any good or happiness they might enjoy hereafter: Or 5. that the first clause is meant of God's satisfying men's desires, to wit, that when men desire anything of God, & he doeth it for them, this is most sweet to men's souls; & that the second clause shows that wicked men must needs be strangers to this joy, because they abhor to depart from evil, and God will only fulfill the desires of them that fear him, Psal. 145.19.

Vers. 20. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed. ] That is, he will be tainted with their wicked ways, and so shall share with them in their punishments.

Vers. 23. Much food is in the tillage of the poor, &c.] To wit, because they are usually skillful in husbandry, & laborious, and are wont to till their ground themselves, and so having also but a little tillage it is the better done, and by that means through God's blessing it yields them the better crop; which accordingly they make use of for the food of themselves and their families. And thus the drift of this clause is to show that even the poorest sort of people, if they be diligent, may have enough to live on; see the Note above verse. 11. But there is that is destroyed for want of judgment ; that is, there are some that have fair estates, and yet perish in a manner, because they have not food to eat, (as is implied in the opposite clause:) to wit, either because they want judgment to till their ground, (the prophet calls it the husbandmans discretion, Isa. 28.26. His God doth instruct him to discretion ) and so they commit the tilling of their ground to lazy, negligent, unfaithful servants; or because they want judgment to husband and manage what they have in a right manner, and so many times all is lost by their folly and wickedness. See the Note Psal. 112.5.

Vers. 25. The righteous eateth to the satisfying of his soul, &c.] To wit, in that 1. through God's blessing upon his labors, he shall always have a sufficiency whereon to live; 2. he is still contented with what estate God is pleased to afford him; and 3. he will comfortably live upon that he hath, and not pinch his own belly: but the belly of the wicked shall want ; which may imply, 〈◊〉 that such men, because of their wickedness & unjust gains, shall not have so much as bread to eat; 2. that they are always insatiably greedy to get, & yet can scarce allow themselves necessary food; and 3. that when they do eat, through God's curse upon them, their food doth neither satisfy their appetites, nor nourish their bodies: Hos. 4.10. Hag. 1.6.

CHAP. XIV.

Vers. 1. A Wise woman buildeth her house, &c.] Though this might be understood literally of her provident care to repair her dwelling-house betimes, so soon as anywhere she espies any decays in it, (and so the like may be said on the contrary of the foolish woman in the opposite clause;) yet I rather conceive that both clauses must be taken figuratively: A wise woman buildeth her house ; that is, she upholds & enlargeth her family and estate, to wit, by her prudent education & government of her children and family, by her diligence & good huswifery, but especially by her piety, which procureth God's blessing both on her and hers; see the Notes Exod. 2.21. 2 Sam. 7.11. and Psal. 127.1: but the foolish plucketh it down with her hands ; as if he had said, with both hands earnestly, as it is Mich. 7.3. that is, she undoeth all, to wit, by her pride, idleness, and ill huswifery, by her riotousnesse, and by neglecting her family and household affairs, and in general by drawing the curse of God upon her and hers by her wickedness.

Vers. 3. In the mouth of the foolish is a rod of pride, &c.] To wit, 1. because foolish men out of the pride of their hearts are wont with their insolent, scornful and opprobrious language, to smite in a manner all they come near, laying about them like mad men, yea sometimes by their presumptuous speeches to strike at God himself, according to that Psal. 73.9. they set their mouth against the heavens, &c: for as the almighty word of Christ's command, whereby he executes judgments upon wicked men, is called the rod of his mouth, Isa. 11.4. because thereby the men of the earth are smitten to their utter ruin; so the slanderous and insolent language of foolish men is here called a rod in their mouths, (as elsewhere it is called the scourge of the tongue, Job 5.2.) because much pain & mischief redounds to men that are smitten thereby. And 2. because such foolish men are usually beaten, as it were, with this rod of their own mouths, in that they provoke God thereby to punish them, & in that those men that are smitten by them are many times thereby provoked to fall foul upon them, and so they do as it were put a rod or staff into other men's hands for the beating of themselves. Yea and observable it is, which one of our best Expositors hath noted in this place, to wit, that this phrase, In the mouth of the foolish is a rod of pride, may seem also to imply, 1. the sudden punishment of such men, in that the proud & presumptuous words they utter do presently become a rod for the punishing of themselves; and 2. the reproachfulnesse of their punishment, in that, notwithstanding the pride and loftiness of their spirits, they are threatened, not with a sword, but with a rod or a staff, even as amongst men the baser sort are usually threatened with being caned or cudgelled: whence it was that Goliath's spirit did so swell with disdain against David, 1 Sam. 17.43. Am I a dog, saith he, that thou comest to me with slaves? As for the following clause, but the lips of the wise shall preserve them, the meaning must needs be, either that such men are preserved from the hurt of slanderous and reproachful speeches, by their discreet answers & defences; or that by avoiding such proud presumptuous speeches, they are secured both from the wrath of God, and from provoking others to smite them; and on the contrary, by their humble and gentle and courteous language, do procure the favor of those amongst whom they live. But see the Note also chap. 12.6.

Vers. 5. A faithful witness will not lie, &c.] To wit, in his private speeches at other times: but a false witness will utter lies ; that is, he that hath falsified his faith in a cause of public judgment, will make no conscience of lying in his private discourse; see the Note chap. 12.17: and therefore he that would be accounted a faithful witness must always make conscience of lying, because otherwise he will not be believed when he speaks truth. Or, A faithful witness, having witnessed the truth, he will stand to it; whereas a false witness will easily be brought to unsay what he hath testified. But I rather conceive the plain meaning of the Proverb to be this; A faithful witness will not lie, that is, He that is indeed & out of conscience faithful in bearing witness, will not for fear or favor, for any threatenings or rewards, be drawn to lie, as by concealing any part of the truth he should utter, or dealing deceitfully any way in his testimony; but a false witness will utter lies, that is, a false man called to bear witness will make no conscience at all of lying.

Vers. 6. A scorner, &c.] See the Notes chap. 1.22. & Psal. 1.1: seeketh wisdom ; that is, that knowledge whereby men become wise unto salvation (for even the worst of men may pretend in their way to be careful for their souls; & some wicked men in a formal way attend upon the means of grace; especially in the time of any great calamity, or at the hour of death; then they would repent, and get an interest in Christ, & pray earnestly to God for it:) and findeth it not ; to wit, either because he seeks it in a way of his own carnal wisdom, & not, where only it is to be found, in the word of God & the ministry of the word; or because he seeks it not in a right manner, diligently, seriously & sincerely, not out of love to God or goodness, but merely for his own glory, or some other outward respects, and so the continuing wickedness of his heart hinders the gaining of true wisdom, & makes him like those 2 Tim. 3.7. that are ever learning, and never able to come to the knowledge of the truth ; or because having long despised the tenders of wisdom & grace, God regards not his desires & prayers in the time of his extremities: but knowledge is easy unto him that understandeth ; to wit, that understandeth his own defects and infirmities, & the way wherein wisdom is to be certainly found, and that hath already attained some true knowledge. But see the Note chap. 8.9.

Vers. 7. Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. ] That is, either 1. as soon as he begins to talk wickedly & profanely; that thou mayest not by staying with him receive hurt by him, or at least seem to approve his wickedness: or 2. when thou thereby perceivest his folly; & that because fools are always self-conceited and obstinate, so that no counsel or reproof of thine will do any good upon him; and for thyself, no good can be expected, but much hurt rather, from the society of such men.

Vers. 8. The wisdom of the prudent is to understand his way, &c.] Two particulars are implied in this: as namely that the wisdom of the prudent is, 1. to know himself; to endeavor to know, & thereby to come truly to know whether he be in the state of nature or grace, whether the course of life wherein he lives be such as will bring him to heaven or no, and so thereupon to order his whole conversation aright; & 2. to weigh well every particular action of his, not to undertake anything rashly, but to understand aright how he ought to behave himself, and what he ought to do, and to make sure that he doeth nothing but what becomes a wise man, & one that fears God. And thus hereby is implied also, that true wisdom doth not consist so much in contemplation & knowledge, as in the practice of what we know; not so much in prying into other men's ways, in reproving & teaching other men, as in looking carefully to our own ways; and especially (for this I conceive is the main drift of the Proverb) that it consists not in that wisdom & policy of worldly men, in being cunning to deceive others, but in taking care that they do not deceive and destroy their own souls: for this is hinted in the following clause, but the folly of fools is deceit ; that is, that which the world counts a high pitch of wisdom, but is indeed the folly of fools, is that they are so cunning & crafty to deceive those they have any dealing with, and understand all the mysteries & depths of Satan herein, not considering what the issue of these courses will be; or thus, the folly of fools is deceit, that is, the wickedness of wicked men, that never mind their ways, but give up themselves to live after their own hearts lusts, proceeds merely from their folly & ignorance, however wise they may think themselves, and tends to the deceiving of themselves, be guiling them both in the opinion of what they are, and in the expectation of what they hope for: see the Note chap. 11.18.

Vers. 9. Fools make a mock at sin, &c.] See the Note chap. 10.23: but amongst the righteous is favor. It is very hard to say how this second clause doth answer the first; and hence it is that so many different expositions are given of this Proverb by several Interpreters. 1. That wicked men make a sport of wronging and abusing their neighbors; but the righteous are so far from this, that they bear unfeigned good will one towards another, & are still ready to show any favor they are able to those with whom they converse. Or 2. that wicked men make a mock of sin, as if there were no danger in it, & so never seek to appease God's displeasure, & to procure his favor, & that by this means they usually draw God's wrath upon themselves; whereas the righteous are afraid of sin, & if they sin, are very careful to seek reconciliation with God, & so they enjoy the love & favor of God. Or 3. that wicked men make a pastime of sin, therein lies all their jollity & delight; whereas the righteous, on the other side, take as great complacency and delight in their assurance of God's favor, & in their loving fellowship and friendly society one with another. Or 4. that wicked men are wont to make a sport of other men's sins, & to report them abroad in a way of derision and flouting at them, & by this means provoke men to hate them, and to be angry with them; but the righteous, quite contrary, do compassionate their brethren when they sin, and are favorable and gentle towards them, seeking to hide and excuse them as far as lawfully they may; and by this means they themselves find favor also both with God and man. And indeed there is not any one of these expositions but hath much probability in it.

Vers. 10. The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. ] The meaning of this Proverb seems to be this in general; that the sorrows & joys that are within the heart of a man no man can know but himself only: and that not only because men may cunningly dissemble both their griefs and joys, but also because their griefs and joys are such that they are not able to express them; & if they do undertake to relate what they feel inwardly, yet it is not possible that others should conceive of it, as they inwardly feel it.

Vers. 11. The house of the wicked shall be overthrown; but the tabernacle of the upright shall flourish. ] That is, Though the estate & family & posterity of the righteous be but, in comparison of that of the wicked, as a little weak tottering tabernacle, in camparison of a stately strong-built house; yet shall this estate, a family and posterity of the righteous prosper and increase, when that of the wicked shall be utterly ruined. See the Note chap. 12.7.

Vers. 12. There is a way which seemeth right unto a man, &c.] Some understand this thus; that many men think, that to live in plenty, and to enjoy all variety of pleasures and delights, is the only happy & desirable life. But by right here I conceive is not meant that which is delightful & desirable, but that which is blameless & just. And though there be no evil way, wherein wicked men are not wont, upon some pretence or other, to flatter themselves, according to that chap. 12.15. The way of a fool is right in his own eyes ; yet because there are some gross ways of wickedness, which are so directly against the very light of nature, that the worst of men cannot but judge them to be evil, therefore I rather think that Solomon's aim here is, to show that there are some ways, which though they be contrary to the will of God, & therefore hateful in his sight, yet men are apt to think that they are just & right, and pleasing to God: and that either because they have some appearance of goodness in them; as it is in will-worships, and insurrections against a lawful magistrate abusing his power, & opposing the true religion, & many such like ways: or because the gain & pleasure they may find in those ways, & haply the great success which God may give them therein, doth many times bribe their judgments, and makes them call evil good, and darkness light. But the end thereof are the ways of death ; that is, in the conclusion, if they persevere therein to the end, they will be found to be ways that do certainly bring men to eternal death and destruction. And besides, in that it is said that the end of this way, which seemeth right to a man, is, not the way, but the ways of death, this also may be hinted to us, that one such evil way of error and sin doth usually lead men into many more, till at last it brings them to eternal destruction.

Vers. 13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness. ] Because excessive laughter doth naturally cause pain in the body, and maketh the heart to be afterwards the heavier, therefore some Expositors conceive that Solomon doth in these words allude hereto. But that which this Proverb seems to hold forth to us may be, 1. that as in outward prosperity there is usually somewhat of affliction that goeth along with it, and accordingly with all natural joys there is still some mixture of sorrow, even as there is still some le • s in the sweetest wines; so likewise great prosperity is usually followed with some great affliction, and so great joys do usually end in great sorrows: 2. that when men do counterfeit mirth, & labor to drive sorrow from their hearts, it will not be, there will be still some secret gripings of grief even in their laughter, & at last their sorrow will return upon them again, and so that mirth will end in heaviness: and 3. that it is thus especially with wicked men, whose mirth is usually mingled with terrors and tortures of conscience, and at last is followed with God's wrath and vengeance, and then their sorrow is pure sorrow without any allay of hope or comfort. And the drift of noting all this here is, to teach us rather to seek after those joys that are solid and permanent, and that will cheer up the heart even in outward distresses.

Vers. 14. The backslider in heart, &c.] That is, The man that turns away his heart from God & his ways, and groweth daily worse and worse; or rather▪ The man that falls away from those ways of holiness and righteousness wherein he walked for a time, not slipping back only through infirmity in some particular actions, but having his heart wholly estranged from God: shall be filled with his own ways ; that is, he that hath so soon his fill of goodness, shall at last have his fill of wickedness, to wit, in the punishments of it; see the Note chap. 1.31: and a good man shall be satisfied from himself ; that is, from his own comforts that he feels within himself, or from his own works, which God will abundantly reward, especially in heaven, where he shall be able to desire no more then he shall have.

Vers. 15. The simple, &c.] See the Note Chap. 1.4: believeth every word ; to wit, every false report and flattery, & every fair plea of deceivers, and so is easily deceived and drawn into evil: but the prudent man looketh well to his going ; that is, he will not take things upon trust, and so will not be drawn to do anything, but what upon due consideration he finds he may lawfully & safely do; see the Note above verse. 8. It is indeed said 1 Cor. 13.7. that charity believeth all things ; but the meaning of that is only, that charity teacheth men not to be causelessly suspicious, but to interpret all things to the best, unless there be apparent reason to the contrary; and there is a great deal of difference betwixt this goodness of charity, and the lightness of credulity.

Vers. 16. A wise man feareth, and departeth from evil, &c.] That is, when such a man seeth God's judgments executed upon men, or foreseeth any evil approaching, whether it be by the warning that is beforehand given him, or otherwise, he will be afraid, and so wisely decline the evil feared; or rather, he will be afraid of God's displeasure, and the punishment whereof he apprehends himself in danger, & so will forsake his sins, as the cause of those evils: but the fool rageth, and is confident ; that is, he rageth against those that reprove him, and tell him of the evil that is coming upon him; or, like a mad man, he breaks out into all manner of outrageous wickedness, & furiously proceeds from sin to sin, and so rusheth upo • the pikes of God's displeasure, being as the Apostle Jude speaks, verse. 13. as raging waves of the sea, foaming out their own shame, and yet is confident that all shall be well with him.

Vers. 17. He that is soon angry dealeth foolishly, &c.] That is, he usually speaketh and doeth many absurd things, many things that are hurtful to himself; and hereby he maketh himself a laughing-stock to men; yea such a man for his folly is rather to be pitied then hated: and a man of wicked devices is hated ; that is, he that concealeth his anger, carrying all fair outwardly, but inwardly plotting revenge several ways, is usually hated as a mischievous person. The still malicious man is far worse then the man that is hasty of spirit.

Vers. 18. The simple inherit folly, &c.] The grounds of this expression may be these: 1. that the folly of simple wicked men is bred and born with them, it descends to them as an inheritance, by natural generation from the loins of their parents: 2. that it is proper and natural to them in all things to behave themselves foolishly; there is nothing so foolish & ridiculous but they will embrace it, nor so absurd and wicked but they will do it; though they pretend to seek after knowledge, yet it will not be, though they be ever learning, yet they will never come to the knowledge of the truth, 2 Tim. 3.7: 3. that they rejoice in their folly, as men do in their inheritance, and will by no means part with it; they are as wise as their forefathers, and they are resolved to be no wiser: and 4. that folly in due time will certainly be the fruit & reward of their silliness and wickedness; all their great hopes will deceive them, & folly at last will be their recompense, to wit, when the punishments of God shall fall upon them, & in particular shame and reproach: which seems to be implied by the opposition of the following clause, but the prudent are crowned with knowledge ; that is, they by diligent searching after true wisdom attain sound knowledge, which is an honor and glory to them; a means many times of their advancement here in this world, but always a means of bringing them to a crown of glory hereafter.

Vers. 19. The evil bow before the good, and the wicked at the gates of the righteous. ] To wit, as suitors are wont to wait at the gates of great men, bowing themselves before them, when they come out unto them; which shows that this is meant here of God's exalting the righteous in regard of their outward condition, and the wicked's crouching before them in that respect: though it be true too, that many times wicked men are forced by their own consciences to reverence and respect the righteous, even merely for those eminent gifts and graces, that admirable wisdom and piety which they discern in them, and sometimes in an humble submissive manner to seek unto them for their counsel and prayers.

Vers. 21. He that despiseth his neighbor sinneth, &c.] That is, He that so slights and vilifies his poor neighbor, that he relieves him not in his wants, shall find by his punishments that he did therein greatly offend God; though the world may judge otherwise of it, yet by experience he shall find it so: & therefore he is a wretched unhappy man. For that this is implied is evident by the opposite clause, but he that hath mercy on the poor, happy is he ; to wit, because he doeth that which is pleasing to God.

Vers. 22. Do they not err that devise evil? &c.] That is, They do unquestionably err. And two ways this may be understood: 1. that they who sin not of infirmity, but do advisedly plot mischief against men, are quite out of the way of life eternal; yea, as some add, though they never bring it to pass, but only devise it: or 2. that they that devise evil against others do usually miss of that which they aim at, and bring evil upon themselves. But mercy and truth shall be to them that devise good : see the Note 2 Sam. 15.20.

Vers. 24. The crown of the wise is their riches, &c.] That is, say some Expositors, wisdom, which is the crown of the wise, is also their riches. But doubtless Solomon speaks here of outward riches, and saith that these are the crown of the wise, that is, they are an ornament & an honor to them: to wit, 1. because their wealth is many times obtained by their wisdom and piety: 2. because men will honor & admire them and their wisdom the more for their riches; whereas the wisdom of poor men is usually disregarded, in rich men it shall be sure to be highly extolled: 3. because the wise being rich have the greater advantage and opportunity to manifest their wisdom & piety: and 4. especially, because the wise having the command of their riches, do to their great glory use them well, for the advancement of God's glory, for their own spiritual and eternal benefit, and for the good of others. But the foolishness of fools is folly ; that is, be they poor or be they rich, they will show themselves fools, & their folly is all the ornament they have to honor them. As an ape will be an ape, though men put him into a golden coat; so a wicked Nabal will show himself a fool, though he have never so great riches, & so will live and die with contempt and dishonor: yea the richer such men are, the more wicked and foolish they will be, and the more they will discover their wickedness & folly; because they will trust in their riches, and abuse them exceedingly to the dishonor of God, and to the hurt both of themselves and others. This, I conceive, is the full meaning of this Proverb. Yet some make this only to be the meaning of the last clause, that the foolishness of fools, that is, of wicked men, is folly, that is, folly indeed; there is no folly like unto that folly.

Vers. 25. A true witness delivereth souls, &c.] That is, by testifying the truth he often delivereth many innocent men from those dangers wherein they were for their estates, or otherwise by some false accusation; or, he delivereth souls, that is, the lives of men, when through false accusations they were in danger of death: see the Note chap. 12.6. Yea in delivering any one man from such dangers, it may be truly said that he delivereth souls, because all that have their livelihood by him are thereby also delivered. To which some add also, that even by bearing witness against malefactors, a faithful witness may be truly said to deliver souls, because the cutting off such mischievous persons tends to the preservation of many. But a deceitful witness speaketh lies, and so destroyeth souls: see the Note above verse. 5. and chap. 12.17.

Vers. 26. In the fear of the Lord is strong confidence, &c.] That is, Whereas the fear of man doth usually work in men much faintness of heart & spirit, they that fear the Lord, on the contrary, are, and have just cause to be, very courageous and confident; see the Note chap. 10.9: and his children, that is, say some, the children of God, or rather, the children of the man that feareth God, shall have a place of refuge ; that is, shall be protected by God in times of danger.

Vers. 27. The fear of the Lord is a fountain of life, &c.] That is, it is a constant never-failing means to make men live holily and comfortably here, & to bring them to life eternal hereafter: see the Notes chap. 10.11. and 13.14.

Vers. 28. In the multitude of the people is the kings honor, &c.] And consequently his strength & safety also, as is implied in the following clause, but in the want of people is the destruction of the prince ; that is, it tends to his dishonor & contempt▪ and so also to his ruin. And the ground of both these is, because a numerous people doth not only yield great revenues to a Prince, &, when occasion is, mighty armies for his defense, but is also a very probable sign that such a Prince is wise & just & merciful in his government, and doth maintain peace and piety amongst them, seeing such a way of government doth of itself tend to the increase of the people; & besides God doth usually bless good kings with a great people: But then where there is want of people, the contrary may be said in every regard.

Vers. 29. He that is slow to wrath is of great understanding, &c.] To wit, because much wisdom is required for the subduing of men's corrupt passions, that are so hardly tamed: but he that is hasty of spirit exalteth folly ; that is, he discovereth himself to be a man of great folly; or he maketh his folly conspicuous that all men may see it, as things lift up are the more easily seen by many: but see the Note above verse. 17.

Vers. 30. A sound heart is the life of the flesh, &c.] This may be spoken in allusion to the heart in a man's body, & so the full meaning of the words may be this: that as when that principal part of man's body, the heart, is sound & incorrupt, it makes the whole body lively & healthful; so when the mind is sound, that is, free from all sinful passions, which are the moral sicknesses and distempers of the soul, & particularly from envy, (as the opposite clause implieth) even this also, through God's blessing, & the quiet and joy which it works in those that have it, Prov. 17.22. doth render the whole body vigorous & healthful, and so to appear outwardly, and consequently it lengthens men's lives; yea it hath this effect in those that are of the weakest & tenderest constitution: for this some think may be implied in the word flesh. But envy the rottenness of the bones ; as if he had said, A rotten heart full of envy doth, on the contrary, waste and consume the strongest bodies: see the Notes chap. 12.4. and Job. 5.2.

Vers. 31. He that oppresseth the poor, &c.] That is, that any way wrongs him, though it be but by neglecting to relieve him, out of a base esteem that he hath of him, not regarding though he perish in his wants, (for that this is implied the opposite clause showeth) reproacheth his maker ; to wit, 1. because it is a wrong to the Creator, when his creature is wronged, especially a man, that is made after God's own image, which the poor man is, as well as the rich: 2. because it is God that hath made him poor, and the oppressing of those that God hath put into a poor condition, is a base perverting of the wise providence of God, in making some rich & some poor, which God hath done for many holy ends and purposes; and it imports as much as if one should think, that God made them poor, that the rich might crush and oppress them: 3. because by oppressing the poor he doth as it were set himself at defiance against God, who hath promised to protect them; or at least carrieth himself as if he thought that God could not or would not maintain their cause against him. But he that honoreth him, hath mercy on the poor; that is, he that hath a desire to honor God, will show mercy to the poor; or, he that showeth mercy to the poor, doth thereby honor God▪ to wit, 1. in that he is careful to obey God's command herein; 2. in that he relieves those for whom God hath undertaken to provide, and so God is honored in the accomplishment of his promises; 3. in that he relieves them as God's creatures, and made after his image, and so God takes it as done to himself; and 4. in that this argues that he reverenceth the wise providence of God in mingling rich and poor together.

Vers. 32. The wicked is driven away in his wickedness, &c.] That is, for his wickedness, or in the very act of his wickedness; or, his wickedness is the very outward means of his ruin. And that Solomon means here the wicked man's being driven away in his death is evident by the opposite clause, wherein he mentions the death of the righteous; see the Note also Job. 18.18. Accordingly therefore the full drift of this expression may be to imply, 1. that the wicked are many times suddenly & unexpectedly and violently hurried away out of this world, where because they live in pleasure, they would by their good will live forever; and hereto also agree those expressions elsewhere, Luke 12.20. Thou fool, this night thy soul shall be required of thee, and Job 27.8. what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? 2. that when God begins to raise the storms of his displeasure against wicked men, they are no way able to free themselves, but are driven away, as dust or smoke or chaff is driven away by the wind, & so sent packing to their place; see the Note Psal. 1.4: if they seem to escape for a time, yet God doth so follow them on with his judgments, that he never leaves till he hath driven them into the pit of destruction: and 3. that wicked men are driven away by death, not only from their present enjoyments, but also from all their hopes either for this life or that which is to come. But the righteous hath hope in his death; to wit, because death itself is a great advantage to them, & the spirit of God cheers up their hearts in their greatest agonies with a hopeful expectation of their glory hereafter. I know some Expositors understand the first clause, either of wicked men's being driven away from sin to sin by the violence of their corrupt lusts & affections; or of their disappointments in general, that they are usually driven away from the accomplishment of their wicked designs, yea that nothing succeeds well with them. And so likewise some understand the second clause, either of the righteous man's hope in the most desperate dangers, even when he walks, through the valley of the shadow of death, as David expresseth it, Psal. 23.4. (for which see the Note Job 3.53) or else, that the righteous hath hope in his death, that is, the wicked man's, he hopes that God will in time cut him off, and that then it will be better with the righteous. But the first exposition is, I conceive, that which Solomon intended.

Vers. 33. Wisdom resteth in the heart of him that hath understanding, &c.] That is, He that is truly an understanding man will be sure to store up holy & heavenly wisdom in his heart, and when he hath gotten it, he will as carefully preserve it as a precious treasure; see the Note Psal. 119.11: there wisdom constantly resides as in her own house, and from thence they that desire it may fetch it; for thence she doth upon all just occasions manifest herself: which last is implied by the following opposite clause, but that which is in the midst of fools is made known; that is, nothing but folly dwells in such men's hearts, and that themselves do continually proclaim. Or (which is far the most probable) Wisdom resteth in the heart of him that hath understanding, that is, A wise man can and doth usually conceal his wisdom; he will not indiscreetly or vain-gloriously utter what he knows: but that which is in the midst of fools is made known; that is, such men will be babbling whatever they know, be it good or bad; in it is, & out it must, according to that Hebrew proverb, One farthing in an empty pitcher will make a great noise ; and so they will be sure to make known their folly: see the Notes chap. 10.14, and 12.23.

Vers. 34. Righteousness exalteth a nation, &c.] To wit, because when a people is for the generality religious & righteous, this is both in itself a glory & an honor to them, & also a means to bring them into a flourishing condition in every regard, and so thereby they become renowned: but sin is a reproach to any people; to wit, both in itself, and by means of the calamities and ruin it brings upon them.

Vers. 35. The kings favor is toward a wise servant, but his wrath is against him that causeth shame. ] To wit, that by his foolish carriage of himself in his place, makes his Prince ashamed, that he hath entrusted his business with such an one, according to that, Isa. 22.8. then the charriots of thy glory shall be the shame of thy lords house : see the Note also chap. 10.5.

CHAP. XV.

Vers. 1. A Soft answer turneth away wrath; but grievous words stir up anger. ] That is, they both kindle anger where there was none before, and make it flame higher and higher where it was before.

Vers. 2. The tongue of the wise useth knowledge aright, &c.] That is, aptly and seasonably, so as may be most for the good and profit of those with whom they converse: but the mouth of fools poureth out foolishness; see the Note chap. 12.23.

Vers. 4. A wholesome tongue, &c.] That is, A tongue that is in itself sound, and free from those moral sicknesses and distempers that are naturally found in the tongues of men, & that doth accordingly utter those things which may be for the good & health of others, (for which see the Note chap. 12.18:) is a tree of life; that is, a means of life both to the speaker & the hearers; see the Notes chap. 3.18. and 11.30. and 13.12: but perverseness therein is a breach in the spirit; that is, the frowardness and wickedness of the tongue doth rather wound then heal the spirits of men; it makes a breach in the peace, health, & strength of men's spirits, by disturbing them, by grieving and vexing and angering them; yea many times by corrupting them it is a means of destroying their souls: and so likewise this may be extended also to the disturbance that wicked men's tongues do make in their own spirits, both in regard of the anguish which thereby they bring upon their consciences, and the pollution and disposedness to farther sin which they work in their hearts.

Vers. 6. In the house of the righteous is much treasure, &c.] To wit, because God's blessing is upon them, both to increase • hat they have already gotten in an honest way, & to preserve it to them & theirs, so that they and their children after them enjoy it with much quiet & comfort; yea besides, when the righteous hath but a little, no more it may be then a little house to hide his head in, yet this is indeed better then the treasures of the wicked, see the Note Psal. 37.16: but in the revenues of the wicked is trouble; that is, by reason of many troubles, many miseries, crosses and calamities which God brings upon them, their revenues do usually waste away & come to nothing; or, if they leave anything behind them, their children or kindred do usually quarrel & contend about it. To which may be added also, that the wicked, whether they have much or little, are never free from inward perplexity & trouble; partly through the unsatiablenesse of their covetous desires, and their toiling & afflicting themselves to get riches; partly through their continual vexing fears & cares for the keeping of what they have, and the terrors of conscience they endure for what they have gotten unjustly, and the apprehension they have or God's displeasure against them for their wickedness in general; and partly through their fretting and vexing for every loss that befalls them, they scarce ever enjoy what they have with any quiet or comfort.

Vers. 7. The lips of the wise disperse knowledge, &c.] To wit, as the seeds-man scatters his seed: they do what they can to impart unto many that knowledge which they have stored up in their own hearts, studying within themselves how they may impart it with most advantage to others: which last is implied in the following opposite clause, but the heart of the foolish doth not so; that is, whatever they may pretend, their hearts being void of true knowledge, they neither can disperse knowledge with their lips, nor do they care or ever think to do it; it is only vanity and wickedness which their lips can disperse.

Vers. 8. The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight. ] Both sacrifices and prayers, & consequently all outward duties of God's worship & service, are to be understood in both clauses: But yet the prayers of the righteous are said to be God's delight, and the sacrifices of the wicked to be an abomination, to imply, that the services of the godly are accepted of God, though there be not therein that cost bestowed, that solemnity and pomp as is in wicked men's sacrifices, and which therefore are the only thing for which they hope to be accepted of God.

Vers. 9. The way of the wicked is an abomination to the Lord, &c.] To wit, because the ways that he followeth are ways of wickedness. And so this may be added as a reason of the foregoing Proverb; God therefore hateth the religious services of wicked men, because he abhors the wickedness of their conversation. Yet by the way of the wicked here may be meant all the wicked man's actions, whether natural, civil or moral, because the wicked man being under God's wrath, nothing that he doeth can please him. But he loveth him that followeth after righteousness; that is, that striveth with all his might, even against the stream of his corrupt nature, to do only that which is righteous, though he cannot attain to do it as he desires. And thus as in the foregoing Proverb he compared the wicked and the righteous together in regard of their religious services, so here he compares them together in regard of all other the actions of their lives; showing that the sincere desires and endeavors of the righteous, though full of weakness, are accepted of God, whereas all the actions of the wicked, even those that may seem most splendid and glorious, are an abomination to him.

Vers. 10. Correction is grievous to him that forsaketh the way, &c.] Some would have the meaning of these words to be this; that grievous correction is prepared of God for those, & shall certainly befall those, that forsake the way, that is, the right way, the way prescribed by the word of God. But according to our Translation (whether we read it as it is in our Bibles, Correction is grievous, &c. or, as it is in the margin of our Bibles, Instruction is grievous unto him that forsaketh the way ) the meaning of the words is clearly this; that instruction or correction is irksome and displeasing to him that chooseth the way of sin, rather then the right way of holiness, or, that having gone on a while in the right way, doth afterward forsake it, & turn aside into false wicked ways; & that because reproofs and correction are displeasing in themselves to man's corrupt nature, and because men of an evil life cannot endure those that go about to take them off from those ways that are so pleasing to flesh and blood, & do account the strict ways of holiness a very bondage to them. And he that hateth reproof shall die; that is, he shall be cut off here in a way of wrath, & shall die eternally hereafter. And the drift of Solomon's joining these two together seems to be, either 1. to imply the difference between those that are troubled at reproof & correction, and those that hate it; correction may be displeasing to men, and yet afterwards it may do them good, but they that hate reproof shall certainly perish: or 2. rather to imply the sad effect that follows discontent against instruction or correction; naturally men are displeased with those men that thus seek their good, but they that do thus are in the ready way to destruction, because he that hateth reproof shall surely die.

Vers. 11. Hell and destruction are before the Lord, &c.] See the Note Job. 26.6: how much more then the hearts of the children of men ? Now this must not be so taken, as if it were easier for God to know some things, then it is to know other things. Only Solomon here speaks of God after the manner of men, to whom it must needs seem harder to know the state of the dead and hell, then the hearts and thoughts of men; both because hell and destruction are farther off, & though the hearts of men are deep, yet not so deep as hell; and likewise because men may by outward discoveries guess shrewdly at the thoughts of men's hearts, whereas of hell and the state of the dead men know nothing at all but only by faith, so far as anything thereof is revealed in the Word.

Ver. 13. A merry heart maketh a cheerful countenance, &c.] That is, A cheerful heart, especially when it is so upon spiritual grounds, doth usually make the whole body healthful & vigorous, refresheth the spirits, & so consequently also it makes the countenance in particular fresh, lightsome & cheerful: but by sorrow of the heart, that is, by carnal & immoderate sorrow, the spirit is broken : that is, either 1. the mind of a man will be afflicted & dejected, the understanding and memory weakened, &c or else 2. the vital spirits will be dulled, which causeth frequent sighs and groans, and often brings men to such extremities that they can hardly draw their breath; and so consequently also the countenance is hereby made cloudy and sad. And thus God speaks here to us, to persuade us to take heed of such sorrow, as tender mothers are wont to speak to their children, telling them they will mar their faces with crying.

Vers. 14. The heart of him that hath understanding seeketh knowledge, &c.] That is, A man that hath understanding seeketh knowledge with all his heart, even as a hungry man seeketh meat: which is implied in the following clause, but the mouth of fools feedeth on foolishness ; that is, their hearts delight it and greedily devour all kind of foolishness & wickedness, as it were with open mouth; it is as meat and drink to them to satisfy their lusts, & to do anything that is sinful and wicked; for which see the Notes chap. 4.17. and Job 15.16. They love to speak foolishly & vainly; such language and speeches are continually in their mouths, as if they fed and lived upon them: & greedy they are to hear the talk of fools, it is as delightful to them as their food; and indeed it nourisheth their folly in them.

Vers. 15. All the days of the afflicted are evil, &c.] By the afflicted here most Expositors understand the man that is not contented with his estate; all whose days must needs be evil, that is, grievous, tedious & irksome to him, because he is continually fretting, & so can neither eat, nor sleep, nor follow the labors of his calling with any quiet, nor take any joy in anything, whatsoever: and so likewise in the following clause, but he that is of a merry heart hath a continual feast, by the man of a merry heart they understand the man that is contented with his condition, because contentation, be a man poor or rich, must needs yield continual delight & refreshing to him. But I see no reason why we should not take it more generally, thus, All the days of the afflicted are evil, that is, as long as men lie under any heavy affliction, whether poverty or sickness, &c. or inward anguish and trouble of mind, they scarce enjoy a comfortable hour, which makes their lives bitter to them: but he that is of a merry heart, to wit, especially if it proceed from a good conscience, and assurance of God's love in Christ, hath a continual feast ; that is, he hath that which will cheer him up in the midst of his afflictions and sorrows, and that will be as a feast to him, when he perhaps hath not so much as bread to eat.

Vers. 16. Better is a little with the fear of the Lord, &c.] Which is of itself the greatest of treasures, and causeth men to enjoy that which they have with much peace & comfort: then great treasure, and trouble therewith ; to wit, as it is usually with those that fear not the Lord, who have commonly the more trouble the greater their wealth is, either by reason of their fear of loosing what they have, or their continual toll & vexing cares about the preserving & ordering and increasing their estates, or by reason of their terrous of conscience for their wickedness, & particularly for the unjust ways whereby they have raised their estates, and the clamours & outcries of those that have been oppressed by them, or because of the strife and contention and suits at law, which do usually attend great estates.

Vers. 17. Better is a dinner of herbs where love is, then a stalled ox, and hatred therewith. ] This may be meant of the love or hatred, either of him that invites men to his table, or of those that sit at table together either at home or abroad, especially when men's hatred breaks forth in strife, brawling & fighting together. Yea it may be meant also of the love and hatred of God, to wit, that the coarsest fare with God's love, is better then the greatest dainties given by God in hatred.

Vers. 18. A wrathful man stirreth up strife, &c.] See the Note above verse. 1: but he that is slow to anger appeaseth strife ; to wit, not only by his readiness to reconcile others that are at variance, but also by his own backwardness to take exceptions causelessly, and by his patience, and wise and gentle answers and carriage, when he is really injured.

Vers. 19. The way of the slothful man, &c.] That is, The way wherein the slothful man is to go, is as an hedge of thorns, that is, as a way that is hedged up with a hedge of thorns; he apprehends it impossible that he should ever get through it: or, as a path overgrown like a hedge with thorns & briars; that is, he conceits it to be full of difficulties and dangers. Now this may be meant either 1. of any commendable work which such an one is to undertake, to wit, that he is still ready to fancy so many dangers & difficulties in it, that either he concludes that he shall never effect it, and so gives it over; or else through mere sloth it is so tedious & troublesome to him, that he goes on but creepingly, & makes no riddance of his work: or else 2. of the way of holiness & righteousness prescribed in God's word, to wit, that every slothful wicked man doth either apprehend this way not only hard, but impossible to be gone, and so altogether declines it; or else judgeth it a rough and dangerous & troublesome way, wherein a man must go as it were amongst thorns, and so it is always tedious and irksome to him to do any th •• g that God requires him. And so likewise for the following clause, but the way of the righteous, that is, the upright man, who is always conscionably diligent in every good work • e undertakes, it made plain, or, as it is in the Hebrew, is raised up as a causey ; that is, it is to him as a plain, easy, commodious way; he goes lustily and cheerfully on in any work he undertakes, there being nothing hard to a willing mind. And so for the way of piety & righteousness, he finds no rub therein, nothing that is so hard and uneasy, nothing that doth offend and beat him off from it; through faith in God's assistance and the encouragement of his hope of eternal glory, he sticks not at any difficulties or troubles therein, he proceeds therein vigorously, and with much content and delight.

Vers. 20. A wise son maketh a glad father, &c.] To wit, as by other things, so also particularly by his obedience & dutiful behavior towards him: but a foolish son despiseth his mother, and so is a cause of much sorrow to her. But see the Note chap. 10.1.

Vers. 21. Folly is joy to him that is destitute of wisdom; but a man of understanding walketh uprightly. ] That is, As fools rejoicing in evil do live wickedly, see the Note chap. 10.23; so wise men rejoicing in goodness do live uprightly.

Vers. 22. Without counsel purposes are disappointed, &c.] That is, When men in difficult and doubtful cases will trust to their own wisdom, and will not take counsel of others, how to bring their purposes to effect, they usually come to nothing; either because apprehending some danger, and being unable to satisfy themselves therein, they give over their purposes, or because not taking a right course, they fail of effecting what they intended: but in the multitude of counsellors, that is, of good counsellors, (for they only deserve the name of counsellors) they are established, that is, both the men are encouraged to hold on in their good purposes, and their purposes are executed with good success.

Vers. 23. A man hath joy by the answer of his mouth, &c.] This may be added with reference to that which was said in the foregoing Proverb concerning the benefit of asking counsel of others; and so the meaning of it seems to be this: that it is a great comfort to any man, when he hath been able to give any one good counsel, and to express himself in good terms; or rather, when he perceives that the answer that he hath given to those that have asked his counsel hath proved well, when it hath been for the glory of God, and the good of his brethren, and that thereupon it hath been to them very acceptable. And the drift of this may be to show, for the encouragement of those that are to ask advice, that giving counsel to men is a thing that most men do naturally delight in. Or else we may take this Proverb in a more general sense; to wit, that gracious speech doth always yield joy and comfort sooner or later to him that uttereth it. And accordingly we must understand the following clause, & a word spoken in due season how good is it ? that is, counsel and instruction, & comfort given in a time of need, all circumstances, both of person, place and time, being duly observed, is very profitable and delightful both to them to whom it is given, and to him that gives it.

Vers. 24. The way of life is above to the wise, &c.] That is, The way which he takes here in this world, that he may attain life eternal, is to be ever minding and seeking after those things that are above, the favor of God, and heavenly glory; and accordingly he hath his conversation in heaven, even whilst he lives here below, see Phil. 3.20. Col. 3.1. he minds not earthly things comparatively: yea even in his worldly businesses he goeth a higher way then others, because even those things he doth in faith and obedience to God, and so he is always passing on heavenward: and though his way, being thus above, is hard & difficult, as when men are climbing up hill, yet he holds on, and is still ascending higher & higher in it: the reason whereof is shewn in the following clause, that he may depart from hell beneath ; that is, that he may escape destruction, and avoid the pit of hell, to which a sensual course of life will certainly bring men, and whereto earthly-mindedness doth as in a way downhill carry men headlong continually. That which I conceive therefore is chiefly implied in this proverb is this, that though earthly-minded men think the intending of earthly things the only wisdom, because thereby men become great & glorious here; yet they that are truly wise do rather look after those things that are above, because thereby they know they shall escape hell, and attain life eternal hereafter.

Vers. 25. The Lord will destroy the house of the proud, &c.] As namely all proud oppressors of the poor, though they be never so mighty, and highly conceited of their own security; see the Notes also chap. 12.7. and 11: but he will establish the border of the widow ; that is, he will secure the estates of those that are poor and helpless▪ and withal humble, and not suffer any man in the least to encroach upon anything that is theirs.

Vers. 26. The thoughts of the wicked are an abomination to the Lord, &c.] And consequently also his wicked words that flow from thence: but the words of the pure are pleasant words ; that is, delightful & pleasing to God, as are likewise his thoughts from whence they proceed.

Vers. 27. He that is greedy of gain, &c.] And thereupon sticks not at taking bribes, mentioned in the following opposite clause, or any other sinful way of enriching himself; see the Note chap. 1.19; Or he that is covetously greedy after gain, though he gains nothing thereby, nor seeks it by any unjust ways: troubleth his own house ; that is, he shall not only die himself, (which is intimated in the following clause) to wit, by destruction from God, or by wasting his own life with vexing cares, pinching himself in things necessary, and immoderate grief when he looseth anything, if not by laying violent hands in such cases upon himself; but also troubleth his own estate, house and family: to wit, either 1. by his oppressing them with too much labor, and withholding things necessary from them, & by continual quarrelling with them about these things; or 2. by exposing himself & his to many miseries, whether by the punishments that men inflict on him, which tend to the ruin of his estate and family, and to the confusion of those of his household, or the judgments that God brings upon them▪ see the Notes chap. 11.17, 29. & Jobs 15.34. And thus whilst such a man aims at enriching himself greatly, or at least that he himself may have wherewith to live in the world, it proves quite contrary to what he intended. But he that hateth gifts shall live ; that is, he that is not greedy of gain, & therefore not only taketh no bribes, but abhors the taking of them, though he will not use any such unlawful means to get a livelihood for himself, but is content to rest upon God in an honest way, yet shall his family be in a peaceable and quiet condition, and he himself shall live long and comfortably here, and eternally hereafter.

Vers. 28. The heart of the righteous studieth to answer, &c.] That is, A righteous man will not speak anything rashly out of any corrupt passion, but weighs beforehand what he means to speak, and so doth usually speak nothing but what is good & profitable, and seasonable to be spoken: but the mouth of the wicked poureth out evil things ; that is, wicked and hurtful things, without ever thinking beforehand of what he means to speak; even as a man that speweth poureth out his vomit, or as the sea casts forth mire and dirt. See the Note above chap. 12.23.

Vers. 30. The light of the eyes rejoiceth the heart, and a good report maketh the bones fat. ] That is, As the light which men behold with their eyes, or those pleasant things which they behold by the light of their eyes, revive their spirits, and rejoice their hearts; so a good report, that is, the having a good report amongst men, or the hearing good news & glad tidings (which is most true of the glad tidings of the Gospel) maketh the bones fat, that is, it rejoiceth the heart, & so maketh the body of a man healthful and strong; see the Note chap. 14.30. Solomon doth here compare the two chief senses of seeing & hearing together: and his drift is to show, either that both of them do affect the mind with joy, and so the body with health; or else, that though both work powerfully upon men, yet the efficacy of what we hear is greater then of that we see: the joy which the light of the eyes worketh in the heart soon passeth away; but that which a good report worketh in men, because it is grounded upon things most profitable, doth so affect the inward parts, that it mightily refresheth and strengtheneth the very bodies of men.

Vers. 31. The ear that heareth the reproof of life, &c.] That is, The man that willingly hearkeneth to and obeyeth wholesome life-giving reproofs, that tend to the reforming of men's lives, & to bring men to life eternal hereafter, abideth among the wise : that is, either 1. he showeth himself hereby to be a wise man; or 2. he shall hereby attain wisdom, so that he shall in time come to be numbered amongst the wisest of men, & shall be honored and esteemed amongst them, & enjoy their society; or 3. he shall by degrees come to be of the number of those that for their eminent wisdom are advanced to places of honor in Church & common-wealth, it may be to be Teachers & instructors of others; or 4. he shall in God's kingdom of glory live forever amongst those concerning whom it is said Dan. 12.3. they that be wise shall shine as the brightness of the firmament ; or 5. he will choose to abide amongst them that he may be reproved; he will familiarly converse with them, and by his good will would dwell always amongst them. And this last indeed I like the best.

Vers. 32. He that refuseth instruction despiseth his own soul, &c.] As if he should have said, whilst he seems to despise his instructer, and to count it an honor not to be under a teacher, the truth is, he despiseth his own soul, and doth willfully, as it were, cast it away and destroy it: but he that heareth (or, obeyeth) reproof, getteth understanding. It is in the Hebrew, possesseth an heart, that is, he hath power over his own heart, and can over-rule his affections, in that he can submit himself to be guided by others, which is a great evidence of wisdom; or rather, he hath an heart, he is not a man that is excors, a heartless man, void of reason & judgment, but he is an understanding man.

Vers. 33. The fear of the Lord is the instruction of wisdom, &c.] That is, That which the instruction of wisdom doth chiefly teach, is the fear of the Lord; or, To be taught to fear God is that instruction or doctrine that doth indeed teach men true wisdom; see the Notes chap. 1.7. and Job 28.28: and before honor is humility ; that is, before that glory which is attained by wisdom goeth that humility which makes men submit to reproof or correction; or rather, before honor, whether that of earthly preferments, or that of heavenly glory, is humility, to wit, that which in men proceedeth from the sense of their corruptions and the apprehension of their own unworthiness. And then the joining of these two clauses thus together may seem to imply, that the fear of the Lord goeth before true wisdom, even as humility goeth before honor. See the Note Job 22.29.

CHAP. XVI.

Vers. 1. THe preparations of the heart in man, and the answer of the tongue is from the Lord. ] That is, both the one and the other are from God; according to that of the Apostle, Phil. 2.13. It is God which worketh in you, both to will & to do, of his good pleasure. Man can neither prepare his heart to speak, nor speak what he hath prepared, without God's assistance: and therefore observable it is, that Solomon saith not, that the preparations of the heart are from man, but in man, and from the Lord. Yea, if we should conceive that in the first clause the word ( are ) was to be understood, as some translate it, The preparations of the heart are in man, but the answer of the tongue is from the Lord, the meaning can be no more but this, that when men have meditated in their hearts both what they will speak, & how and in what order they will speak it, (and so there are in their minds whole armies, as it were, of thoughts, marshalled in order, as in battle-array; which the Hebrew word, that we translate preparations or disposings, doth clearly signify) yet shall they for all this be no farther able to express themselves, then as God shall enable them, & give them utterance; nor shall they always speak what they purposed, but what God shall cause them to speak; a multitude of thoughts they may have in their minds, but without God they shall not be able to utter a word.

Vers. 2. All the ways of a man are clean in his own eyes, &c.] See the Note chap. 14.12: but the Lord weigheth the spirits ; that is, he doth exactly know & observe the souls & hearts of men, what their intentions, the affections and dispositions of their minds are, whether their hearts be purged by faith or no, whether they be pure and sincere, or profane and hypocritical; and so he discovers how vainly they deceive themselves, and so condemns that which to them seems right.

Vers. 3. Commit thy works unto the Lord, &c.] To wit, by taking direction from his word, & aiming in all things at his glory; but see the Notes Psal. 37.5. and 55.22: and thy thoughts shall be established ; that is, thou shalt enjoy a sweet settlement & tranquility in thy thoughts and spirit; or, thy purposes & desires shall be accomplished, thy heart being confirmed with cheerfulness to proceed on, in those ways which shall be most effectual for the accomplishment of them.

Vers. 4. The Lord hath made all things for himself, &c.] That is, for his own glory: and there are some that under these words comprehend not only God's work of Creation, but also the works of his continual Providence, to wit, that he doeth all things for his own glory: yea even the wicked for the day of evil ; that is, say some Expositors, that he might use them as his instruments for the punishment of others; or rather, that he might glorify himself by the manifestation of his justice in their deserved destruction. The wicked, both angels & men, were not created wicked by God, but were made so by themselves; yet God foreseeing what they would be, made them, that his glory might be advanced by their ruin, whilst they continually do what they can to dishonor him, and to oppose his glory.

Vers. 5. Everyone that is proud in heart, &c.] Not everyone that hath pride in his heart, but everyone in whose heart pride rules & reigns; yea though he show it not outwardly as many do: is an abomination to the Lord ; to wit, though outwardly he lives in never so gallant a condition, and so God seems to give him all things according to his own hearts desire: though hand join in hand, he shall not be unpunished: see the Note chap. 11.21.

Vers. 6. By mercy and truth iniquity is purged, &c.] First, Most of our best Expositors understand this of God's mercy & truth; to wit, that by God's free grace in Christ, and by his faithful performance of the promises that he hath made to his people in him, namely, when they do what he hath required of them in those his promises, all the sins they have committed are perfectly expiated & pardoned▪ And indeed these words mercy & truth are frequently thus taken in the Scripture, as before chap. 14.22. & 2 Sam. 15.20. and in divers other places. Again 2. many others understand it of mercy and truth in the people of God, meaning by mercy and truth, true mercifulness, or mercifulness & all justice and truth in men's dealing; or mercy & the profession and belief of God's saving truth: and that hereby iniquity is said to be purged, not because these are the meritorious cause of purging men from their sins, but either 1. because these are tokens and evidences of those whose sins are pardoned; or 2. because these things do many times procure from God a remitting of temporal punishments, as Ahab's humiliation did for him, 1 Kings 21.19; & 3. because mercy and truth, that is, true faith, working by love & charity, are the means of giving us an interest in that blood of the Mediator, whereby our sins are purged. So that the drift of these words, they say, is to show, that in all the sacrifices, which were in those times offered for the purging away of sins, God did not so much regard the pomp of their sacrifices and outward ceremonial worship, whereon the most of men did wholly rely, as the spiritual graces of mercy and truth in those that offered them. Both these Expositions, I conceive, are safe, though the first seems to me the clearest. And then accordingly for the second clause, and by the fear of the Lord men depart from evil, that is, they avoid it, or abandon it for the time to come, the drift of that must be to show, either that when God of his mercy and truth doth acquit men from their sins, it is upon condition that they return not to those sins again, but that thenceforth they should fear God and serve him in holiness and righteousness all the days of their lives; or else that, as mercy and truth do clear us from sins already committed, so the fear of the Lord preserveth us from sin for the time to come.

Vers. 7. When a man's ways please the Lord, he maketh his very enemies to be at peace with him. ] To wit, by over ruling their hearts so, that though they hate him, yet they shall not seek to hurt him; or by inclining their hearts to love him, and to do him good; or else by bringing things on either side to that pass, that his enemies shall be in policy glad to seek to be at peace with him. So that if by endeavoring to do that which may please God, we provoke men to displeasure against us, it matters not, God can easily help this.

Vers. 8. Better is little with righteousness, &c.] To wit, when the man that enjoyeth it is righteous, and his little estate hath been gotten righteously: then great revenues without right ; see the Notes chap. 15.16. and Psal. 37.16.

Vers. 9. A man's heart deviseth his way, &c.] That is, whether he will go, or what he will do: but the Lord directeth his steps ; that is, he cannot take a step without God's assistance; he shall neither do nor effect anything, but according to the will and providence of God. But see the Note above verse. 1.

Vers. 10. A divine sentence is in the lips of the King, &c.] That is, a sentence agreeable to the word of God; or, as true & certain as if it came from God himself. It is indeed in the Original, Divination is in the lips of the King, that is, as it were divination; as if he should have said, There is in the lips of kings a sagacity like that of diviners; or, the sentence which they pronounce, and the words which they speak, are as sure and certain, as those of diviners are usually pretended & esteemed to be: And indeed, though in the Scripture by divination is usually meant that divination of south-saiers, which is condemned as an abomination, Deut. 18.10; yet sometimes the word is used in a good sense, as in Isa. 3.2. where that which we translate the prudent, is in the Original the diviner, and yet thereby is only meant men of such a piercing judgment and deep reach▪ that they are able shrewdly to guess at the future events and consequences of things, as if they had a spirit of divination: see also Mich. 3.6. Now accordingly Expositors do understand this Proverb four several ways: as 1. that because kings (and so all other supreme magistrates) are God's vice-gerents, their sentences are to be esteemed as the oracles of God: or 2. that kings are usually endued by God, in whose place they sit, with such singular wisdom and sagacity, that they are able to bolt out the truth of things difficult & abstruse, and so when they come to hear or decide controversies, or to give judgment in doubtful cases, they are wont quickly to discover any evil that is, or hath been practiced by the parties contending, or by their witnesses; and so they seldom or never mistake in pronouncing judgment, as it is in the last clause, his mouth transgresseth not in judgment ; implying, that therefore it is a weakness & folly in men, either to attempt to deceive the supreme magistrate, or any way to carp at his decrees: or 3. that thus it is with wise & pious kings, who only indeed deserve the name of kings, see 2 Sam. 14.20. and 1 Kings 3.27, 28; because they are conscientiously careful to search out the truth, & to speak the truth, making the word of God their rule in all things, and are not wont to pronounce sentence at any time without mature deliberation, grave advice, & begging direction from God, and because God doth in a special manner assist and direct their minds and tongues in searching out the most secret wickednesses, and in giving judgment, therefore their sentence is usually divine & just, and their mouth doth seldom err in judgment: or 4. that thus it should be with kings, that they should wisely consider of all things, & search into the most secret causes so, that they may still speak that which is right, and may not at any time err in judgment. And indeed these two last expositions are clearly the best, because there are two other Proverbs that follow verse. 12, & 13. that must necessarily be expounded after the same manner. I know the words may be also capable of some other expositions: as that kings will have their decrees stand, & be accounted just, whatever they be; or, that Princes & other great men's words are usually esteemed as oracles, and all their decrees are counted just, whereas with poor men it is no way so. But the former expositions are clearly the best.

Vers. 11. A just weight and balance are the Lord's; all the weights of the bag are his work. ] That is, they were devised by his special providence & direction, and are ordained & appointed by him; they have, as it were, his seal upon them, so that none may use any other; if they do, they must give an account of it to God, and he will punish them for it: see the Note also chap. 11.1.

Vers. 12. It is an abomination to kings to commit wickedness, &c.] To wit, either to commit it themselves, or that others should commit it; they abhor it in themselves, and dare not do it, neither will they endure it in others. And the meaning is only, that thus it should be with kings, or that thus it is with good kings: see the Note above verse. 10. For the throne is established by righteousness ; that is, by executing justice in punishing the wicked; or, more generally, by a constant care to obey God's laws, whether in prince or people.

Vers. 13. Righteous lips are the delight of kings. ] As namely, men that will not lie nor slander, judges that will give righteous judgment, and wise & faithful counsellors, that will not dissemble nor flatter, but will speak that which is just and true, though it be by way of showing them any evil they have done, or anything else that may be extremely harsh and distasteful to their corrupt nature. But see also the foregoing Notes verse. 10. and 12.

Vers. 14. The wrath of a king is as messengers of death, &c.] That is, It is as terrible, & as sure a forerunner and token of unavoidable death, presently to be expected, as if many messengers should be sent to a man, which shows the thing is certain, to give a man notice that he shall be put to death, or as if many should be sent to him to take away his life, against whom there can be no hope to defend himself. And the reason of this is, because kings have such absolute power, many several ways, to cut off any man with whom they are offended. Indeed if their servants do but see them angry with any man, they will be ready of their own accord to make him away. But a wise man will pacify it ; to wit, by his prayers to God, by the mediation of friends, or by his own wise & calm and gracious speeches. I know it may also be meant of a wise man's stepping in to pacify the kings wrath on the behalf of others. But however the main drift of this clause is, to set forth the excellency of wisdom, in that hereby men can pacify the wrath of kings, which no gifts nor tender of service can do, because they have no need of those things.

Vers. 15. In the light of the kings countenance is life, &c.] That is, his lightsome and cheerful countenance is, as the light of the sun is, a means of cheering and reviving the hearts of men, yea though they were before as dead men by reason of some bitter affliction & sorrow: and his favor is as a cloud of the later rain ; that is, a great refreshing, & that which usually brings men to a flourishing and prosperous condition. The Proverb may also be understood more particularly; to wit, that when a man was in danger of death by reason of a kings anger, if he be pleased to look cheerfully again upon him, that will again re-assure life to him, & his favor in pardoning him, when it is at last procured, will be as a cloud of the later rain : for which see the Notes Deut. 11.14. Job 29.23.

Vers. 16. How much better is it to get wisdom then gold? &c.] To wit, because wisdom is the riches of the soul, that can never be lost, that never brings those vexations with it that do always accompany outward riches, that is many ways advantageous to men in this life, and will surely bring them to life eternal hereafter: see the Notes also chap. 3.14. and 8.11.

Vers. 17. The high way of the upright is to depart from evil, &c.] That is, this is their ordinary course; their constant purpose, desire & endeavor is, to shun every evil way, though through mistake or violence of temptation they may sometimes step into the by-ways of sin. To which some add also, that to depart from evil is said to be the high way of the upright, because it is, as rode-ways are wont to be, an easy and a safe way: an easy way, because it is plainly made known in the word of God, and because his affection to it, & inuring himself to walk in it, makes it no way so hard to him as it is to others; and a safe way, because there is no • anger of any evil or mischief in it. Which is farther set forth in the following clause, he that keepeth his way, that is, that keepeth close to the way that God hath prescribed him, preserveth his soul ; to wit, because he shall be surely under God's protection here, and shall as certainly escape eternal destruction hereafter.

Vers. 18. Pride goeth before destruction, &c.] See the Note chap. 11.2.

Vers. 19. Better it is to be of an humble spirit with the lowly, then to divide the spoil with the proud. ] This seems to be inferred from the foregoing Proverb. And if by the lowly here we understand those that are in an afflicted and low condition, then the meaning of the Proverb is clearly this; that it is much better to be a poor man and humble, (which are joined together, because such a condition doth many times bring men to be of an humble spirit) then to be rich and proud, as usually rich men are: or, that it is better to be in the state of poor captives, and to be humble, then to be in the state of conquerors, and proud; which is said because nothing doth more puff up the spirits of men, then victories in the war usually do. But if by the lowly we understand men of a lowly & humble spirit, then the meaning must be, that it is better to be one of those that are of an humble & lowly spirit, to wit, though thereby a man be the more wronged, as the humble that will bear injuries usually are, then to be one of those proud ones that are usually oppressors of others, and so to have a share among them, when they divide the spoil.

Vers. 20. He that handleth a matter wisely, &c.] Or, He that understandeth a matter, that is, that will undertake nothing rashly, but by due pondering & advising beforehand of what he intends to do, maketh sure that he thoroughly understandeth what he is to do, and how it is to be done, and then doth accordingly manage his work in a prudent manner: shall find good ; that is, shall prosper in what he undertakes, & shall have much refreshing comfort in the prudent & successful carrying on his enterprises: and who so trusteth in the Lord, happy is he ; to wit, because the Lord will not fail those that trust in him, but will bless their endeavors, yea though they should some way fail in managing their affairs. Now the joining of these two thus discovers that the drift of this Proverb is, to show that both these must be joined together: we must not, under a pretence of trusting in God, neglect any due care of ordering our affairs as becomes wise men; neither must we trust in our care and wisdom for the managing of our undertaking; but for our success therein must rest wholly upon God, without whose blessings the endeavors of the wisest men are nothing worth.

Vers. 21. The wise in heart shall be called prudent, &c.) By the wise in heart may be meant the godly man, or the man that is truly wise, see the Note chap. 10.8. the man that hath some good measure of knowledge & understanding; and by this, that he shall be called prudent, may be meant, that he is, and is deservedly to be accounted, a wise and prudent man; (as Isa. 4.3. he that remaineth in Jerusalem shall be called holy, that is, shall be holy) or, that he shall show himself to be, and shall be acknowledged and commended to be an intelligent prudent man, yea though he never seeks to set forth himself as such in any way of ostentation. And so in the following clause, and the sweetness of the lips increase •• ▪ learning, by the sweetness of the lips may be meant, any manner of speaking in a way of instruction, whereby men's words are pleasing & delightful to the hearers, as when men speak fitly & meekly & affectionately & prudently, which will indeed allay the sharpness of reproofs; or else more particularly the gift of speaking eloquently and elegantly: and then of this it is said, that it increaseth learning ; which though it may be truly said of the teachers improoving his own knowledge by instructing others, yet here it is meant of the edifying & profiting of his hearers. Because men will usually flock after such a teacher, and because such a gift of utterance and elegancy in speaking doth work powerfully upon the hearts of the hearers, therefore it must needs increase learning very much. And so the drift of the Proverb may accordingly be, either 1. to set forth the excellency of wisdom; the first clause showing the good it doth to the wise man himself, to wit, that thereby he attains to the virtue and praise of prudence; and the second, what good it doth to others, by causing in them an increase of learning: or 2. to discover what an accession to wisdom eloquence is: a wise man shall be esteemed for his knowledge and learning, though he be not able elegantly to express himself; but it is the gift of eloquence that makes men instrumental for the increasing of knowledge and learning in others.

Vers. 22. Understanding is a well-spring of life to him that hath it, &c.] That is, it yieldeth life constantly & abundantly to those that have it; or rather, it is in those that have it a constant means of conveying life to those that are instructed by them; see the Notes chap. 10.11. & 13, 14: but the instruction of fools is folly ; that is, say some, it is a folly to instruct fools; or, fools will be instructed no way but by their own folly, that is, by the miseries which their folly brings upon them. But the meaning is rather this, that when fools undertake to advise anybody, they can utter nothing but that which is foolish and wicked; or, that when false teachers instruct men, their instruction is mere folly. And so that which may seem to be intended by the opposition of these two clauses is, either 1. that the understanding of the wise is in their instructing of others as a well-spring of life to them; but the folly of fools (to wit, wicked foolish men, or seducers and false teachers) is in their instructing of others as a well-spring of poisonous waters, tending to the death of those that are instructed by them: or 2. that wise men at all times, even in their ordinary discourse, will be speaking to the benefit of others; whereas fools on the other side, where they would show most gravity, when they undertake to advise and teach others, utter nothing but folly, and that which tends to the destruction of those that hear it.

Vers. 23. The heart of the wise teacheth his mouth, &c.] That is, A man by his wisdom knoweth when, & what, and how to speak: and hence it is that the better a man understands anything, the better able he will still be to speak of it; and that wise men are wont to speak the more discreetly & well in every regard, because they are not wont to speak rashly, but to meditate beforehand what they shall speak; see the Note chap. 15.28. Yea & needs must they speak wisely, whose hearts are endued with true wisdom & grace, because always out of the abundance of the heart the mouth speaketh, Matth. 12.34. And addeth learning to his lips ; that is, the wisdom that is in the wise man's heart enableth him to speak learnedly, and to teach others; or, by teaching others he himself learns to be more and more able to speak, both wisely and elegantly.

Vers. 24. Pleasant words, &c.] To wit, such as are the words of the holy servants of God, see the Note chap. 15.26, as namely, when they are full of wisdom, learning, eloquence, comfort, gentleness, compassion and love, (whether uttered by way of instruction or reproof, or any other way;) are as an honey-comb, see the Note Psal. 19.7. that is, sweet & wholesome, as is expressed in the following words, sweet to the soul, and health to the bones : which may be referred to the honey-comb, as being sweet to a man's taste, and healthful several ways, or to those pleasant words, which, as an honey-comb, are delightful to the minds of men, and a means of health to the body. See the Notes chap. 14.30. and 15.30.

Vers. 25. There is a way that seemeth right, &c.] See the Note chap. 14.12. The very same Proverb is again repeated here, because this self-delusion is so exceeding dangerous, and men are naturally so exceedingly inclined to it. Or it may be here again inserted with reference to the foregoing Proverb, that men might consider, that all words that may seem pleasant to carnal reason, are not those pleasant words which are there intended.

Vers. 26. He that laboreth, laboreth for himself, for his mouth craveth it of him. ] It is in the Hebrew, his mouth boweth unto him ▪ that is, it humbly beggeth it of him, to wit, because a man cannot live except he gets meat to eat. The drift therefore of this Proverb may be to show, both how willingly men should submit to any honest labor, and how unnatural a sin idleness is, even such that it is pity such persons should eat, 2 Thess. 3.10; and likewise that they should not wear out themselves with toiling for superfluities, because if a man by his moderate labor can but get things absolutely necessary, as food and raiment, it is sit that herewith he should be content.

Vers. 27. An ungodly man, &c.] It is in the Hebrew, A man of Belial ; see the Note Deut. 13.13. As before verse. 21, 22, &c. Solomon shown how much good is done by the lips of the righteous, so here, in the four next verses, he tells us how mischievous wicked men's tongues are. An ungodly man diggeth up evil ; that is, either 1. he wittingly & continually endeavors in a secret way to undermine men & to ensnare them, even as men dig pitfals for others to fall into, see the Note Job 6.27; or 2. that night & day he is still plotting to commit sin, or rather to do mischief unto others, being still searching in his mind how to effect it, even as men by digging search for minerals in the earth, & then afterwards with great pains he endeavoreth to accomplish it. And to these some add too, that he is said to dig up evil, because he rips up things long since done & forgotten, that he may bring some evil upon men. And in his lips there is a burning fire ; to wit, 1. because therewith he vents his fiery passions and distempered heats, by railing, threatening, lies & slanders, &c 2. because by the tongue, which hath in a manner the shape & color of a flame of fire, they kindle strife & divisions amongst men, & are as very fire-brands both in Church & commonwealth, whereby they are usually burnt up & brought into utter desolation; & 3. because by the slanders and other evils of the tongue men vex and torture others, even as men are pained and tortured with the scorching & burning of fire.

Vers. 28. A froward man, &c.] See the Notes chap. 3.32. and 6.12. It seems to be meant here of those that out of crossness & peevishness are still prone to misinterpret & pervert other men's ways & words: soweth strife ; that is, spreadeth contentions in every place where he cometh: and a whisperer separateth chief friends ; that is, say some, princes, men in high places, that are united in a strict bond of friendship one to another; or rather, friends that are most intimate, and do most entirely love one another.

Ver. 29. A violent man, &c.] That is, A man head-strong in wickedness, that cannot sleep except he do evil, and is regardless of all laws ordained to restrain men from evil; or, a man violently bent to do mischief: enticeth his neighbor, & leadeth him into the way that is not good ; that is, into courses sinful or hurtful. The meaning may be, that such men are wont with their flattering speeches either to draw others to join with them in their wickedness, see the Notes chap. 1.10, 11; or else to allure them into some snare or other, that they may bring upon them the mischief they have plotted against them.

Vers. 30. He shutteth his eyes to devise froward things, &c.] That is, He shutteth his eyes that he may the more intentively plot and contrive some mischief in his mind; but see also the Notes chap. 6.13, & 10.10: moving his lips he bringeth evil to pass ; that is, by his wicked speaking, or, as soon as he begins to speak, he presently effects the mischief he hath so contrived in his mind. Yet by moving his lips may also be meant such a kind of mumbling and muttering to himself, as is usual with men when they are plotting some mischief against men, or when their hearts are swoln with rage, & a full resolution to do them some evil; or, his whispering & speaking softly to his companions, lest he should be over-heard by somebody, and so prevented in what he hath designed to do. In a word, the meaning is, that wicked men by their cunning plots, and hypocrisy in the close carrying on their designs, do work much villainy.

Vers. 31. The hoary head is a crown of glory, if it be found in the way of righteousness. ] To such a one the gray hairs wherewith his head is compassed round about is a glorious ornament, even as a silver crown which God himself hath put upon his head; to wit, because such an one doth in a special manner bear in himself the image of God, who is the Ancient of days, Dan. 7.9. as likewise because old men by long experience do often attain the greater wisdom, and the very gray hairs of such men do render their countenance the more comely & grave, and do naturally procure the more authority and respect amongst men.

Vers. 32. He that is flow to anger is better then the mighty, &c.] That is, he is a man of greater excellency, and more to be commended for his strength and fortitude, then he that is of mighty bodily strength; to wit, because the strength of the soul is better then bodily strength; it enables men to bear reproaches and injuries, which are of all burdens the heaviest & hardest to be born, & to resist and overcome a man's own unruly passions and sinful lusts, together with those principalities & powers Eph. 6.12. which of all enemies are most hardly resisted and subdued. And by men's subduing these much benefit redounds to other; whereas the mighty man cannot obtain victories nor subdue cities, without much bloodshed and hurt to others. And to the same purpose is the following clause, and he that ruleth his spirit, that is, that overruleth his affections & passions, then he that taketh a city ; who may the while be a slave to his own lust. But see the Note also chap. 14.29.

CHAP. XVII.

Vers. 1. BEtter is a dry morsel & quietness therewith, then a house full of sacrifices with strife. ] We had a Proverb before much like this, chap. 15.17. for which see the Note there. But the meaning of this is briefly thus; that the smallest & coarsest pittance, with quiet, is more comfortable, safe and wholesome, then a house full of good cheer (for that is meant by a house full of sacrifices, see the Note chap. 7.14.) with strife and contention. Which may be said, because at feasts wine & good cheer do usually cause many quarrels; or else to imply, that it is better to be in a low then in a high condition, because these are usually exposed to more envy and hatred and strife then meaner men are. Others also understand this Proverb of the happiness of those that enjoy a little with quiet of conscience, above those that have plenty with a conscience that continually chideth them for what they have gotten unjustly, or for some other wickedness.

Vers. 2. A wise servant shall have rule over a son that causeth shame, &c.] See the Notes chap. 10.5. and 14.35: and shall have part of the inheritance among the brethren. Thus it is usually in both particulars mentioned. The first, when a servant for his wisdom is advanced to some place of honor & magistracy, and so the foolish son having wasted his estate, & being become poor, liveth under his command; or else, when the master of such a servant shall give him the rule over his whole family, or shall make him at his death one of his Executors, & a guardian over his foolish son, perhaps over all his children. And so the second also, either when such a servant, growing rich and great, buys the estate of his masters prodigal child; or rather, when a master shall give one of his daughters in marriage to such a servant, or shall adopt him for his son, and thereupon shall at his death allot him a share in his inheritance. But the drift of the Proverb is, to show, that wisdom doth often prefer men above those that otherwise, had it not been for their folly, might have been their betters.

Vers. 3. The fining pot is for silver, and the furnace for gold; but the Lord trieth the hearts. ] Either we must understand these words thus; that as the fining pot and the furnace do try silver and gold, so the Lord, whose eyes are as a flame of fire, Rev. 1.14. trieth the hearts of men: or thus; whereas the gold-smith can by his art try of what goodness his silver & gold are, & can purify them from the dross that was in them, none but the Lord only can try, that is, exactly know, or purify and purge by affliction or otherwise, the hearts of men. See the Notes Psal. 7.9. and 26.2. and 66.10. and Job 23.10.

Vers. 4. A wicked doer giveth heed to false lips, &c.] That is, to lies, slanders, flatteries, or generally to all manner of evil speeches whatsoever: and a liar giveth ear to a naughty tongue ; that is, a mischievous tongue, or a lying slanderous tongue. The drift of this Proverb therefore may be to show, 1. that not only to speak evil, but also willingly to hearken to evil speakers, & to be prone to believe lies, is the property of a wicked man; or 2. that wicked men are still ready to yield to the evil suggestions, enticements & commands of others; or 3. that because men are delighted with such talk as is suitable to their disposition, therefore liars and slanderers love to hear the lies and slanders of others, and generally all wicked men delight to hear those that talk wickedly.

Vers. 5. Whoso mocketh the poor reproacheth his maker. ] That is, he that derideth a man distressed with poverty, or any other sad affliction. It is a sin to deride anybody; but the poor man is mentioned, because men do usually take most liberty to scoff at such men; and yet the deriding of them is worst, because thereby men add affliction to the afflicted. But see the Note chap. 14.31.

Vers. 6. Children's children are the crown of old men, &c.] To wit, because this makes known that they are very aged, and because children are a glorious blessing of God, and do render their parents to be the more reverenced & respected, and to be of the more authority amongst men: and the glory of children are their fathers ; to wit, whether living or dead: for living with them, their wisdom and authority do supply many defects in their children; and whether living or dying they are an honor to them. But now both these clauses must be understood both of parents & children that are virtuous & pious; for otherwise they will both be but a crown of thorns to their nearest relations.

Vers. 7. Excellent speech becometh not a fool, &c.] Some by excellent speech understand copious fluency of speech, which, they say, becometh not a fool, because the more he speaks, the more he will discover his folly. Again, others by excellent speech understand a stately & eloquent way of speaking, which, they say, becometh not a fool, because when he speaketh so, he speaketh not like himself, no more then a prince doth (as it followeth in the next clause) when he tells lies. But the most and best of Expositors do by excellent speech understand any grave speech, discourse or counsel, concerning high and weighty & excellent things: as namely, concerning matters of great importance, tending to the welfare of common-wealths, which becometh not a fool, because the vanity and weakness of such a man's mind, & the great importance of such affairs, do not suit well together; it becomes grave & learned men to give their judgment in such things, whose worth and renown will add weight to their words; or else concerning the holy things of God, & Christ and his Church, as faith and repentance, &c. the reproving of vice, and commending of anything that is good, which becomes not an ignorant wicked sot, that understands not nor practiseth what he saith.

Vers. 8. A gift is as a precious stone in the eyes of him that hath it, &c.] That is, it is most acceptable to him to whom it is given; even as precious stones, which men are wont earnestly to desire & highly to esteem; or rather, it is so in the eyes of him that hath it to give: Rich men, that have gifts to give, look upon them as effectual alluring baits, like a precious stone that draweth the eyes of beholders to it; they think to do what they please with their gifts: whithersoever it turneth, it prospereth ; that is, it prevails for the most part with any man to whom it is given, it will make him that receives it to understand the mind of the giver, and to do whatever he desires of him.

Vers. 9. He that covereth a transgression, &c.] That is, any fault which a man hath committed, or any injury done, whether by word or deed, against himself or others; see the Note chap. 10.12: seeketh (or, procureth) love ; that is, he gaineth or preserveth the love of the man whose transgression he so covereth; and by so doing he takes also the best way to make peace, and to preserve friendship amongst others: but he that repeateth a matter ; that is, that reports abroad the faults men have committed, or upbraids them with former injuries, or being to make peace between party and party rips up old offenses: separateth very friends ; that is, he makes his best friends weary of him, y • a to become his enemies; or, he makes divisions betwixt the most intimate friends: see the Note chap. 16.28.

Vers. 11. An evil man seeketh only rebellion, &c.] That is, A carnal man in all that he doeth sins against God, so that his whole life is one continued course of rebellion against him; yea he delights in nothing so much as that: even when he doeth anything that is evil, it is not so much any outward temptation of pleasure or profit that draweth him thereto, as his own perverse inclination to rebel against God's commands, which therefore he many times doth, when there is no outward bait of any advantage to himself, that may tempt him to it. Or it may be understood with reference to men, to wit, that a wicked man minds nothing so much as that he may carry himself stubbornly & rebelliously against those that, either by words or stripes, seek to reclaim him from his evil ways. Therefore a cruel messenger shall be sent against him ; to wit, either from God or man; see the Note chap. 16.14. And by this cruel messenger may be meant an accusing torturing conscience, or death, or the devil, to whom God gives over wicked men, as the just executioner of his wrath. But I conceive it best to understand it generally of all punishments sent from God, and all executioners of vengeance employed by the civil magistrate.

Vers. 12, Let a bear robbed of her whelps meet a man, rather then a fool in his folly. ] That is, in the extremity of his wickedness & rage. And the reason is, because a bear may be resisted and shunned, but there will be no withstanding or avoiding the rage of such a fool; and because by such an one men may be not only bereaved of their lives, but also of their good name & their estate, which should be the livelihood of their children after them.

Vers. 14. The beginning of strife is as when one letteth out water, &c.] That is, strife is easily begun; as it is an easy matter to make some little passage through a bank to let out waters: but contention being once begun will soon grow more and more violent, so that it will be within a while almost impossible to make up the breach, but it will proceed haply to the utter ruin of families & kingdoms; even as waters so let out through a bank, are wont quickly to make such a breach greater and greater, and so to carry away all that stands in their way with unresistable violence, nor can the breach be made up again almost by any means. Therefore leave off contention before it be meddled with ; that is, do not anything that is likely to be an occasion of strife; or, though another man gives occasion of strife, yet forbear.

Vers. 16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? ] That is, say some Expositors, seeing he is not capable of being taught wisdom; or rather, seeing he hath no mind or desire to be wise or good? It is therefore all one in effect as if he had said, that he is unworthy of riches, that will not make use of them to get wisdom; or, that such a man's riches are to no purpose, because he knoweth not how to employ them for his own good, but rather is usually the worse for them.

Vers. 17. A friend, &c.] That is, A true friend, whose friendship is grounded upon unchangeable things, the virtue and piety of those whom he makes his friends; loveth at all times, to wit, in adversity as well as in prosperity: for that this is chiefly meant the following clause showeth, and a brother is born for adversity • that is, a brother or near kinsman is by the bond of nature engaged to help his brother in adversity. So that the meaning of the Proverb is clearly this; that they only show themselves true friends & brothers, that manifest themselves to be such in the hour of distress & trouble. Yet some conceive that the second clause concerning brothers is added to show, that therefore the man that showeth himself loving to his friend in adversity, doth herein carry himself as a brother, & ought so to be esteemed.

Vers. 18. A man void of understanding striketh hands, and becometh surety in the presence of his friend. ] That is, rashly, at the very first sight & presence of his friend, in a manner before he desires him to do it, without ever looking into the business, or considering the danger that is in it: or, in the presence of his friend, viz. the Creditor, to whom he obligeth himself for some third person. But see the Notes chap. 6.1, 2, 3.

Vers. 19. He loveth transgression that loveth strife, &c.] That is, that loveth to strive with other men, or that loveth to see or make strife between man & man. And of such a one it is said that he loveth transgression, either because his loving strife showeth him to be a wicked man, as being one that taketh pleasure in sin, & consequently one that will not stick at any other wickedness; or rather, because strife doth usually bring men into all manner of transgressions, according to that Jam. 3.16. where envying & strife is, there is confusion & every evil work. As for the following clause, & he that exalteth his gate seeketh destruction, some by the word gate understand the door of a man's mouth, as it is taken Mic. 7.5. keep the doors of thy mouth from her that lieth in thy bosom ; and so they take the meaning of this clause to be, that he that is wont to speak proudly & loftily, in any way of boasting, or despising others, partly by stirring up men thereby against him, & partly by provoking God to displeasure, seeketh his own ruin. But I rather think that the words are to be understood literally, of a man's exalting his gate, that is, his house, (a part being put for the whole) and that the meaning therefore is, 1. that as a man that builds his house higher then the foundation will bear, may justly expect the downfall thereof, so the man that, out of the pride of his heart, buildeth his house more sumptuously and stately then is fitting for his condition, is in the high-way to beggary; or that he that buildeth lofty houses to the prejudice and with the oppression of others, exposeth himself thereby to the hatred & envy of men, and to God's high displeasure, and so doth in a manner seek his own destruction: and 2. that accordingly he that any way exalts himself proudly above others, despising them, and seeking to bring them into subjection under him, doth hereby draw destruction upon himself; see the Note chap. 11.2. For this is that, I conceive, which Solomon chiefly intended in these words.

Vers. 20. He that hath a froward heart, &c.] That is, He that is of a peevish quarrelsome spirit, that will be still taking offense at everything that is spoken and done, & wishing and plotting the hurt of others, see the Note chap. 3.32. findeth no good ; that is, findeth no favor anywhere neither from God nor man. Or, by the man of a froward heart may be meant a man that is stubbornly wicked, see the Notes 2 Sam. 22.27. and Job 5.13; or else an hypocrite, that carrieth a fair show outwardly, when there is nothing but frowardness, wickedness & mischief in his heart; whence it is that the upright man is opposed to the froward in heart, chap. 11.20. They that are of a froward heart are abomination to the Lord, but such as are upright in their way are his delight : & then by this that is said of such an one, that he findeth no good, may be meant, that he shall never obtain any favor or blessing, either for his everlasting estate, or his condition in this world, though for the present he may seem to enjoy many earthly commodities; he that seeks to avoid any evil or obtain any good by deceit or hypocrisy, will be frustrate of his hopes: or else, that on the contrary, such a one shall surely fall into evil. And he that hath a perverse tongue falleth into mischief ; that is, he that abuseth his tongue in any way of wickedness, or more particularly, he that hath a false deceitful tongue, shall bring thereby mischief upon himself, perhaps the mischief he intended to others. The drift of this Proverb may be to show, that God will punish not only the wickedness of men's works, but also of their hearts and tongues; or, that if God abhor all wickedness in the heart, much more will he punish it when men express it with their tongues.

Vers. 21. He that begetteth a fool, doth it to his sorrow, &c.] As if he had said, Whereas naturally men are glad to have children, and do expect much joy from them, if a child proveth foolish & wicked, he is an occasion of much sorrow to his parents; not to the mother only, that is more prone to grieve, but even to the father also; see the Note chap. 10.1: and the father of a fool hath no joy ; to wit, in that his foolish child; or, he will not be able to take comfort in anything in the world. Yet some Expositors understand the first clause of the child's sorrow, He that begetteth a fool, doth it to his sorrow, that is, the sorrow of that his foolish son, to wit, because his folly & wickedness will bring much misery & sorrow upon him: and then the next clause they understand of the fathers sorrow, and the father of a fool hath no joy.

Ver. 22. A merry heart doth good like a medicine, &c.] That is, it doth as much good for the curing of the distempers of the soul, as a medicine doth for the curing of bodily diseases; or rather, it doth a man as much good for his bodily health, see the Note chap. 15.13. Yea, the words may be also translated thus, A merry heart doth good to a medicine ; that is, it helps the operation of physic for the recovery of health. But a broken spirit drieth the bones ; that is, a heart broken with grief wasteth all the strength of the body; see the Notes chap. 3.8. and 12.4.

Vers. 21. A wicked man taketh a gift out of the bosom, &c.] That is, secretly; for so Solomon himself explaineth this expression chap. 21.14. A gift in secret pacifieth anger, and a reward in the bosom strong wrath : and it may be meant both of the man that hath an ill cause, who taketh it, and giveth it closely, either to the judge, or to his adversaries advocate, or to any one that is to be a witness in the cause; and likewise of the judge, or any other that taketh it from him that gives it: to pervert the ways of judgment ; that is, any way to obstruct the course of law, or to pervert the proceedings of justice, and so to procure that anything be done that is unjust.

Vers. 24. Wisdom is before him that hath understanding, &c.] Some give such an exposition of the first clause as can hardly suit with our translation: Wisdom is before him that hath understanding ; that is, it is with him, it is conspicuous, & easily to be discerned in his countenance, to wit, in the sobriety, gravity and stayednesse of his countenance & outward behavior. And if this be owned, then the meaning of the next clause, but the eyes of a fool are in the ends of the earth, must needs be this, that the inconstancy, the unsettledness & lightness of a fools countenance, the rolling & roving of his eyes, prying into every corner, & wandering after every vanity, doth manifestly discover his weakness and folly. But now according to our Translation, the expositions that are commonly given of it are these. 1. Thus: Wisdom is before him that hath understanding, &c. that is, An understanding man will be still learning some point of wisdom or other, at all times, & in every place, where for the present he is; whereas the fool, despising what is before him, hath frequently a roving conceit of travelling to the ends of the earth, the remote parts of the world, for the seeking of wisdom. 2. Thus: Wisdom is before him that hath understanding ; that is, it is obvious & easy to him, he finds and gains it easily; or, it is easy to him to do well, & in all straits to choose the wisest way; see the Notes chap. 8▪ 9. & 14.6. & Deut. 30.11, &c: but the eyes of a fool are in the ends of the earth ; that is, wisdom is to him as a thing that is far off, and beyond his reach, which he is no way able to attain; or, he is like a man that hath lost his way, or that is besides himself, not knowing which way to turn himself, nor where to find that which he looks after. Or 3. thus, which to me seems the best: Wisdom is before him that hath understanding ; that is, it is continually in his eye, and he so minds wisdom, that he overlooks everything beside; he is still in his thoughts meditating of the beauty & perfection of it; the will and law of God is his constant rule & guide; he still considers what that requires of him, and endeavors to conform himself thereto in all things whatsoever: but the eyes of a fool are in the ends of the earth ; that is, as one that never discerned the glory and excellency of wisdom, he minds anything more then that; earthly things, the several pleasures & profits and vanities that are in the world, are the things that his eyes are still roving after. Yea some conceive that this phrase, of the fools eyes being in the ends of the earth implies such a greediness after earthly things, as if they could in a manner reach after the dominion of the whole world, or at least that anything that were for their profit they would fetch from the farthest parts of the earth.

Vers. 25. A foolish son is a grief to his father, &c.] See the Note chap. 10.1.

Vers. 26. Also to punish the just is not good, &c.] That is, it is exceeding evil: nor to strike princes for equity ; that is, either with hand or tongue to smite magistrates, for doing that in their places, which in justice & equity they were bound to do: which may be meant either of the sin of the supreme magistrate, when he shall fall foul upon any inferior judge or magistrate, for any act of justice which they have done; or else of the sin of private persons, when they shall offer any violence to any magistrate, for any just act of theirs, either towards themselves or others. Yea & some by princes here do understand well-disposed men, the faithful servants of God, who in regard of their union with Christ, & that free spirit whereby they are preserved from the bondage & power of Satan & sin, are sometimes in Scripture called princes ; see the Note Psal. 45.16. The greatest difficulty in this verse is, whereto this word also should refer, Also to punish the just is not good, &c. And this is indeed so hard to be resolved, that some Interpreters do therefore translate the word in the Original surely. But to keep to our Translation. Some conceive that this word also is here added with reference to what was said before verse. 23, concerning the wickedness of giving & taking bribes; and so would have these words to imply, that it is a great fault to punish the just, though there be no bribe taken; and that therefore the sin is double, when men are hired by bribes to pervert justice. But this is a very forced, exposition. Either therefore we must understand this Proverb without any reference to anything that went before; or else rather we may take this word also to be added in relation to the foregoing Proverb, and so that which is intended thereby to be this: that as it is a very evil thing in children, so to repay evil for good to their parents, as thereby to be a matter of grief & vexation to them; so also it is not good, on the other side, either for parents in their household government, or for the supreme magistrate in his place, who ought to be as a father to his people, to grieve or punish the just causelessly, and particularly the inferior magistrates, when they would deal justly with those that are under their charge.

Vers. 27. He that hath knowledge, spareth his words, &c.] That is, he will be silent, unless he sees it requisite that he should speak; and when it is so, he will not multiply words more then needs, but will be sparing in his speech; even when he is provoked by injuries, he will forbear all provoking language; see also the Notes chap. 10.14. and 12.23. and 15.28: and a man of understanding is of an excellent spirit ; to wit, in regard of that which was expressed in the foregoing clause, because it argues much wisdom, when men are not rash in speaking, but circumspect, and able to refrain speaking when they see cause. But this last clause may be rendered, and a man of understanding is of a cool spirit, that is, of a patient, and so of a quiet still spirit; for such a spirit is here compared to cold water, in opposition to an angry spirit, that, like hot water, is continually boiling up with passion, and breaking out into passionate speeches.

Vers. 28. Even a fool, when be holdeth his peace, is counted wise, &c.] To wit, both because by his silence his folly is concealed, which should he speak would soon be discovered; and likewise because to be sparing of speech is a point of great wisdom, and to be full of talk is the property of a fool; and thereupon a fool by his silence may gain to himself the repute of a wise man, especially if he be silent when any injury is offered him. See also the Note Job 13.5.

CHAP. XVIII.

Vers. 1. THrough desire a man having separated himself, &c.] That is, A man that out of an earnest desire after wisdom or any good literature, hath withdrawn and sequestered himself from his former habitation, at least from the company he otherwise would converse with, and from all worldly business, or whatever else may be any let or hindrance to him in his study, seeketh and intermeddleth with all wisdom ; that is, he will earnestly labor to obtain that which he so earnestly desires, & will be accordingly busying himself about all kind of wisdom, and all the means whereby it may be obtained, there is no wisdom which he will not seek to attain: if he hears of any that are eminent for any kind of wisdom, he will endeavor to gain what he can from them; and, as long as there is anything to be learned, he will never give over. But now if we read this Proverb, as it is rendered in the margin of our Bibles, He that separateth himself seeketh according to his desire, and intermeddleth in every business, there are divers other expositions that may be given of it. As 1. thus: He that separateth himself, to wit, from his friend, as desiring to break off friendship with him; seeketh according to his desire, that is, he seeketh some occasion or other to effect what he desireth: and intermeddleth in every business ; that is, he will be catching at every word that is spoken, at everything that is done, though it be in businesses that no way concern himself, that he may find some pretence to make a breach, or to justify the breach he hath made, between him and his friend. Or 2. thus: He that separateth himself, to wit, in the avoiding of all lets & impediments that may cross his desire; seeketh according to his desire, that is, seeketh after that which he desireth: and intermeddleth in every business ; that is, he will leave no stone unrolled, no course unattempted, whereby he may hope to effect his desire. Or 3. thus: He that separateth himself, that is, He that out of self-conceit, & peevish stubbornness, withdraws himself from the company and conversation of others, as loving to go in a way by himself, though it be cross to all the world, relying with confidence upon his own judgment, and despising the judgment of others; seeketh according to his desire, that is, he pursueth his own desires, and whatever it is wherein he pleaseth himself: and intermeddleth in every business ; that is, he will be meddling where he lists, whatever the business be, though it no way concerns him. Or 4. thus: He that separateth himself, seeketh according to his desire ; that is, He that upon causeless pretences doth separate himself from the communion of the Church, and the assemblies where God is worshipped, doth quickly shake off all fear of God and man, and with an unbridled desire seeks to satisfy his own lusts, in doing whatever seems good in his own eyes.

Vers. 2. A fool hath no delight in understanding, but that his heart may discover itself. ] That is, say some Expositors, he delights in knowledge for no other reason, but that he may in a vain-glorious manner vaunt himself of it. But I rather take it thus: either 1. that A fool hath no delight in knowledge or piety, or anything that is good, (though he may do that which simply in itself is good, yet he never doeth it with any delight) but that all his delight is in wicked speeches and actions, whereby he discovers the wickedness that is in his heart; or 2. that he delights not to hear the wisdom and understanding of others, as namely their wise instructions & counsels, but that all his desire is, that he may be heard himself, that he may vent what he hath conceived in his heart, or anything that comes into his mind, though it be never so foolish, or that he may follow his own humor against all that can be said to the contrary, whereby the wickedness of his heart is notably discovered.

Vers. 3. When the wicked cometh, then cometh contempt, &c.] See the Note chap. 11.2. where the same thing is said of the proud man in particular. Yet some extend this farther, as namely, that the wicked are wont to contemn both God and man, all laws & admonitions, all dangers and punishments, so that nothing can restrain them from their wicked ways: and with ignominy, reproach ; to wit, because where the wicked man cometh, he is not only wont to contemn men, but also to cast upon them all the ignominy and disgrace he can, and therewith also to load them with reproaches. Yet the meaning of this last clause may be, as well as the former, that both contempt and ignominy and reproach do, by the just judgment of God, follow the wicked man where ever he goeth.

Vers. 4. The words of a man's mouth are as deep waters, &c.] That is, The words of a wise man's mouth are as deep waters: to wit, 1. because they are full of profound wisdom, which every shallow capacity cannot comprehend; at least there is more wisdom in his words, then one would at first think there is; the force & weight of his words is not easily discerned: and 2. because such a man utters such words both continually & plenteously, nor can ever be drawn dry; see the Note chap. 10.11. And indeed that this is meant peculiarly of the words of a wise man, is evident by the following clause, and the well-spring of wisdom is as a flowing brook : wherein either the same thing is again expressed in other terms, to wit, that the wise man's mouth, which is here termed the well-spring of wisdom, is as an ever-flowing brook; or else, a reason is given of the former clause, to wit, that because the wisdom of the wise is as a fountain or spring within him, therefore wise speech doth stream forth from him as a flowing brook.

Vers. 5. It is not good to accept the person of the wicked, to overthrow the righteous in judgment. ] As if he should have said, Though it may seem a point of wisdom and policy, for gain & favor to do so; yet it will be found to be in truth a thing both sinful & perilous: see the Note chap. 17.26. And by the wicked & the righteous here may be meant, only such whose cause is wicked or righteous. Yet it may be understood generally of men that are wicked or righteous, because usually such as the man is such is the cause which he maintains.

Vers. 6. A fools lips enter into contention, &c.] That is, Witlesse men, void of natural wisdom, or wicked graceless fools, by the rashness & folly, or by the wickedness of their speeches, by their slanders & scoffs, and other injurious insolent speeches, do not only stir up contention, brabling, & wrangling between themselves and others, but also fighting, as is implied in the following clause, and his mouth calleth for strokes ; that is, it provokes men to strike him, or sets others together by the ears. But yet that expression in the first clause, of entering into contention, may be meant of such as will be meddling with the quarrels of others; and then by their folly, though haply interposing themselves under a pretence of making peace, do increase the quarrel, and it may be become parties in it, and get some mischief amongst them.

Vers. 7. A fools mouth is his destruction, and his lips are the snare of his soul. ] To wit, in that they speak those things that bring their very lives in danger, yea their souls too without repentance. But see the Notes chap. 10.14. and 12.13. and 13.3.

Vers. 8. The words of a tale-bearer are as wounds, &c.] Reading this clause, as it is in the margin of our Bibles, The words of a tale-bearer are like as when men are wounded, the meaning seems to be this: that tale-bearers are wont to whisper softly when they tell tales of their brethren; and withal, that they use to speak as if they were wounded at the very heart for that which they report, & were full loath to speak what they do speak, but that they see there is a necessity that it must be spoken of. And then also the following words, and they go down into the innermost parts of the belly, must accordingly be understood thus: that by his speaking so hypocritically, as one that is grieved, the tale-bearer is the sooner believed, his words go glib down into the heart of him that heareth them, being entertained without any questioning the truth of them, and so they wound the more deeply him that is slandered. But now according to our translation the meaning of the words is clear: The words of a tale-bearer are as wounds ; namely, in that they wound (see the Note chap. 12.18.) both 1. him to whom he speaks, in that he is brought to think ill of his brother, & haply to hate and prosecute him, that hath deserved no ill at his hands; and 2. him especially of whom he speaks, in regard of the infamy & trouble they bring upon him, and that they alienate the hearts of his dearest friends from him; & hence also that is added, & they go down into the innermost parts of the belly ; whereby is meant, that they wound the very heart of him that is slandered, yea that the wounds wherewith he is wounded in his credit, or otherwise, are incurable wounds, as when a man is wounded in his very entrails.

Vers. 9. He also that is slothful in his work is brother to him that is a great waster. ] That is, The prodigal & the slothful man are cousin germans, they are like to one another, and the one shall come to poverty as certainly as the other, because as the one squanders all away through excess & riot, so the other gets nothing through sloth and idleness. But why is that word also added? He also that is slothful, &c. With reference to what was said in the foregoing verse concerning the tale-bearer, & that to intimate, that as the talebearer is to be misliked, so also is the slothful person: or, only to set forth the better the intended comparison between the prodigal and the sluggard, that as the one, so also the other must needs come to want and misery.

Vers. 10. The name of the Lord is a strong tower, &c.] See the Notes Psal. 20.1, 7: the righteous runneth into it, and is safe. In the Hebrew it is, and is set aloft; that is, he is above the reach of any danger, according to that Psal. 91.7. but it shall not come nigh thee.

Vers. 11. The rich man's strength is his strong city, &c.] See the Note chap. 10.15. Some observe that the Name of the Lord in the foregoing verse is compared only to a strong tower, but the riches of the worldling here to a strong city ; and conceive it is, because there are more that trust in their riches, then that trust in the Name of the Lord; or because worldlings conceit that their riches are a far stronger defense to them, then the Name of the Lord is to the righteous.

Vers. 12. Before destruction the heart of man is haughty, &c.] See the Note chap. 1 • .2: and before honor is humility ; see the Note chap. 15.33.

Vers. 13. He that answereth a matter before he heareth it, &c.] That is, before a man hath fully spoken what he hath to say, (which many will do, that they may seem to be of a nimble and quick apprehension) or, before he well understands what it is that a man saith to him: it is folly and shame to him ; that is, everyone will count it an act of great folly in him to do so, and thus it will be a great disgrace to him; or by his unfit & ridiculous answers he discovers his folly; and so whilst he would be thought to be very wise, he proclaims his own folly, & whilst he seeks to be praised, he gets nothing but shame and dishonor. But yet the Proverb may be meant also of those that will give sentence in any controversy before they have fully heard both parties; & likewise of those that, being transported with passion, will not hear a man's just defense. And observable it is, that this which we translate, He that answereth a matter, &c. is in the Original, He that returneth a word, &c. whereby may be implied, that to interpose so much as a word before a man understands a business, is an act of folly, and much more to frame a long and serious discourse about it.

Vers. 14. The spirit of a man, &c.] That is, say some, A manly courageous spirit; or rather, The spirit of a man, to wit, that is sound & cheerful, (for this is set against a wounded spirit in the following clause) through the assurance of God's favor, and the testimony of a good conscience, will sustain his infirmity ; that is, will enable him to bear with patience and cheerfulness any sickness or distress wherewith the outward man is afflicted: but a wounded spirit who can bear? that is, no man can bear that, without the special grace & supporting comforts of God. Be a man of never so great strength of body, & in never so comfortable a condition for outward things, that will not ease the distress of the spirit, as the cheerfulness of the spirit will refresh a man in his bodily Infirmities.

Vers. 15. The heart of the prudent getteth knowledge, &c.] To wit, by meditation, & by its earnest desire after knowledge: & the ear of the wise seeketh knowledge ; to wit, by attending upon instruction. See the Note chap. 1.5.

Vers. 16. A man's gift maketh room for him, &c.] To wit, in that it is usually the means to free men out of prison, or any other great straits they are in; and especially in that it procures free access into the presence of great men, & a gracious audience before them, yea many times acquaintance and favor with them, and places of preferment about them: all which may be comprehended in the following words, and bringeth him before great men.

Vers. 17. He that is first in his own cause, seemeth just, &c.] That is, He that first pleadeth his cause before a magistrate or others, seemeth a while, both to the judge, and others that hear him, to have a very righteous cause; not only because men are inclinable to think that no man would begin to complain except he had a just cause, but also because by the fair gloss which such a man will set upon his cause, men are usually so prepossessed, that they are over-ready to prejudge a cause before they have heard the other party: but his neighbor cometh ; that is, he that hath the controversy with him cometh in the second place to reply upon him; and searcheth him ; that is, he examines what he hath said, and inquires farther into the cause, haply by questioning him in divers particulars, and so discovers his falsehood, and the injustice of his cause. Which is just that which we say in our English Proverb, that One man's tale or cause is good till another be heard.

Vers. 18. The lot causeth contentions to cease, and parteth between the mighty. ] That is, it quietly makes a division of anything about which there is strife, and that not only amongst the meaner sort of people, but also amongst princes and great men; who are particularly mentioned, (to show the benefit of this way of deciding controversies) because such men, by reason of their power & stoutness, are most hardly brought to yield to that which is just in an ordinary way, & when they are at variance, are hardliest pacified, & most able to do much mischief, & to hold out long in their suits and quarrels; and because their contentions do usually spread from them to many others that have dependence upon them.

Vers. 19. A brother offended is harder to be won then a strong city, &c.] Which, because of its strength, cannot be taken by force, and because of the inhabitants confidence in its strength, is scarce ever like to be yielded up: and their contentions are like the bars of a castle ; that is, they are strong & vehement; they are no more like to be decided & broken off, then such bars are to be broken or cut asunder.

Vers. 20. A man's belly shall be satisfied with the fruit of his mouth, &c.] The fruit here meant is the good or evil that redounds to men by their speaking, according as they use their tongues either well or ill. And because he calls this the fruit of the mouth, therefore the plentiful reward that shall be given him is accordingly set forth in that figurative expression, that his belly shall be therewith satisfied.

Vers. 21. Death & life are in the power of the tongue, &c.] That is, By the ill or well using of their tongues, men may be the means of death or life, both temporal & eternal, to themselves or others: and they that love it, to wit, their tongue, say some Expositors, and thereupon do carefully keep it and watch over it, as men are wont to do over some precious fruit-tree, shall eat the fruit thereof; or rather, and they that love it, shall eat the fruit thereof, that is, according as men delight to speak either evil or good, so they shall eat the fruit of death or life. And indeed the smooth speeches of hypocrites tend not to life, because they delight not in them; nor shall they be destroyed that may speak evil, but delight not in it.

Vers. 22. Whoso findeth a wife findeth a good thing, &c.] This may be said, either 1. because it is in itself a good thing to have a wife, according to that Gen. 2.18. It is not good for man to be alone; or else 2. rather, because by a wise Solomon meaneth a good wife, (as Eccles. 7.1. in the Original a name is put for a good name, and Isa. 1.18. wool is put for white wool ) such an one as God created a wife to be, a help to her husband; for such an one is only a wife indeed; and therefore whoso findeth a wife, that is, whosoever upon diligent enquiry findeth what he sought after, (and which is indeed hardly to be found) to wit, a good wife, findeth a good thing, that is, a very great blessing: and obtaineth favor of the Lord ; to wit, in that the Lord bestoweth one of his own daughters in marriage upon him.

Vers. 23. The poor useth entreaties, but the rich answereth roughly. ] To wit, to the poor man's entreaties: or, it may be meant in general, that his language is usually boisterous and rugged.

CHAP. XIX.

Vers. 1. BEtter is the poor that walketh in his integrity, &c.] That is, that endeavoreth to carry himself uprightly both in word and deed, and thereby manifests himself to be a wise man: then he that is perverse in his lips ; that is, then the rich man, that makes no conscience of speaking wickedly, (see the Note chap. 17.20.) nor consequently of doing wickedly, and that haply enricheth himself by his wicked tongue: and is a fool ; that is, and so showeth himself to be a simple graceless wretch. Solomon himself doth thus explain this, chap. 28.6. Better is the poor that walketh in his uprightness, then he that is perverse in his ways, though he be rich.

Vers. 2. Also, that the soul be without knowledge, it is not good, &c.] See the Note chap. 17.26: and he that hasteth with his feet, sinneth ; that is, he that runneth rashly, upon the prosecuting of any business. Now this is added as an effect of the want of knowledge, whereof he had spoken in the foregoing clause, to wit, that a man that is heady & rash in doing anything for want of knowledge, and a wise and prudent considering of things beforehand, must needs be subject to sin, even as a man when he runneth is subject to stumble. As for that word also in the beginning of this Proverb, some refer it to the foregoing verse, where having said that he that is perverse in his lips is a fool, he thereupon addeth here, that indeed to be a fool, to be without knowledge, it is not good. But others conceive that it is added only to imply, how alike mischievous ignorance and rashness are; as if he had said, As rashness maketh men miscarry in their businesses, so also doth want of knowledge.

Vers. 3. The foolishness of man perverteth his ways, &c.] That is, his ignorance or wickedness causeth him to sin; or, it makes all his enterprises and affairs successelesse, and brings many miseries and judgments upon him: and his heart fretteth against the Lord ; that is, though with his tongue he doth not openly blaspheme, yet secretly in his heart he murmureth against God, as if God, and not his own folly, was to be blamed, both for his sin and misery.

Vers. 7. All the brethren of the poor do hate him; how much more do his friends, go far from him? &c.] That is, his companions that formerly made a show of friendship to him: he pursueth them with words ; that is, with many entreaties, & challenges of former promises, &c: yet they are wanting to him ; that is, they fail him, and will show no friendship to him.

Vers. 8. He that keepeth understanding, &c.] That is, that not only heareth the instructions of God's word, but also pondereth them in his mind, and retaineth them in his memory, and practiseth them with diligence and perseverance: shall find good ; to wit, both in this life, and that which is to come.

Vers. 9. A false witness shall not be unpunished; & he that speaketh lies shall perish. ] The reason why this Proverb, which is the very same with that before verse. 5. almost word for word, is so presently repeated again, may be with reference to the foregoing Proverbs: for having spoken verse. 7. how men in their poverty are forsaken of their friends, because it is usual with men to profess much love, and to make great promises to men in their prosperous estate, which if they fall afterwards into poverty they never make good, therefore this may be again here repeated concerning God's usual severity in punishing such perfidious liars; and that because such men might have perished in their poverty for want of relief from their friend, though it may be from God, by reason of their piety, they may find good, as was implied in the foregoing verse.

Vers. 10. Delight is not seemly for a fool; much less for a servant to have rule over princes. ] Under that expression, Delight is not seemly for a fool, some conceive that the contrary is implied, to wit, that not delight, but a rod rather is fit for a fool, correction rather then recreation, as was said before chap. 10.13. And those that by delight here do particularly understand pastime & recreation, to wit, that this is fit only for those that have wearied themselves in good employments, and is not seemly for fools that never busy themselves in any such way, they conceive of the comparison that Solomon here frames thus; that if delight or pleasure, which is but mere vanity, be not seemly for a fool, much less can authority, & that over princes, which is a matter of so great consequence, be seemly for a servant, who is usually foolish, and knoweth not how to manage so great a preferment. Yea and some, because of the opposition of a servant in the second clause, do understand both clauses of servants; that it becomes not a foolish servant to be brought up in delight & pleasure, much less is it seemly for such an one to have rule over princes. But commonly by delight Expositors understand a joyful & pleasant life, together with all things wherein worldly men are wont to delight, as delicious fare, gorgeous apparel, stately houses, health and wealth, &c. and this they say is not seemly, to wit, in the eyes of God & good men, for a fool, that is, a wicked man; & that because such a man will be hardened hereby in his wickedness, and flatter himself from hence that God delights in him, and will abuse all that he enjoyeth to his own & other men's undoing. And accordingly they understand the last clause also, much less for a servant, that is, a wicked man, who is always of a servile disposition, to rule over princes, that is, over good men. And they give the sense of the Proverb thus; that if all outward contentments are too good for wicked men, much more authority over God's righteous servants. But though this exposition is very right in other regards, yet because I conceive the last clause must be literally understood of servants & princes, I rather take the drift of this Proverb to be this; that if delight and prosperity in outward things be not seemly for a wicked fool, because through his folly he will abuse them to his own and others hurt, much less can it be seemly for a servant to rule over princes, because such when they are exalted know not how to carry themselves in their places, and so are wont to be proud and insolent, and to tyrannize over them that are under their power.

Vers. 11. The discretion of a man deferreth his anger, &c.] That is, it makes him slow to anger; though the world counts those men fools, that will patiently suffer injuries, yet it is indeed a high part of wisdom to do so: and it is his glory to pass over a transgression ; that is, to take no notice of it, or to forgive it, though most men also look upon this as a base and disgraceful thing: see the Note chap. 16.32.

Vers. 12. The kings wrath is as the roaring of a lion, &c.] To wit, which is the king of beasts: but his favor is as dew upon the grass ; see the Notes chap. 16.14, 15.

Vers. 13. A foolish son is the calamity of his father, &c.] See the Notes chap. 10.1. and 17.21: and the contentions of a wife are a continual dropping ; to wit, either 1. because even as a stone will be worn away with continual dropping of water upon it, so the continual quarrels and brawlings of a wife will wear out the patience, yea the health & strength and life, of the most stout-hearted men: or 2. because as when rain drops through the roof of a house upon the walls, timber, boards and household-stuff, yea & upon those that dwell in the house, as they are at their work, or at their meat, or sleeping in their beds, this must needs soil & mar and • ot both house and household-stuff, & be tedious to the inhabitants, and make them at last to leave their dwelling; so the contentions & brawling of an unquiet wife do not only disturb the whole family, and make them weary of their dwelling, but also in particular is such a continual vexation to her poor husband, who cannot turn her out of doors, as he may an ungracious son, that he cannot with any peace or content abide in the house with her, but is many times forced to go abroad and leave his house and calling, (whereby their estate also is ruined) and sometimes utterly to forsake her.

Vers. 14. House and riches are the inheritance of fathers, and a prudent wife is from the Lord. ] That is, say some, Though a father leaves his son never so great an estate, yet that cannot procure him a prudent wife; that God only can bestow upon him: or, A good wife is to be esteemed a more divine gift then any inheritance that can be left a man by his fathers. But rather the ground of this expression is this, that there is a more especial providence of God in procuring a man a prudent wife, then a great estate; and that human wisdom & industry doth usually strike a greater stroke in providing houses and riches for men, then in providing good wives for them: and that because 1. Parents are usually more solicitous to get rich wives for their sons then prudent wives; 2. a good wife is hardly to be found, and hardly to be known, it is God only that knows exactly what a wife will prove; and so it is an easier matter to purchase house and lands, then to procure a good wife; and 3. it is God only that gives wisdom & knits hearts together; Parents may contrive marriages for their children, but God disposeth of their affections as he pleaseth.

Vers. 15. Slothfulnesse casteth into a deep sleep, &c.] The meaning may be either 1. that it maketh a man to give up himself to immoderate sleeping, whereby time is lost & his calling neglected, or 2. that it makes men stupid, and blockish, and lumpish, even as if they were asleep, yea as if they were dead men: it makes men careless and negligent in their affairs, and senseless of the misery they are like to bring upon themselves, which yet will come upon them, as the next clause showeth, and an idle soul shall suffer hunger.

Vers. 16. He that keepeth the commandment keepeth his own soul, &c.] That is, He that sincerely desireth & endeavoreth to keep God's commandments, doth thereby preserve himself from death temporal and eternal: for that this is the meaning of these words appears by the opposite clause, but he that despiseth his ways shall die; that is, that lives carelessly, and walks at random, not minding what he doth; or that taketh no care to order his life according to God's commandments; see the Note chap. 13.13. But this Proverb may be understood also of observing or despising the command of the civil Magistrate.

Vers. 18. Chasten thy son while there is hope; and let not thy soul spare for his crying. ] Or, as it is in the margin of our Bibles, to his destruction ; or, to cause him to die. And the meaning may be, either that the fathers sparing of his child would tend to his destruction, and, as we use to say, bring him to the gallows: or, that a father should not forbear, when his sons wickedness so required, to cause him to be put to death, according to that law made for a rebellious son Deut 21.18, 21.

Vers. 19. A man of great wrath shall suffer punishment; for if thou deliver him, &c.] To wit, whether it be by appeasing his wrath, or by freeing him from the danger whereinto by his passion he had brought himself: thou must do it again ; and that because he will upon some other occasion be passionate again, and so by his passion will bring himself again and again into danger.

Vers. 20. Hear counsel and receive instruction, &c.] That is, the counsel and instruction that is here given in this Book; or rather, the counsel and instruction of God and all good men in general: that thou mayest be wise in thy later end ; that is, that though thou hast spent the former part of thy time in vanity and wickedness, yet thou mayest be wise at last; or, that thou mayest be wise when thou comest to be old, or when thou comest to die, to wit, that then it may appear that thou art wise, & that then thou mayest reap the fruit thereof: for the meaning is not that we should not seek to be wise in our youth; but therefore it is said that thou mayest be wise in thy later end, because then wisdom stands men in most stead, and all their felicity depends upon their being wise then.

Vers. 21. There are many devices in man's heart, nevertheless the counsel of the Lord that shall stand. ] Some by the counsel of the Lord here do understand the counsel that he gives unto men in his word, and accordingly they understand this place thus; that when men are in a demure what to do, they have usually many devices in their heads, never regarding the directions of God's word, whether or no that which they contrive be agreeable to what is there enjoined: but it is they only that follow the counsel of God's word that shall prosper in what they undertake. But I rather conceive that it is the eternal purpose and decree of God that is here called the counsel of the Lord: & so the meaning of the words seems to be this; that men have usually many various devices in their thoughts for the effecting of what they desire, which in the conclusion come to nothing; but that God's counsel is always unchangeably the same, and sure to be accomplished. See the Notes chap. 16.1, 9.

Vers. 22. The desire of a man is his kindness, &c.] That is, That which a man doth naturally desire, or which he ought to desire, is that he may be able to show kindness to others, that he may be open-handed and bountiful to those that stand in need of it: and a poor man is better then a liar ; that is, a poor man that hath not to give, and yet haply desires to give if he had it, is better (see the Note 2 Cor. 12.8.) then a rich man that pretends himself not able to give, when he hath abundance, or that promiseth to give, & doth not, and that maketh a show of kindness, when there is no such thing in his heart, and so is a liar; or, a poor man is better then a false-dealing rich man. Thus, I conceive, this Proverb may be best understood. Yet there are many other expositions given of it that are not altogether improbable: as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter, and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindness: or 2. that there is nothing makes a man more to be desired amongst men then his kindness, &c: or 3. that it is usual with men to pretend that their desire of riches is merely that they may be kind and bountiful to others; but that a poor man, who is contented with his mean estate, is better then a rich man that falsely seeks to hide his covetousness, under a pretence of intending to do good unto others: or 4. that men are ambitious to show kindness, and not to stand in need of the relief of others; but that a poor man, not ashamed of his poverty, is better then one that will make a show of giving, though he be fitter to receive alms from others.

Vers. 23. The fear of the Lord tendeth to life, &c.] See the Notes chap. 10.27, and 14.27: and he that hath it shall abide satisfied ; to wit, with abundance of all desirable blessings; or with his interest in God, and his assurance of God's provident care over him: he shall not be visited with evil ; that is, with anything that shall be truly hurtful to him.

Vers. 24. A slothful man hideth his hand in his bosom, &c.] To wit, that in cold weather he may there keep it warm: and will not so much as bring it to his mouth again ; to wit, to feed himself; which is an hyperbolical expression, showing that hunger cannot prevail against such men's sloth, and that they will not do, no not those things that are most easy and most necessary to be done: see chap. 26.12.

Vers. 25. Smite a scorner, and the simple will beware, &c.] That is, though it will do no good to the scorner, yet another man that errs out of weakness and ignorance will take warning by it: and reprove one that hath understanding, and he will understand knowledge ; that is, he will understand his error, & mend what is amiss; there will be no need to smite him, a gentle reproof will serve the turn. Yet this last clause, and he will understand knowledge, may be referred to the simple man before mentioned: and then the meaning of the words is, that as the simple man will reap good by the punishment of the scorner, so also by the wise man's being reproved; for (thinks he) if such a prudent good man be reproved, and takes it well, much more were it fit that I should do so.

Vers. 26. He that wasteth his father, &c.] To wit, his estate, by his prodigality, or by purloining his goods from him, or his body, by grief for his lewd courses: & chaseth away his mother ; that is, that barbarously driveth her out of doors; or that causeth her to withdraw herself into a corner to hide herself, or to get abroad out of her house, as not being able to endure his insolency, or to be where he is, because of his ungracious carriage of himself; or, that by his wasting her estate when her husband is dead causeth her to sell her house, & to forsake her habitation where for many years she had lived: is a son that causeth shame and bringeth reproach ; see the Note chap. 10.5.

Vers. 27. Cease, my son, &c.] See the Note Psal. 34.11: to hear the instruction that causeth to err from the words of knowledge ; as if he should have said, Though thou hast done it formerly, yet for the time to come hearken no longer to the instruction of those false teachers, that would draw thee into errors, or to those evil counsellors, that would draw thee from the ways of true wisdom into the ways of wickedness.

Vers. 28. An ungodly witness scorneth judgment, &c.] That is, he maketh a mock of justice and equity, of the law of God, and of all juridical proceedings, which are for the detecting & punishment of offenders; yea he derides and slights all the punishments which by the laws of God and man are denounced against false witnesses. And indeed that this last is principally meant here by judgment seems the more probable, because of that which is added in the following verse, Judgments are prepared for scorners, &c. As for the next clause, and the mouth of the wicked devoureth iniquity, the chief thing intended thereby is, that wicked men's mouths are full of lies and all evil language whatsoever, and that they make no bones of it, they speak all manner of evil without fear or shame, or any remorse whatsoever. But see also the Notes Job 15.16. and 34.7.

Vers. 29. Judgments are prepared for scorners, &c.] That is, Though judgment is not always presently executed upon them, yet many heavy punishments are appointed for them, & are in a readiness to be executed on them, either by God or man. And the same thing is meant in the following clause, and stripes for the back of fools ; namely, that shameful and inevitable judgments are stored up for them: see the Note chap. 10.13.

CHAP. XX.

Vers. 1. WIne is a mocker, &c.] The meaning of this may be, that wine doth delude and mock those that drink it, and as it were make fools of them: both in that it doth allure and draw them on by its color and delicious taste to drink much of it, as if there were no danger, nothing but delight and pleasure in it, till on a sudden they are ensnared and overcome by it, and then it brings many inconveniencies and miseries upon them; and likewise in that when they are so overtaken by it, it makes them ridiculous to others, so that men do usually deride, mock, and make themselves sport with them. And this exposition may seem the more probable, because it agreeth so well with the last words in this verse, and whosoever is deceived thereby is not wise. But yet because this suits not so well with the next following words, strong drink is raging, I rather, as do the most Expositors, understand this Proverb thus: Wine is a mocker ; that is, it maketh men mockers & profane scorners, and hence it is that the Prophet joineth drunkenness and scorning together, Hos. 7.5. In the day of our king the princes have made him sick with bottles of wine, he stretched out his hand with scorners, (And thus Solomon, having in the end of the foregoing chapter spoken of the judgments that are prepared for scorners, doth here make known one particular, which doth usually make men scorners:) strong drink is raging ; that is, it maketh men outrageous: and whosoever is deceived thereby ; to wit, by being won thereby to take it immoderately, or by being catched and overcome thereby to his hurt, or by being brought thereby to do anything foolishly and unadvisedly, which not being in drink he would not have done, which is called erring through wine Isa. 28.7: is not wise ; that is, he makes himself thereby a very fool, as we use to say, when the wine is in, the wit is out; or rather, he thereby showeth himself a fool, and reapeth the fruit of his folly.