A commentarie vpon the booke of the Prouerbes of Salomon. Published for the edification of the Church of God.

THE XVII. CHAPTER.

1 Better is a morsell of dry [bread] [if] peace be with it, then an house full of sacrifices with strife.

BEtter is a morsell of dry bread, a litle homely fare in a poore cottage with ioy and quietnesse of mynde, is more to be esteemed then an house, full of sacrifices, with strife, then store of daintie dishes in a Princely Pallace, with brawling or contention. For indeede, peace is better then all delicates.

2 A wise seruaunt shall haue rule ouer a lewd sonne, and he shall diuide the inheritance a∣mong the brethren.

He which being by condition a bondman, carieth him selfe dutifully toward his maister, through Gods prouidence is appointed sometimes to be gardian or gouernour of some one of his children, and specially of such a one, as is rude and dissolute youth. Now moreouer, somtimes also he is so trusted by his mai∣ster, that he leaueth vnto him his goods, to distribute the same among all his sonnes.

3 The fining pot is for the siluer & the for∣nace for the gold, but the Lord trieth the harts.

As the vessels which the gold-mith, proue the me∣tals of gold and siluer, so God trieth not onely the hearts of the elect, but of all men. Here thē, the Lord is resembled to the refining vessell, the hearts of men to gold and siluer.

4 The wicked man hearkeneth to lying lippes, and the deceitfull man giueth heed to the peruerse toung.

Herein is declared, that to heare tales or false re∣portes willingly, is a great fault and a propertie of an

vngodly person. The wicked man hearkeneth to lying lippes, he who is giuen to do euill, listeneth willingly to false suggestions, and the deceitfull man giueth heed to the per∣uers toung. On the contrary side againe, the dissembler heareth with ioy secret wispering or slaunders, which tend to the hurt of his neighbour.

5 He that mocked the poore man, repro∣cheth him that made him, he that reioyceth at [his] aduersitie, shall not be vnpunished.

That person who derideth the afflicted for their af∣fliction dishonoreth God, whom in his creatures he disgraceth. Againe, he that is glad to see his poore neighbour in miserie or therein shall insult ouer him (as Shimei did ouer Dauid) shall surely be reuenged.

6 Childrens children are the crowne of the elders, & the glorie of childrē, are their fathers.

Young imps, are a garland of comfort and of praise vnto their auncestors. For in them they liue, and by them they appeare to haue bene fruitfull. On the o∣therside againe, it is a great honor to childrē, to haue descended from many worthie progenitors.

7 Excellent talke becommeth not a vayne man, much lesse doth vayne talke become an ex∣cellent man.

Excellent talke, graue speech concerning waightie matters or holy things as faith and repentance, be∣commeth not a vayne man, beseemeth a contemptible person or dissolute liuer, much lesse doth vayne talke be∣come an excellent man, corrupt and vnsauerie commu∣nication then, doth farre worse become one that ex∣celleth other in vertue or authoritie. For example, it becommeth not a churle to boast of liberalitie or to talke thereof, but it lesse becommeth one that is francke, to promise that which he doth not or will not performe. Againe, it beseemeth not a prophane A∣theist

to talke of Religion, but it lesse beseemeth a professed Christian, to sweare, to lye, or to vse such filthie talke as is common in the mouthes of Prote∣stantes now a dayes. Moreouer, it is an absurde thing that a simple or vnlearned mā, who neither knoweth one letter of the booke nor vnderstandeth the prin∣ciples of Religion, should discourse of the deepest mysteries of Diuinitie, or dispute of the controuer∣sies of these times. But it lesse befitteth learned or godly Preachers, to teach lyes, to raile, to scoffe, or to stuffe out their Sermons with many vayne or foolish fables. Finally, it is vnmeet for a meane person to oc∣cupie him selfe in speaking of matters of state or the highest points in common wealth affayres: but then it must needes be more vnmeet for any worthie per∣sonage, to spēd time in talking of games & pastimes, of dice and cardes, of buls and beares, or such other toyes or vanities.

8 A gift in his eyes who therewith is de∣lighted, is as a verie pleasant pretious stone, it prospereth, whither soeuer it tendeth.

A present is so welcome to a couetous mā, as that it obtaineth any thing at his hand. For whether it be giuen to get an office, or to find pardō of an offence or to appease wrath, or to winne fauour, it hath a pro∣sperous successe.

9 He which couereth a transgression, see∣keth loue, but he that repeateth a matter, sepa∣rateth the chief friend.

He is a good preseruer of concorde who letteth a fault slip or burieth in silence an old offence, but he which rippeth vp old matters, maketh variance be∣tweene most louing friends, or estrangeth him from him selfe with whom he had most familiar acquain∣taunce.

10 One reproofe entreth more into him that hath vnderstanding, then an hundred stripes in∣to a foole.

An admonition by words be it neuer so short, not onely grieueth but bettereth the wise and humble person. On the contrarie side, euen correction by stripes be it neuer so sharpe or continuall, litle or no whit at all pierceth or amendeth the obstinate wic∣ked man.

11 The wicked man seeketh rebellion only: at the last a cruell messenger shall be sent a∣gainst him.

The vngodly man proceeding on in his sinnes, shal meete at the length with some instrument or viall of Gods vengeance.

12 Let a she beare robbed of her whelpes meete a man, and not a foole in his folly.

Salomon here prayeth, that the godly man be deli∣uered from vnorderly and vnreasonable men. Of all wild beasts, a beare most exceedeth in rage. Now if at any time she be robbed of her whelps, her fiercenesse is doubled. It is then a dangerous thing to be met on sodaine by a beare. But it is yet more perillous, for a man to meete a ruffian or a furious person. For a beare may be tamed by art, but a foole will not be perswaded. A beare may be shunned by swiftnesse, but a wicked man pursueth his neighbour to the death. A beare hurteth the bodie only, a foole bodie goods and name together. To conclude, a beare doth harme onely with tooth and paw, but a mischieuous man with hart, hand, toung and weapon.

13 Whosoeuer rewardeth euil for good, euil shall not depart from his house.

Whosoeuer rewardeth euill for good. Whosoeuer he be

which is so vnthankfull, as not onely to render good for good, but to recompence well doing with hurt or euill, euill shall not depart from his house, shall, not once onely but continually be plagued, not in his person onely but in his familie.

14 He that beginneth strife, is as one who openeth the waters, wherefore before the con∣tention be medled with, leaue off.

He that beginneth strife. That person who first prouo∣keth his neighbour to brawle or to fight, is as one who openeth the waters, is like him who vnlocketh the sluce or cutteth the ground or banke, wherby a pond or ri∣uer is hemd in. For he can no more stay the strife which once he hath begun, then he which hath bro∣ken the ground, can hinder the water from flushing out, or stop it at his pleasure, the which waxeth still greater and greater from time to time. Wherfore before the contention be medled with. If then thou be wise, con∣tend not vnnecessarily, but agree with thine aduersa∣rie quickly, before the action be commenced, or his wrath be kindled.

15 He which iustifieth the wicked man, and he which condemneth the iust man, are euē both an abhomination to the Lord.

As well he, who in the seate of iudgement absol∣ueth the malefactor, as he which punisheth the wel∣doer, committeth an hainous sinne, which God will seuerely reuenge.

16 Why is there a price in the hand of a foole? to possesse wisedome? nay he hath no he art.

Who can but disdaine vngodly rich men, who haue great meanes of attaining vnto learning & of doing good workes, but either they haue no hunger after these things, or no capacitie to comprehend them?

17 A friend loueth at all times, and is borne a brother in aduersitie.

A friend loueth at all times, he that beareth heartie good will to a man, sheweth him selfe kind vnto him continually, neither is there anie day or time, wher∣in he embraceth him not in his affection. And is borne a brother in aduersitie. Now, when some great affliction falleth out, then is this louing friend manifested to be a brother in verie deed, inasmuch as he sheweth the naturalnesse and soundnesse of his affection, by cleauing to his neighbour in his trouble, & by com∣forting him all maner of wayes.

18 A man destitute of vnderstanding tou∣cheth the hand, promising suretiship, before his friend.

A rash foole proffereth him selfe to be suretie for his friend, before he be intreated by him to take this burden vpon him in his behalfe.

19 He which loueth rebellion, loueth strife, he which exalteth his gate, seeketh destruction.

He which loueth rebellion. Such a one as is crosse or o∣uerthwart in his dealings, opposing him selfe against God and man, loueth strife, draweth trouble on him selfe, which alwayes doth follow such peruersenesse. He which exalteth his gate. Againe, he who in the pride of his heart preferring him selfe aboue other, carieth an higher port thē his abilitie doth beare or require, seeketh destruction, by this his misbehauiour so ouer∣throweth him selfe oftētimes, as they do which seeke to cast them selues downe headlong from some high place.

20 He who is of a froward heart shall not find good, and he which hath a craftie toung, shall fall into euill.

Both he whose heart is vnsound, shall want bles∣sings, and he whose toung doth flatter and deceiue, shall find heauie iudgements.

21 He who begetteth a foole, [begetteth him] vnto his owne sorow, and the father of a foole shall not reioyce.

The parents of such children as proue stubburne, haue bene the authors of sorrow vnto them selues, neither shall they be able to take cōfort in any thing in the world, seeing their gracelesse imps, will be a perpetuall thorne in their hearts.

22 A ioyfull heart causeth good health, but a sorowfull mind, drieth vp the bones.

Great force there is as wel in ioy as in sorow. A ioy∣full heart causeth good health. A merrie mind quickeneth the bodie together with all the senses thereof, con∣uaying thereinto a vital vigor. For the reuiuing of the bodie proceedeth from the heart, which being in good tēper, it can not be but that all the other parts must also be in their right tune. But a sorowfull mynde drieth vp the bones. On the contrary side, a heauie spirit causeth sicknesse and diseases. For when the heart is sad, the spirits are drawne backe, the humours are dried vp, the verie bones them selues are filled with aches.

23 A wicked man taketh a gift out of his bosome, to peruert the wayes of iudgement.

A wicked man, one who hath an ill minde or an ill cause, taketh a gift, draweth forth a bribe, out of his bo∣some, secretly and closely, to peruert or wrest the wayes of iustice, to peruert or stop the law, which is the life of the common wealth.

24 Wisedome is in the face of the prudent man, but the eyes of a foole [roue] to the ende

of the earth.

He who is indued with discretion carrieth calme∣nesse in his browes, modestie in his eyes, grauitie & stayednesse in his looks. On the contrary side, he who is simple or vaine, sheweth signes of lightnesse and in∣constancie in his countenance.

25 A foolish sonne is a vexation to his fa∣ther, and a bitternesse to his mother.

A leud child, is not onely a matter of sorow to his parents, but prouoketh them also vnto wrath and choler.

26 It is not good to punish euen the iust man, to strike the well disposed, is contrarie to equitie.

Not onely to kill, but to scourge or fine anie for well doing, is a great sinne which God will seuerely reuenge.

27 A wise man spareth his words, and a mā of vnderstanding is of a coole spirit.

28 Euen a foole when he holdeth his peace is counted wise, and he which stoppeth his lips, prudent.

The discreet person is silent, euen when he is pro∣uoked vnto wrath, neither onely doth he moderate his speeches but his affections. Moreouer, euen the vngodly and vnlearned person, putting vp a wrong with patience and keeping silence, is thought & sayd in that respect and for that time, to be verie wise and warie.

Notes

• Or of fat beasts which are slaine.
• Or chrusible.
• Mal 3.3. Iere. 6.27. Psal. 26. Iames. 1.3. 1. Pet. 1.
• I cannot here cō∣ceale that Cy∣prian in his 4. booke Epi. 9. Ad Pupianum, rea∣dech this verse thus, following it may be some other copie. The euill man hearkeneth to the toung of the wicked, but the tust man giueth no heed to lying lippes. Truly, ac∣cording to this interpretation, the parts of this sentēce are most fitly opposed.
• Psal. 128.6.
• Or foole.
• Col. 3.13.
• * Or more wrin∣geth.
• Or it is better to meete a she beare. &c. So doth Paule. 2. Thess. 3.2. See an example in the men of Creta. Tit. 1.12.
• See a like sentēce Psal. 7.7.8 9. a discourse hereof Psal. 10••. an ex∣ample Ier. 18.
• or flush out
• Mat. 5.25.26
• See the fountain herof Exod. 23.••.
• See examples in Abaham who ventured his life for Lot when hee was caried a∣way captiue, in Dauid & Iona∣thā and in Ruth and Naomi.
• Or a broken spirit.
• Or also the iust, to wit with the wicked.
• Here with the Greeke interpre∣tors and Ierome I read letaanah occasionem quae∣r••••, which rea∣ding also by some of sounde iudge∣ment in our time is thought to be the truth.