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

THE XVIII. CHAPTER.

1 He who separateth him selfe, seeketh a quarrell, he medleth in euerie matter.

That person is sayd to separate him selfe, who seue∣reth him selfe from other in heart or course of life. Such a one seeketh a quarrell, that is to say, wayteth for some occasion or oportunitie of falling out or bral∣ling.* 1.1 To cōclude, he medleth in euerie matter, he stirreth very busily in euery thing which is done, & catcheth at euery word which is spoken, to the end he may take some occasion of breaking concord, or prouoke his neighbour vnto strife.

2 A foole is not delighted with vnderstā∣ding, but with those things, which are in his owne heart.

Albeit, most profitable instructions are taught or most sound arguments brought to conuince the con∣ceited person of his errour or euill course of life, yet he is so farre off from resting therein, that he wōder∣fully pleaseth him selfe in those phantasticall imagi∣nations onely, which his blind or froward heart, de∣uiseth or ministreth vnto him.

3 When the wicked man commeth con∣tempt commeth also, and with the vild person reproch.* 1.2

Disgrace and infamie followeth the notorious of∣fender euery where.

4 The wordes of an excellent mans mouth, are as deepe waters, the well spring of wisedome, is like a flowing riuer,

Euen as deepe waters fayle not but are plentifull, or as a flowing riuer is neuer dry nor standeth still but runneth continually, so the godly speeches of a man indued with knowledge, are not superficiall but sound, not barren but fruitfull. For out of the good treasure of his heart bringing foorth good things, he ceaseth not out of his lippes to powre forth dayly in∣structions.

5 It is not good to respect the person of the wicked, to ouerthrow the iust man in iudgement.

It is a great sinne by regarding of some thing in the vngodly aduersarie, the which is without the cause, as honour, frendship, or a gift,* 1.3 to condemne or wrong the innocent person.

6 The lippes of the foole make strife, and his mouth calleth for stripes.

7 A fooles mouth is his owne destructiō, and his lippes, a snare to his soule.

8 The wordes of the whisperer are as flat∣terings, but they go down into the inward parts of the belly.

Euery one herein is warned againe, to take heede that he abuse not his toung. The lippes of the foole make strife, euen as moles raise vp hils whithersoeuer they goe, so rash people stirre vp strife wheresoeuer they become, and his mouth calleth for strips. The words which proceede out of the mouthes of the wicked, cause them oftentimes to be smitten and wounded. A fooles mouth is his owne destruction, &c. The speech of the vn∣godly person some times causeth hi•• to be called in∣to question & worketh his vtter vndoing. The words of the whisperer, &c. The secret backbiters tale,* 1.4 is smooth as the oyle, but it cutteth like a sword, so that he can both bite and cry, as we say in our English Prouerbe.

9 He that is negligent in his businesse, is e∣uen brother to him, who is a waster.

The idle person is another spendthrift as it were. For as the prodigall person consumeth his goods by lauishing them out, so the sluggard suffereth his pos∣sessions to decay by not looking to them or labouring to maintaine them. The one spendeth all, the other getteth nothing, and thus as both are vnthriftie, so

both fall into extreme pouertie at the last.

10 The name of the Lord is a strōg tower, the righteous man runneth vnto it, and is ex∣alted.

11 The rich mans substance is (as it were) his defenced Citie, and as an high wall in his i∣magination.

In the former of these two verses, resorting vnto the Lord by faith in the time of trouble, is commen∣ded. The name of the Lord, the protection and fauour of God toward the elect in Christ, is a strong tower, is a sufficient defence and a sure refuge against all daun∣gers. The iust man runneth vnto it,* 1.5 he who is iustified by the bloud of Iesus Christ and sanctified by the holy Ghost, in time of affliction, speedely, by faith, repen∣tance, prayer, and fasting repaireth hereunto, as men in time of warre runne to castles or fortresses, that they may be safe from daunger, and is exalted, and so is preserued from the rage of troubles, and kept out of the reach of all his aduersaries. In the eleuenth verse, confidence in riches is condemned. The rich mans substance, &c. aboundance of earthly treasures seemeth a strong defence against euils, and a meanes of auoyding all daungers, vnto the wordly rich man.

12 Before destruction the heart of a man is haughtie,* 1.6 but lowlynesse goeth before honour.

Securitie is the forerunner of a fall,* 1.7 humilitie of preferment and of all good blessings and graces.

13 For one to aunswere a matter before he hath heard it, it is a follie and shame.

It is a note of rashnesse and a great discredite vn∣to a man, to giue a verdite vpon causes not through∣ly knowen vnto him, or to pronounce an hastie sen∣tence vpon any person.

14 The spirite of a man beareth out his in∣firmitie,

but a* 1.8 wounded spirite who can beare?

This sentence teacheth, that the diseases of the minde are more heauy and grieuous thē the diseases of the body. The spirite of a man beareth out his infirmitie, the minde of a man if it be couragious or sound, su∣steineth with patiēce the diseases of the body or any outward crosse whatsoeuer. But a wounded spirite who can beare? as for a soule full of bitter grief, the body cā not carie with cōfort, no thing can ease, no person cā quiet. Albeit women in trauaile doe cōmonly forget all their paines and greatly reioyce when they haue brought foorth a male child into the world, yet the wife of Phineas, because her heart was full of sorrow for the taking of the Arke of God, neither could nor would receiue any comfort by her new borne sonne. So likewise, although Musick is a medicine as it were to a pensiue minde, and men are wont to take chief delite in their harpes and violes, yet the Israelites being as it were resolued into mourning and teares at the waters of Babylon, hung vp their instruments on the willowes in that place, as things without force to minister any comfort vnto them. Nothing then besides the grace of God alone, can cure a wounded or broken spirit••, not melodie, not feasting, not any outward blessing. No person can lift vp a minde ex∣tremely cast downe, excepting onely God him selfe not child, not father, not friend, not neighbour, not husband, not wife, the greatest outward comfort in the world.

15 The heart of the prudent man possesseth knowledge, and the eare of the wise seeketh knowledge.

The heart of the prudent man, the soule of that person who is indued with vnderstanding, possesseth knowledge, keepeth and holdeth fast that which it hath already

learned, and the eare of the wise seeketh knowledge, they that regard their owne welfare, endeuour by hearing of other, to increase their knowledge & to know that which yet they haue not learned.

16 A mans gift enlargeth him, and brin∣geth him before great personages.

There is great force in giftes or presentes, both to deliuer mē out of trouble and to bring them into fa∣uour. The gift of a mā enlargeth him, a present deliuereth a mā out of close prison, & bringeth him before great per∣sonages, moreouer, it maketh a mā gratious in the eyes of great states and leadeth him into their presence.

17 He that is first in his* 1.9 cause [seemeth] iust, but his neighbour commeth, and maketh in∣quirie of him.

* 1.10There is great force in orderly proceedings vnto the discerning of cases and deciding of cōtrouersies. He that is first in his cause seemeth iust, he that speaketh first in a matter, maketh oftentimes such a show of truth or right, as that although he hath indeede the worser part, yet he seemeth to haue the better. But his neighbour commeth and maketh inquirie of him. After∣ward, the other partie pleadeth in the second place, and inueigheth against the former person, detecteth his sleightes, confuteth his argumentes, finally proo∣ueth his own cause to be most sound and good. Thus as we vse to say in our English Prouerbe, one cause is good till another be heard, for which cause we are to heare both parties speake, before we determine ought on either side.

18 The lot causeth contentions to cease and maketh a partition among the mightie.

In some cases, as namely in those which otherwise can not be well decided, the lot or straw as we vse to speake, must be man of law. The lot causeth contentions to

cease, the lot quickly endeth controuersies, which o∣therwise are endlesse. For it reuealeth Gods will, and furthermore, it being mooued by the immediate fin∣ger of the Lord, euery one that hath any sparke of reason and Religiō, will rest therein and yeeld there∣unto. And maketh a partition among the mightie. Moreo∣uer, the lot is a meanes, whereby spoyles and inheri∣tances are diuided not onely among meane persons, but the wealthie, the strong, and the honourable. As concerning lots, they were much vsed amongest the people of the Iewes as may appeare by sundry places of the Scripture, neither is the vse of them now vn∣lawful,* 1.11 but warrantable by the word of God, so that it be taken vpon iust occasions alwayes, and ioyned with calling on the name of God. These cautions ob∣serued, a lot may lawfully be vsed, either in diuiding of possessions, or in chusing of officers to some place or dignitie. But when a lot is cast to inquire what successe men shall haue in their affaires, or to set vp some odde bankerout with the deceiuing and disaduantaging of many, or to play and to make sport, it is abused. Here occasion is offred to dis∣cours, whether cardes and dise be lots as some verie learned and godly writers iudge them to be, but be∣cause mine intent in this Treatise is not to dilate matters, but to touch all things briefly, nor to enter into controuersies, but to expound the sense of the parables of this booke, I passe this point ouer. Neuer∣thelesse, this one thing I can not let slip or pretermit, concerning the vayne pastime of dising (and so con∣sequently of carding) that euen one of our own Pro∣phets old Chaucer by name, hath noted in his writings to be full of spots, as late Diuines teach that it hath the nature of lots, howbeit abused. For saith he.

Dising is the very mother of leasings, And of deceit and cursed for swearings, Blasphemie of God, manslaughter and wast also,

Of battaile naughtinesse and other moe. It is reproofe and contrarie to honour For to behold a common diser, And euer the higher he is in estate, The more he is holden desolate. If that a Prince doth vse hazardie, In all gouernance and pollicie, He is by a common opinion. Holden lesse in reputation. Lordes may finde other manner of play Honest inough to driue the day away.

19 A brother offended,* 1.12 is harder to winne then a strong Citie, and their contentions are as the barre of a Castle.

The warre betweene naturall or spirituall brethrē, is here shewed to be vnreconcileable. A brother offen∣ded is harder to winne then a strong Citie, a kinseman or friend displeased or falling away and departing,* 1.13 resi∣steth all intreaties, giftes, and meanes of reconcilia∣tion more stoutly and stifly, then a defended towne doth the assaultes of the weapon or the Ambassages which are sent for the intreating of peace. And their contentions are as the barre of a Castle. Moreouer, the strifes of brethren are as strong as most strōg barres, neither can be broken off by any meanes.

20 With the fruite of a mās mouth, shall his belly be satisfied, with the reuenue of his lips, shall he be filled.

21 Death and life are in the power of the toung, as euery one deliteth to vse it, he shall eate the fruite thereof.

The toung herein is compared vnto a fruitefull tree, to declare that euen as a man eateth of such fruites as he hath, so shall he haue such an estate, as he hath a toung. With the fruite of a mans mouth shall

his belly be satisfied, &c. According as euery one vseth his toung, so good things or euils do befall him and that in great aboundance. Death and life are in the power of the toung, &c. A man by abusing his toung, in tea∣ching, accusing, witnessing, and speaking, may vndoe and destroy him selfe and other. On the contrary side againe, a man by vsing his toung aright, in exhorting, testifying, giuing aduise, and talking with euery one, may saue his owne soule and his neighbours.

22 He who findeth a wife, findeth a good thing, and obtaineth fauour of the Lord.

Now, the spirite of God intreateth of matrimonie. He who findeth a wife, findeth a good thing. Whosoeuer meeteth with a vertuous wife, meeteth with an ex∣cellent blessing. In deede, some wiues by reason of their corruption are crosses to their husbandes, but here the spirite of God alluding to the institution of God that it is not good for man to be alone,* 1.14 commē∣deth such a wife as is an helper to her husband in all good things. And obtaineth fauour of the Lord, euen as that poore man, vpon whom a Prince bestoweth his daughter, findeth grace in his eyes, so that person is accepted & fauoured by the king of heauen, to whō he graunteth in mariage a godly wife, who is one of his owne daughters.

23 The poore man speaketh [with]* 1.15 pray∣ers, but the rich man answereth roughly.

The course of mens behauiour both in the state of aduersitie and of prosperitie, is touched in this verse. The poore man speaketh with prayers, beggers, bondmen, prisoners and such like afflicted persons,* 1.16 carie them selues very submissely toward the wealthie and the mighty. But the rich mā answereth roughly On the cōtra∣ry side, they who haue aboundance of goods or are in authoritie, vse to reuile & to rate the poore as dogs. Commonly thus it is, but yet not alwayes. For some

of the lowest sort speake most disdainefully, and a∣gaine, some great personages behaue them selues most curteously. This sentence then is thus to be vn∣derstood, that vsually poore people are lowly in their behauiour, and the rich scornefull and haughtie. Ne∣uerthelesse, it may also generally be taken thus, that they who are poore in spirite alwayes shew humilitie in their speeches and actions, whereas the rich ac∣cording to the world, manifest their insolencie by word and deede continually.

24 A man that hath many friendes is* 1.17 to shew him selfe friendly, but some one louer there is, who* 1.18 is nearer then a brother.

Amitie is intreated of in this sentence. A man who hath many friendes is to shew him selfe friendly, he who hath great acquaintance, is to hold in with euery one of his well wishers, to which end he is not onely to take heede least by strangenesse of offring of discourtesie he loose the liking of any, but to endeuour by all signes and pledges of good will, to knit the hearts of all faster and faster vnto him. But some one louer there is who is nearer then a brother. Now moreouer, among ma∣ny friendes there is some one especiall and extraor∣dinarie louing mate, whose heart aboue all other, yea aboue a natural brother, is glued vnto his neighbour in such sort, as that he is ready to do any thing for his good, yea euen to dye for him, which no common friend or kinsman lightly will doe. Wherefore aboue the rest,* 1.19 such a one is to be loued and made much of, for indeed the onely load stone of loue, is shewing of loue againe, not onely in wordes but in deedes.

Notes

• * 1.1

  Ep. Iud. 19. ver.
• * 1.2

  Before. 11.2.
• * 1.3

  Exod. 23.2.3.
• * 1.4

  Psal. 52.21.
• * 1.5

  So did Dauid Asa, Iehosaphat and Hezechia.
• * 1.6

  Luc. 14.12. Iam. 4.6. Pet. 5.5.
• * 1.7

  See the exposi∣tiō hereof, before. 12.2.16.18.15.33.
• * 1.8

  Or according to Tremellius a broken spirite who can lift vp▪
• * 1.9

  Or plea.
• * 1.10

  See an example in Tsibaes com∣plaint and Me∣phibosbeths de∣fence.
• * 1.11

  Num. 33.1. Sam. 10. Act. 1. Ionah. 1. Iud. 7.
• * 1.12

  Or falling a∣way.
• * 1.13

  See an examples in Cain, and A∣bell, and in Paul and Barnabas.
• * 1.14

  Gen. 2.
• * 1.15

  Or speaketh supplications.
• * 1.16

  See an example in the Israelites speech to Pharao Exod. 5.
• * 1.17

  Or to main∣teine frēdship.
• * 1.18

  Or cleaueth, to wit in hartie good will aboue a brother.
• * 1.19

  See an example in Dauid and Ionathan.