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; accor∣ding to that of the Apostle, Phil. 2.13. It is God which worketh in you, both to will & to doe, of his good pleasure. Man can neither prepare his heart to speak, nor speak what he hath prepared, without Gods assistance: and therefore observa∣ble 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 battel-array; which the Hebrew word, that we translate preparations or disposings, doth clearly sig∣nify) yet shall they for all this be no farther able to expresse themselves, then as God shall enable them, & give them utterance; nor shall they alwaies 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 waies 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 hypocriticall; 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 Page  820 55.22: and thy thoughts shall be established; that is, thou shalt enjoy a sweet settle∣ment & tranquillity in thy thoughts and spirit; or, thy purposes & desires shall be accomplished, thy heart being confirmed with chearfulnesse to proceed on, in those waies which shall be most effectuall for the accomplishment of them.

Vers. 4. The Lord hath made all things for himself, &c.] That is, for his own glo∣ry: and there are some that under these words comprehend not only Gods work of Creation, but also the works of his continuall Providence, to wit, that he do∣eth all things for his own glory: yea even the wicked for the day of evil; that is, say some Expositours, 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 ruine, whilest they continually doe what they can to dishonour him, and to op∣pose his glory.

Vers. 5. Every one that is proud in heart, &c.] Not every one that hath pride in his heart, but every one in whose heart pride rules & reigns; yea though he shew it not outwardly as many do: is an abomination to the Lord; to wit, though out∣wardly 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 joyn 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 Exposi∣tours understand this of Gods mercy & truth; to wit, that by Gods free grace in Christ, and by his faithfull performance of the promises that he hath made to his people in him, namely, when they doe 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. ma∣ny others understand it of mercy and truth in the people of God, meaning by mercy and truth, true mercifulnesse, or mercifulnesse & all justice and truth in mens dea∣ling; or mercy & the profession and belief of Gods saving truth: and that here∣by iniquity is said to be purged, not because these are the meritorious cause of pur∣ging 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 temporall punishments, as Ahabs 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 bloud of the Media∣tour, whereby our sins are purged. So that the drift of these words, they say, is to shew, that in all the sacrifices, which were in those times offered for the pur∣ging away of sins, God did not so much regard the pomp of their sacrifices and outward ceremoniall worship, whereon the most of men did wholly rely, as the spirituall graces of mercy and truth in those that offered them. Both these Exposi∣tions, I conceive, are safe, though the first seems to me the clearest. And then ac∣cordingly for the second clause, and by the fear of the Lord men depart from evil, that Page  821 is, they avoid it, or abandon it for the time to come, the drift of that must be to shew, 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 thence∣forth they should fear God and serve him in holinesse and righteousnesse all the daies 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 mans waies 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 doe him good; or else by bringing things on either side to that passe, that his enemies shall be in policy glad to seek to be at peace with him. So that if by en∣deavouring to do that which may please God, we provoke men to displeasure a∣gainst us, it matters not, God can easily help this.

Vers. 8. Better is little with righteousnesse, &c.] To wit, when the man that en∣joyeth 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 mans heart deviseth his way, &c.] That is, whether he will goe, or what he will doe: but the Lord directeth his steps; that is, he connot take a step with∣out Gods assistance; he shall neither do nor effect any thing, but according to the will and providence of God. But see the Note above vers. 1.

Vers. 10. A divine sentence is in the lips of the King, &c.] That is, a sentence a∣greeable to the word of God; or, as true & certain as if it came from God him∣self. 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 sagaci∣ty 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 pretend∣ed & esteemed to be: And indeed, though in the Scripture by divination is usual∣ly 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 judgement and deep reach▪ that they are able shrewdly to ghesse at the future events and consequences of things, as if they had a spirit of divination: see also Mich. 3.6. Now accordingly Exposi∣tours do understand this Proverb four severall waies: as 1. that because kings (and so all other supream magistrates) are Gods 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 wisdome 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 judgement in doubtfull ca∣ses, they are wont quickly to discover any evil that is, or hath been practised by the parties contending, or by their witnesses; and so they seldome or never mi∣stake in pronouncing judgement, as it is in the last clause, his mouth transgresseth not in judgement; implying, that therefore it is a weaknesse & folly in men, either to attempt to deceive the supreme magistrate, or any way to carp at his decrees: Page  822 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 conscientious∣ly carefull 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 with∣out mature deliberation, grave advice, & begging direction from God, and be∣cause God doth in a speciall manner assist and direct their minds and tongues in searching out the most secret wickednesses, and in giving judgement, therefore their sentence is usually divine & just, and their mouth doth seldome erre in judgement: or 4. that thus it should be with kings, that they should wisely con∣sider 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 erre in judgement. And indeed these two last expositions are clearly the best, because there are two other Proverbs that follow vers. 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 mens 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 Lords; all the weights of the bag are his work.] That is, they were devised by his speciall 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 wickednesse, &c.] To wit, either to commit it themselves, or that others should commit it; they abhorre it in themselves, and dare not doe 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 vers. 10. For the throne is established by righteousnesse; that is, by executing justice in punishing the wicked; or, more generally, by a con∣stant care to obey Gods laws, whether in prince or people.

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

Vers. 14. The wrath of a king is as messengers of death, &c.] That is, It is as ter∣rible, & as sure a forerunner and token of unavoidable death, presently to be ex∣pected, as if many messengers should be sent to a man, which shews 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 severall waies, 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 ac∣cord Page  823 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 spee∣ches. I know it may also be meant of a wise mans 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 wisdome, in that hereby men can pacify the wrath of kings, which no gifts nor tender of service can doe, 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 chearfull countenance is, as the light of the sun is, a means of chearing and re∣viving the hearts of men, yea though they were before as dead men by reason of some bitter affliction & sorrow: and his favour 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 chearfully again upon him, that will again re-assure life to him, & his favour 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 wisdome then gold? &c.] To wit, because wisdome is the riches of the soul, that can never be lost, that never brings those vexations with it that do alwaies accompany outward riches, that is many waies advantageous to men in this life, and will surely bring them to life eternall here∣after: 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 & endeavour is, to shun e∣very evil way, though through mistake or violence of temptation they may sometimes step into the by-waies of sin. To which some adde also, that to depart from evil is said to be the high way of the upright, because it is, as rode-waies are wont to be, an easie and a safe way: an easie 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, be∣cause 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 Gods protection here, and shall as certainly escape eternall destru∣ction 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 joyned 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 Page  824 said because nothing doth more puff up the spirits of men, then victories in the war usually doe. But if by the lowly we understand men of a lowly & humble spi∣rit, 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 mat∣ter, that is, that will undertake nothing rashly, but by due pondering & advi∣sing beforehand of what he intends to doe, maketh sure that he throughly under∣standeth what he is to doe, 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 & suc∣cessefull 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 blesse their en∣deavours, yea though they should some way fail in managing their affairs. Now the joyning of these two thus discovers that the drift of this Proverb is, to shew that both these must be joyned together: we must not, under a pretence of tru∣sting in God, neglect any due care of ordering our affairs as becomes wise men; neither must we trust in our care and wisdome for the managing of our under∣taking; but for our successe therein must rest wholly upon God, without whose blessings the endeavours 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 Ierusalem shall be called holy, that is, shall be holy) or, that he shall shew 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 sweetnesse of the lips encrease••▪ learning, by the sweetnesse of the lips may be meant, any manner of speaking in a way of instructi∣on, whereby mens words are pleasing & delightfull to the hearers, as when men speak fitly & meekly & affectionately & prudently, which will indeed allay the sharpnesse of reproofs; or else more particularly the gift of speaking eloquently and elegantly: and then of this it is said, that it encreaseth 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 encrease learning very much. And so the drift of the Pro∣verb may accordingly be, either 1. to set forth the excellency of wisdome; the first clause shewing the good it doth to the wise man himself, to wit, that there∣by he attains to the vertue and praise of prudence; and the second, what good Page  825 it doth to others, by causing in them an encrease of learning: or 2. to discover what an accession to wisdome eloquence is: a wise man shall be esteemed for his knowledge and learning, though he be not able elegantly to expresse him∣self; but it is the gift of eloquence that makes men instrumentall for the encrea∣sing of knowledge and learning in others.

Vers. 22. Vnderstanding is a wel-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 any body, 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 wel-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 wel-spring of poysonous 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 shew 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 wisdome knoweth when, & what, and how to speak: and hence it is that the bet∣ter a man understands any thing, 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 wisdome & grace, because alwaies out of the abun∣dance of the heart the mouth speaketh, Matth. 12.34. And addeth learning to his lips; that is, the wisdome that is in the wise mans heart enableth him to speak learned∣ly, 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 ser∣vants of God, see the Note chap. 15.26, as namely, when they are full of wisdome, learning, eloquence, comfort, gentlenesse, compassion and love, (whether utter∣ed by way of instruction or reproof, or any other way;) are as an hony-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 hony-comb, as being sweet to a mans tast, and healthfull severall ways, or to those pleasant words, which, as an hony-comb, are delightfull 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 Page  826 very same Proverb is again repeated here, because this self-delusion is so exceed∣ing 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 plea∣sant words which are there intended.

Vers. 26. He that laboureth, laboureth 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 there∣fore of this Proverb may be to shew, both how willingly men should submit to any honest labour, and how unnaturall a sin idlenesse is, even such that it is pit∣ty 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 mode∣rate labour 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 vers. 21, 22, &c. Solomon shewed how much good is done by the lips of the righteous, so here, in the four next verses, he tells us how mischievous wicked mens tongues are. An ungodly man diggeth up evil; that is, either 1. he wittingly & continually endeavours in a secret way to undermine men & to insnare 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 doe 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 endeavoureth to accomplish it. And to these some adde 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, threatning, lyes & slanders, &c; 2. because by the tongue, which hath in a man∣ner the shape & colour 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 slan∣ders 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 crossenesse & peevishnesse are still prone to misinterpret & pervert other mens waies & words: soweth strife; that is, spread∣eth 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 intirely love one another.

Ver. 29. A violent man, &c.] That is, A man head-strong in wickednesse, that can∣not sleep except he doe evil, and is regardlesse of all laws ordained to restrain men from evil; or, a man violently bent to doe mischief: enticeth his neighbour, & lead∣eth him into the way that is not good; that is, into courses sinfull or hurtfull. The Page  827 meaning may be, that such men are wont with their flattering speeches either to draw others to joyn with them in their wickednesse, 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 passe; that is, by his wicked speaking, or, as soon as he begins to speak, he pre∣sently 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 usuall 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 some body, and so prevented in what he hath designed to doe. In a word, the meaning is, that wicked men by their cunning plots, and hypocrisy in the close carrying on their designes, do work much villany.

Vers. 31. The hoary head is a crown of glory, if it be found in the way of righteous∣nesse.] 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 speciall manner bear in himself the image of God, who is the Ancient of daies, Dan. 7.9. as likewise because old men by long experience do often attain the greater wisdome, 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 for∣titude, 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 mans own unruly passions and sinfull lusts, together with those principalities & powers Eph. 6.12. which of all enemies are most hardly resisted and subdued. And by mens subduing these much benefit redounds to other; whereas the mighty man cannot obtain victories nor subdue cities, without much bloudshed 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.