A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.

CHAPTER. XIII.

Vers. 1. A wise sonne hearkeneth to the instruction of his father: but a scorner will heare no rebuke.

A Wise sonne, that is, a godly and prudent child of either sex; male, or female, sonne, or daughter, will receiue, obserue and obey the good les∣sons and counsell both of father and mother. But a scorner, that is, an obstinate sinfull per∣son, will heare no rebuke that is, he will bee so farre from pro∣fiting by the reproofes of any, though he be a friend, though a brother, though a most tender father, that he will not so much as brooke or beare it, without contempt at the least, of the par∣tie which rebuketh him; little regardeth he who admonisheth him, though hee haue neuer so great authority: or of what faults, though they be neuer so manifest, or hainous, or dange∣rous; or with what mind, though out of greatest loue, and for his greatest good: or in what manner, though most mildly, and with all lenity and kindnesse.

Vers. 2. A good man shall eate the fruit of his mouth: but the soule of the transgressors, violence.

THe meaning of the first part of this verse is, that godly men shall be blessed, both for, and by their gratious, wise, and seasonable speeches: and consequently for their religious and righteous behauiour; and to this in the other part is op∣posed the condition of the godlesse: that their soules, that is, themselues, at least in their soules, shall bee required with vio∣lence for their cruelty, and other euill deeds which they haue done: and consequently for their wicked words which they haue spoken. So it is all one in sense with the fourteenth verse of the twelfth Chapter, where it is said: that a man shall be sa∣ciate

with good things by the fruit of his mouth; and the recom∣pence of a mans hands, shall God giue vnto him.

Vers. 3. He that keepeth his m••uth, keepeth his life: but de∣struction shall be vnto him that openeth his lips wide.

HE that keepeth his mouth] Which is considerate and wa∣rie in his words, neuer speaking but when he ought no•• vttering any thing but which is true and conuenient; he ke••∣pe••h his life, prouided for his safety, peace and quietnesse. B•• he that openeth his lips, or s••rideth too wide to leaud speaking (for so the word signifieth) as a har••ot prostitutes her selfe, o•• spreadeth her body to filthy companions. Ezech. 16. 25. de∣struction shall be to him: he is like to meet with much trouble, and at one time or other, to be quite ouerthrowne and come to vtter ruine, as a thing broken to peeces and made good for nothing.

Vers. 4. The sluggard lusteth, but his soule hath nought: b•••• the soule of the diligent shall be made fat.

THe sluggard lusteth] That is, negligent and idle persons haue strong affections to riches and credit, and all thing•• which are in request & estimation, but his soule hath nought, they goe without that which they long for, their wishes g•• no wealth, they faile of their desires, through the want of co••∣stant endeauours to effect them. But the soule of the dilige•• shall be made fat, that is, the industruous persons themselues which painfully labour in some honest vocation, shall all be•• competently prouided for, and many of them diuers ti••es shall attaine to plentie and abundance. For soule in the Scrip∣tures is often taken for the whole man, and fatnesse for a goo•• estate and prosperity.

Vers. 5. A righteous man hateth a false matter: but it c••∣seth the wicked to stinke, and be ashamed.

THe meaning is, that all that are truly iust and godly, wil 〈◊〉〈◊〉 from bad causes, words and deeds, with ha••ed

thereof, so farre as they appeare vnto them to bee vnlawfull. At least it is the dutie of all good men so to doe, though som∣times peraduenture they faile in practise But contrariwise the wicked doe not so, but take pleasure in sinfulnesse, and there∣by are brought to disgrace and reproch, especially in the sight of God and good men, and oft also ordinarie men, such as are meerely ciuill, yea vngodly men and sinners doe loathe them, and speake euill of them for their leaudnesse. Thus standeth the opposition: The righteous hateth a false matter, and ther∣fore gaineth reuerence and honour: but the wicked loueth a false matter, and therefore is made odious and shamefull.

Vers. 6. Righteousnesse preserueth him that is vpright in his ••ay: but wickednesse ouerthroweth the sinner.

RIghteousnesse, &c.] That is, Gods fauour, grace & good∣nesse for righteousnesse, and by it doth protect both the bodies and soules of such as are of a sincere heart, and holy be∣hauiour. And wickednesse ouerthroweth the sinner, or man of sinne, as it is in the original text, it is alwaies a cause by desert, ••nd many times a meanes by occasion to draw downe misery ••nd destruction vpon him. For the Lord doth deale with men ••ccording to their waies, establishing the iust and righteous, ••nd casting downe into miserie such as bee stubborne and re∣••ellious, according to the saying of the Prophet: With the ••ercifull thou wilt shew thy selfe mercifull, with an vpright ••an thou wilt shew thy selfe vpright, with the pure thou wilt ••hew thy selfe pure, and with the froward thou wilt wrastle.

Vers. 7. There is that maketh himselfe rich, and hath no∣••hing: and that maketh himselfe poore hauing great riches.

THere is, &c.] That is to say, diuers men take diuers vn∣lawfull courses concerning their estate. Some boast them∣selues to be rich, when they haue nothing: being poore and in debt, they make shew of great wealth, by keeping a great ••ort. Others, faine themselues poore, when they haue great sub∣stance,

they complaine of want, and goe barely, and fare hard, and would make the world beleeue that they are nothing worth at all.

Vers. 8. The riches of a man are the ransome of his life: but the poore heareth not the rebuke.

THe meaning of these words seemeth to be, that howsoe∣uer there is in diuers respects very good vse of wealth and riches, yet many times they bring danger to the owners thereof, who are driuen to deaprt with them for the preserua∣tion of their liues. And though pouerty bee not without sun∣drie inconuemences, yet poore men are more free from the contentions of enuious persons then those of higher place and degree. Notwithstanding, it commeth not to passe alwaies ne∣cessarily, that euery rich ••an is brought into such trouble, no•• that euery poore man escapeth from all rebukes and molesta∣tions, but he speaketh of that which oft befalleth the one, and seldome the other, especially in regard of his estate.

Vers. 9. The light of the righteous shall reioyce: but the can∣dle of the wicked shall be put out.

THe light of the righteous] That is, the good estate & pro∣sperity of godly men, reioyceth, is stable & encreasing: as i•• is said of the sun, from whence the similitude is taken, that he reioyceth like a mighty man, to run his course. And likewise here is ioy ascribed to it in respect of the effect, for that it maketh righteous mē not without due cause to be ioyful. ••ut the can∣dle of the wicked, their wealth, credit, dignities & pleasures, o•• whatsoeuer fleshly men haue in admiration, or delight in, are but like to a candle light in comparison of sun-shine, & shal be put out: euen suddenly bee taken from them, or by degrees, in continuance of time consume away, & vanish to nothing. The opposition standeth in this manner: The light of the righteous endureth for eu••r, and therefore is full of ioy: but the candle of the wicked will soone be put out, & therfore is full of sorrow▪

Verse 10. Through meere pride doth man make contentions; but with the well aduised is wisedome.

ONly by pride] That is, wheresoeuer strife groweth, there is pride, at least in one of the parties contending: if not on both sides. Sometimes it stirreth vp men, and imboldneth them to offer wrongs: sometimes imbittereth men; and ma∣keth them wayward against the right: sometimes it causeth the one to be carelesse of dealing according to equitie, and the other to be impatient of bearing any iniuries. Yet notwith∣standing this condemneth not all kinde of contending, but the frowardnes of the faultie persons in it. It is lawfull to giue a rebuke and c〈…〉〈…〉ection, if it be done vpon good grounds, with an vpright heart, and in due manner, though it be the occasion of some iarre or debate, and hee onely is to be blamed, which receiueth not the admonition. And so to stand in the cause of God is commendable, (for the Prophet reproueth them that contend not for the truth) and they are to bee charged with the sinne of contention, which oppose themselues against good causes. Neither are such here to be taxed as defend their state, or by the helpe of the Magistrate and lawes, against those which goe about to defraud or defame them. Neither yet are they to be reproued by this, that follow suites against malefa∣ctors to bring them to iust punishment. Prouided alwaies, that in these cases the cause be waightie, their proceedings equall, and their hearts free from all malice and reuenge. But with the well aduised is wisedome, they which haue discretion and iudge∣ment in themselues, or bee willing to hearken to aduice and counsell of others, will beware of vnnecessarie controuersies. The opposition is this: Onely by pride and follie doth men make contentions: but with the well aduised is wisedome and humilitie to follow peace.

Verse 11. The riches of vanitie shall diminish: but he that ga∣thereth with the hand shall increase them.

GOods ill gotten, and wealth attained vnto by vnlawfull meanes, shall not prosper, but either waxe lesse and lesse,

or per••sh together on a sudden, or at least depart from the vn∣iust owner, and become another mans: but hee that vseth ho∣nest labour and diligence, doth take the right way to thriue, and daily to grow richer. Falsehood, and iniustice, vsurie, and other such like noysome courses, are commonly preferred be∣fore the best and most profitable vocations, as seeming to promise the greatest commodities; and manuall trades are out of request, for that they require paines, without likelihood of any ample recompence; but Gods curse pursueth, and at last o∣uertaketh those deceitfull people, and euill workers, and either strippeth them of their liues, or of their substance, according to the threate: As the Partridge sitteth on egges, and hatch∣eth them not; so he that getteth riches, and not by right, shall leaue them in the middest of his daies, and at his end shall be a foole. And his blessing so prospereth those his diligent ser∣uants, that their wages and estate is augmented much aboue that which was expected.

Vers. 12. The hope that is deferred, maketh the heart sicke: but when a desire commeth, it is a tree of life.

THe hope deferred] That is, whē the thing hoped for, is not obtained according to his expectation that hoped for it, but is put off from one time to another, it bringeth great griefe and affliction: but when the desire commeth, when a man hath that which hee long wished for, it is a tree of life, that is, very pleasant and comfortable, and healeth the spirits which were weakned by the former delay: especially, if the prayer of faith haue preuailed with God to obtaine the gift as a pledge of his fauour, as Abrahams did for Isaac, and Isaacs did for his sons, and that of Hannah for Samuel.

Verse 13. Hee that despiseth the word, hee shall be destroyed, but he that fear••th the commandements, he shall be rewarded.

HE that despiseth the word, &c.] That is, euery one is in a dangerous case, and at least certaine to perish in the end,

who contemptuously reiecteth the holy Scriptures: which be∣cause the Lord doth as it were speake in them, and declare his will by them, are called his word: and that for the perfect a∣greement and consent of all the parts, is set downe in the sin∣gular number, as if it were but one. Neither is this punishment threatned only to the contemners of the bookes, and senten∣ces, and texts of the Scriptures, but likewise to the despisers of the ministerie thereof. But he that feareth the commandement, which reuerenceth, and loueth, and maketh conscience of the whole doctrine of God, hee shall bee rewarded with peace, and blessings of this life, and glorie and blessednes in that which is to come.

Verse 14. The doctrine of a wise man is a welspring of life, to depart from the snares of death.

THough the meaning of these words hath been shewed, and prosecuted alreadie in the eleuenth verse of the tenth chapter, yet we will adde somewhat to the explication there∣of. When it is said therefore that the doctrine or instruction of a wise man is of such force, it is to be vnderstood of whole∣some and sound doctrine, such as he receiueth from God, and deliuereth to his brethren; for wise men sometimes draw their instructions from their errors, and now and then from grosser corruptions: as Dauid did, when hee gaue direction to Ioab, how he should cause Vrijah to be made away. And as the les∣son ought to be sound for the matter; so must it be reasonable for the manner: as spoken in due time; in meete place; and fitly applied: wherein Ioabs friends much failed, though o∣therwise the men were godly, and their words very true and waightie. And yet further to these must be added of his part, that will drink of this liuely fountaine; an attentiue eare, and beleeuing heart to heare and embrace the doctrine. And then it will be constant, and not dried vp like ditches or ponds, that are fed with raine water: it will be comfortable, and refresh the hearts of them that are in affliction: it will be profitable, and make them that receiue it, fruitfull: it will be necessarie

and forcible to deliuer them from sin and destruction, though therein the similitude be altered: for that is meant by turning from the snares of death.

Vers. 15. Grace giueth good successe: but the way of the trans∣gressors is rough.

GRace] That is, the worke of Gods holy spirit, begetting pietie and righteousnes, doth giue good successe: it maketh good men to deale wisely and prosperously in all their affaires. But the way of the transgressors is rough. Their life is vnhappie and full of many vexations. The sense and opposition standeth thus: Grace giueth good successe, and therefore the way of the obedient is plaine and comfortable; and sinfulnes bring∣eth euill successe, and therefore the way of the disobedient is rough and troublesome.

Verse 16. Euery wise man worketh by knowledge: but a foole laieth open his follie.

EVery wise man] Whosoeuer is prudent, worketh by know∣ledge: enterpriseth and manageth his affaires discreetly and with iudgement: and so declareth his vnderstanding. On the contrary side, he that is vndiscreete and foolish, goeth rash∣ly and rawly about his businesse, and so bewrayeth openly, and publisheth abroad his ignorance and foolishnes. So both sorts make manifest what they are, and what is in them, by the con∣stant course of their waies, and proceedings, and not by some one action, or a few workes. Although wisedome be neuer de∣ceiued in any matter, yet wise men are sometimes, and both faile, and fault as well in that which they doe, as in the words which they speake, as the blemishes of Dauid, Salomon, and many holy men recorded in the Scriptures doe shew. And some things the wickedst sinners haue well acted touching the matter, and externall circumstances, but neither with a good conscience, nor constancie.

Vers. 17. A wicked messenger falleth into euill, but a faithfull ambassadour healeth.

A Wicked messenger] Or seruant, which either vndertaketh vnlawfull errands, or seruices, as Rabshakeh did, when he was sent by his master to blaspheme and defie the Lord and his Church; or dealeth vntrustily with them that vse him in a lawfull businesse, or is iniurious to them to whom he is sent, either by concealing any thing from which were fit for them to heare, or adding any thing which were meet to be suppres∣sed, or doing his message in vndecent manner, or returning an answere so as may turne to their hurt: hee shall fall into euill: Gods heauie hand and iudgements by one meanes or other, shall sooner or later, light vpon him, as the two churlish and imperious captaines sound with their fifties, which were sent for Elijah. But a faithfull ambassadour or messenger, he that faithfully performeth his charge, whether publike or priuate, doth heale, is a meanes and instrument of good to his master, whose minde he freeth from feares and griefes, and so healeth the maladies thereof, as a Physitian cureth the diseases of the body. He is also helpfull to them, to whom he is sent, by deli∣uering comforts comfortably, and lenifying that which is harsh and sharpe, and mending that which is amisse, and by loue and discretion pacifying contentions, and furthering peace; whereupon by consequence he also procureth his own comfort. So standeth the opposition: A wicked vnfaithfull messenger hurteth, and therefore shall fall into euill: but a godly faithfull messenger healeth, and therefore shall receiue good.

Vers. 18. Pouertie and shame shall be to him that refuseth in∣struction: but he that regardeth correction shall be honoured.

POuertie, &c.] Euery one that reiecteth knowledge, or the meanes whereby it is to be obtained, shall either faile to get wealth, or not long keep it, or haue it and hold it in iudge∣ment,

without the vse and comfort. And as he shall be needy, so shall he also be base, shame shall come vpon him, and couer him. Some are made contemptible and vile by pouertie and want, and some by the filthinesse of their sinnes though they abound with wealth. They may haue riches, but not honour: they may haue cap and curtesie, but not reuerence and esti∣mation. But he that regardeth correction: which hearkeneth and yeeldeth obedience to wholesome counsell, and profiteth by chastisements, shall be honoured: shall either attaine to ri∣ches and preferment: or be of good account, and well thought of (especially among the wise & godly) in a meaner conditiō.

Verse 19. A desire when it commeth is pleasant to the soule: but it is abomination to fooles, to depart from euill.

THis sentence dependeth vpō the verse afore going, where the promise in the latter clause of that, is amplified by the effect in the former of this: for here it is said, that he which re∣gardeth correction shall be honoured; and here it is added, that when such a desirable gift is bestowed, he shall haue ioy with his honour, which obtaineth it. And the threatning in the for∣mer clause of that, is aggrauated by the cause in the latter of this: for there it is said, that pouertie and shame shall be to him that refuseth instruction; and here it is proued to be iust and equall, that it should be so, because he is wholly deuouted and giuen ouer to wickednes. The coherence and agreement of one part with the other will be the more euident, if that be supplied which is vnderstood in both. It is abomination to wise men to continue in euill, and therefore the desire accom∣plished will delight their soule: and it is abomination to fooles to depart from euill, and therefore the punishment inflicted will torment their soules.

Verse 20. Hee that walketh with the wise, shall be the wiser▪ but he that vseth the companic of fooles, shall be the worse.

BY walking here with the wise, is meant the society & con∣uersation with wise men▪ & that is a means of knowledge

and vertuous behauiour to them that haue, and vse the oppor∣tunitie of it, and so thereby they are made the better: wheras on the other side, they that associate themselues with sinfull fooles, and ioyne in fellowship with the wicked, are more cor∣rupted with sinne and follie, and so become the worse. For great is the force of company and example, of daily parle and conference. The words of good men are medicinable against vices, and their piety, sobriety, patience, humility, loue, kind∣nesse, and other vertues are a shining light to shew their asso∣ciates the way to all goodnesse, and as a guide to conduct them therein: and the mouth of sinners doth breathe out poy∣son and ••nfection, and all their waies no lesse contagious to such as adioyne themselus vnto them, then the leprosie or pe∣stilence.

Vers. 21. Euill pursueth sinners: but that which is good re∣wardeth the iust.

BY eu••ll, is meant the punishment of sin which is resembled to the reuenous, strong, and swift kind of creatures, and wicked men, to them that are weaker, and slower, and so cha∣sed by them, and made their prey. Now as affliction and mi∣sery will in this manner come vpon the vngodly, as the wa∣ges of their rebellion, so blessings and comfort shall come to the vngodly, as a recompence of their obedience. So that Both good and bad are followed, and shall surely bee ouerta∣ken, the one with plagues, and the other with mercies; and neither sort knowne how many they are, or of what kinds, or when they will come, or where they shall find them: but the wicked may iustly dread the worst to bee punished by them, when they shall be most burthenous vnto them, and the god∣ly may looke for the best, to bee blessed therewith in the fittest season. For so we reade in another place: The wicked worketh a deceitfull worke: but he that soweth righteousnesse shall receiue a sure reward. So righteousnesse leadeth to life, and hee that followeth euill, seeketh his owne death.

Vers. 22. A good man shall leaue inheritances to his chil∣drens children: but the riches of the sinner is laid vp for the iust.

THe meaning is, that the godly person not onely himselfe enioyeth his goods whilest he liueth: but when he dieth, leaueth the same to his children; in such sort, as that also their children through Gods mercy inherit the same. Againe, the wicked man is so farre off from leauing his goods to his poste∣rity, as that by Gods prouidence they oftentimes are rolled from him vpon the righteous person; who is as it were his heire against his will. Yet this is not so to be taken, as though it held vniuersally & perpetually in euery person. Many good men haue no children at all; many good men haue no chil∣dren su••uiuing them: many good mens posterity endeth in their immediate issue: many good men leaue their chil∣dren poore & in meane estate. So on the contrary side, diuers wicked men leaue their lands and riches to their owne chil∣dren, though impious also like their parents: and they conuey them to their seed after them, which in like manner possesse them; as the Prophet saith in the Psalm. Thou fillest their bel∣lies with thine hid treasure: their children haue enough, and leaue the rest of their substance for their children. But he spea∣keth of that which commeth often to passe, though not al∣waies, and which are the readiest meanes for such effects. Hee that would prouide well for his posterity, cannot find out any way so good for his childrens estate, as to bee godly himselfe. And if the Lord withhold that blessing from him, hee may re∣compence it by making his children inheritors of grace and saluation: and if either hee giue him no children, or children of no piety and goodnesse, hee will vndoubtedly counteru••••le it with encrease of heauenly gifts and glory for his owne soule. And he that giueth himselfe to iniquitie and sin, doth as much as in him lieth, to subuert both his estate and familie: and if that both stand, notwithstanding the course hee taketh, to bring them to ruine, then as Dauid said in the forecited Psal. his portion is onely in this life, and his punishment reserued to be the larger in the world to come.

Vers. 23. Much food is by tillage for the poore: but some are consumed by indiscretion.

BY food, he meaneth all such things as are needfull for the vse of mans life; and by much, he vnderstandeth a fit and competent measure; which diuers times groweth to be large and ample. And this doe poore men often attaine vnto, when they are prouident, and diligent in managing their affaires; and by name in the worke of husbandrie: and so it holdeth in all other honest and lawfull vocations. Now againe on the contrary side: some are consumed by indiscretion. For many a one who hath a good stocke, and faire liuings, and fruitfull grounds, by neglecting labour, and not ordering things a∣right, wasteth all that he hath, and falleth into great want and necessity. His follie, his sinne, his riot and rechlesnesse brings him to the ground how high soeuer he grew. They are like to the axe striking at the root of a tree, which the tallest top, or most spreading branches are not able to defend, but must fall downe themselues and be broken.

Vers. 24. He that spareth his rod, hateth his sonne: but hee that loueth him, chasteneth him betime.

HE that spareth his rod] Which withholdeth due correcti∣on from his child when it is needfull, hateth his son, be∣commeth his enemie, though not in affect on, yet in effect by omitting a dutie so necessarie for his welfare. But hee that lo∣ueth him vnfainedly, with a sound affection, and the loue of a godly father, correcteth him betime. The words in the Origi∣nall tongue are of great force: for this betime, which seemeth to be an aduerbe, is there a verbe, and signifieth to rise timely in the morning; and diligently to seeke: so that it signifieth as well the due care which good parents haue for the nurtu∣ring of their children, as their prouidence to do it in good sea∣son, whiles they bee tender and young, before they grow to strength and stomacke, and so either vtterly refuse, or little re∣gard

all fatherly correction. And that which we translate cor∣rection, doth also signifie instruction: so that the sentence may thus be well englished: He that loueth him hasteneth chastise∣ment, and instruction to him. And those are meet to be ioyned together, sometimes stripes with admonitions, and alwaies admonitions with stripes. For the smart of the flesh, and the paine of the body will bring small profit to the soule, vnlesse they heare their fault declared, and ••aue direction how to re∣forme it.

Vers. 25. The righteous eateth to the contentation of his mind: but the bellie of the wicked shall want.

THe righteous] All those which are religious in heart, and vpright in their waies, eate, that is, enioy all good things, as they shall not be starued through want of food, so they shal not be destitute of clothing, or lodging, or habitation, or any other thing that is needful for them: either they shall abound with plentie, or be prouided of that which is sufficient. Some∣times they haue no great store for their eyes to looke vpon, yet liuing by faith and not by sight, they haue alwaies enough for their soules to be satisfied with. But the bellie ef the wicked shall want, and their backes also very often and according to the course of the law, many of them liue in hunger, and in thirst, and in nake••nesse, and in need of all things. And albeit this iudgement is not executed vpon them all, yet commonly some other more heauie and hurtfull is inflicted vpon them that escape it. And of neither of them which get most, nor of them which fare best, it can be truly affirmed, that they eate to the contentation of their minds: for though they haue much 〈…〉〈…〉h in their hands, and much meate at their tables, and much wine in the bowles, yet they haue not much, nor any contentment in their hearts, for they remaine vnsatiable.

Notes

• Psal. 18. 25. 26.
• Esai. 59. 4.
• Pro. 11. 18. 19.
• Shicharo.
• Musar.
• Daut. 28. 48.