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

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Title
A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.
Author
Cleaver, Robert, 1561 or 2-ca. 1625.
Publication
At London :: Imprinted by Felix Kyngston for Thomas Man, and Rafe Iackson,
1615.
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Subject terms
Bible. -- O.T. -- Proverbs -- Commentaries.
Link to this Item
http://name.umdl.umich.edu/A18960.0001.001
Cite this Item
"A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/A18960.0001.001. University of Michigan Library Digital Collections. Accessed October 31, 2024.

Pages

CHAPTER. XVII.

Vers. 1. Better is a morsell of drie bread, and peace there∣with, then a house full of sacrifices with strife.

BEtter] More comfortable, safe, and wholesome, [is a morsell of drie bread] a crust (as wee vse to say) without any other cates or dishes, slender fare, a small pittance, and that also course and homely, [and peace therewith] if there be Chri∣stian loue, quietnesse, and good agreement, [then an house full

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of sacrifices] great abundance of daity cheere, as they vsed to haue when they offered peace offerings, as may appeare chap. 7. vers. 14. And to that custome S. Iames seemeth to allude,* 1.1 when he saith, You haue nourished your hearts as in a day of sa∣crifice or slaughter.

Vers. 2. A discreet seruant shall haue rule ouer a leaud sonne, and he shall diuide the inheritance among the brethren.

A Discreet seruant] A faithfull, painefull, and wise seruant, though a bondman, [shall haue rule ouer a leaud sonne] shall be preferred before a rude and dissolute child, and some∣times be set ouer him as a gouernour: [and he shall diuide the inheritance among the brethren] shall bee as one of them, and haue a portion among them, and bee a it were in the roome of the eldest brother, hauing the chiefe hand in making diuisi∣on of the goods and lands betweene the other sonnes and daughters.

This indeed is sometimes verified according to the letter and words of the sentence, that seruants be made Executors to their masters, and guardians to their masters children: but the drift hereof is to shew, that they which are low may be exalted by vertue, & they which are high, may be brought downe by vice: that wisdome preferreth diuers aboue them that might haue been their betters, and follie depriueth many of those prerogatiues which otherwise they should haue enioyed.

Vers. 3. The fining pot is for siluer, and the furnace for gold: but the Lord trieth the hearts.

THe fining pot for siluer] Gold-smiths haue their vessels, wherein they proue and trie the gold and siluer from drosse and corruption: [but the Lord trieth the hearts] he alone searcheth them, and knoweth them; and none but hee by grace can purifie them, though man by art can refine metals, and make them more pretious.

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Verse 4. The wicked man giueth heed to false lips: and a lyar hearkeneth to the naughty tongue.

THe wicked man] He that is giuen to worke mischiefe, [gi∣ueth heed to false lips] willingly listeneth to the shrewd words that men that abuse their lips to falshood, doe speake: [and a liar listeneth to the naughty tongue] hee that is wont to tell lies, and other vngratious tales, is glad to heare lies, and o∣ther speeches that are malicious and hurtfull.

Vers 5. He that mocketh the poore, reprocheth him that made him: and he that reioyceth at his aduersitie▪ shall not be innocent.

HE that mocketh] Which offereth despite to▪ and vilifieth by word, deed, or gesture, whether in the way of iest, or bitter disdaine, [the poore] not onely them that want wealth, but which are in any affliction, either externally, or in their soules, [reprocheth him that made him] doth afer a sort scorne and scoffe at God, who created the man, and allotted him that estate; as he that laugheth at the worke, doth consequently deride the artificer, [and he that reioyceth at his aduersity▪ shall not be innocent] not onely he that sheweth apparent contempt of the man afflicted, but which is glad in his heart for his mise∣ry and affliction, shall seuerely be punished.

Vers. 6. Childrens children are the crowne of the elders, and the glory of the children are their fathers.

CHildrens children] A long race, many nephewes, such as we call grand-children, and those of many descents, [are the crowne of the elders] a comfort and credit to their parents, grandfathers, great-grandfathers, &c [and the glory of the children are their fathers] it is an honour for the younger sort to haue descended from worthy progenitors; prouided yet in both these cases, that as well the ancestors as the posterity be vertuous, & well adorned with graces of their owne. Many

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foolish vitious children can nothing credit their wise & godly progenitors, as Rhoboam and his son added nothing to the glory of Dauid and Salomon: neither can sinfull ancestors ei∣ther yeeld honour to, or receiue honour from their seed that is holy and religious. That blessed Hezekiah was in no sort dignified by his wicked father Ahaz: nor was that wicked Ahaz any whit graced by his blessed son Hezekiah. And in case that both the elders and youngers, the fathers and chil∣dren be all naught, as was cursed Cham and his seed, and cru∣el Cain and his, no multitude, nor might, nor meanes, of what sort soeuer, can make either part honourable.

Vers. 7. Excellent speech becommeth not a foole; much lesse lying talke an ingenuous person.

EXcellent speech] Prayer, thanksgiuing, discourse of God, of the Scriptures, of religion, of any holy things: the com∣mendation of that which is good, the reproofe and disprai∣sing of that which is euill, [becommeth not a foole] is not seem∣ly in the mouth of a sinfull sot, which neither practiseth, nor loueth, nor vnderstandeth the points whereof hee speaketh: [much lesse lying talke] any manner of corrupt communicati∣on, whether it be false or filthy, worldly or bitter, or scoffing, or idle; for one kind is put here for all the rest: [beseemeth an ingenuous person] is comely for a godly, wise, and honest man, such a one as is contrary to the foole formerly mentioned, in profession, heart, and behauiour, to vtter.

Vers. 8. A reward is as a precious stone: pleasant in the eyes of him that hath it: it prospereth whithersoeuer it turneth.

A Reward] A gift or present bestowed vpō a Magistrate, or officer, or any that may help or hinder a man in his cause, [is as a precious stone, pleasant in the eyes of him that hath it] much regarded of him on whom it is bestowed: [it prospereth whithersoeuer it turneth] it taketh effect, and bringeth good successe, to what end soeuer it is applied; to escape punishmēt,

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to pacifie wrath, to obtaine promotion, to get fauour in courts, to crosse ones aduersarie, or to bring to passe any pur∣pose.

Verse 9. He that couereth a fault, seeketh loue: but hee that repeateth a matter, separateth a chiefe friend.

HE that couereth a fault] That passeth by an infirmitie, that burieth an offence, as much as may be, in silence, seeketh loue, by shewing loue to the partie, preserueth concord where kindnesse was before, and taketh the way to make him his friend, who was before but a stranger to him: but he that re∣peateth, which looketh too narrowly into euery slippe, and is raking into mens frailties, especially so as to blaze them a∣broad to others, separateth a chiefe friend, doth alienate the mindes of those that bee dearest vnto him, and maketh them his enemies. Yet it is not against the rule of loue to tell men louingly of their faults; for that helpeth them to repentance and reformation, and cureth their credits, the blemish there∣of being wiped away both from the eyes of God and men, as Saint Iames saith: If any of you haue erred from the truth, and* 1.2 some man hath conuerted him, let him know, that hee that hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes. Neither is it vnfit, but needfull sometimes to acquaint others with the transgressions of our neighbours, if it belong vnto vs to bee their Physitians; as Ioseph did Iacob with the infamie his bre∣thren ranne into: and they of the house of Cloe did the Apo∣stle with the contentions of the Corinthians. And in some ca∣ses some mens sinnes must needes be discouered, for the safe∣tie of the whole state, both of Prince and people, of Church and Common-weale: for it is a sure rul, that no mans faults are then to be concealed when any man may take hurt there∣by. See Chap. 10. vers. 12.

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Verse 10. A reproofe entreth more into him that hath vn∣derstanding, then an hundred stripes into a foole.

A Reproofe] A rebuke and admonition onely, though short also one word as it were▪ entreth more into him that hath vnderstanding, worketh more vpon his heart, and taketh bet∣ter effect for reformation of his faults then an hundred stripes into a foole, then many grieuous punishments inflicted vpon a wicked person, which wanteth the sound and sauing know∣ledge of God.

The opposition is specially betweene desperate sinners, gi∣uen ouer vnto a reprobate sense, and a godly man; notwith∣standing that Gods owne elect may also bee possessed with such obstinacie til the time of their conuersion: and then their miseries, with the worke of Gods holy spirit, will helpe them to humiliation and repentance.

Vers. 11. An euill man seeketh onely rebellion: and a cruell messenger shall be sent against him.

AN euill man] He that is destitute of Gods holy spirit, and walketh after the flesh, seeketh onely rebellion, setteth himselfe whollie to transgresse the commandements of God, and delighteth in nothing so much as in that which is con∣trarie to his will: and a cruell messenger shall be sent against him, euen as Kings and other Princes send out some forces (if neede so require) to suppresse rebellions, and to apprehend and seuerely punish the Rebels: so the Lord armeth some∣times men with wrath and power against his enemies, and sometimes the Angels, and sometimes the vnreasonable crea∣tures, and sometimes the insensible creatures, to bee as it were his officers, appointed to plague them without mer∣cie, and sometimes his owne hand immediatly doth destroy them.

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

THe she Beare, whose young ones haue been lately taken from her, exceedeth all other beasts in rage & fiercenes. From thence doth Hushai take his similitude concerning Da∣uid: Thou knowest (saith he to Absalom) thy father and his men,* 1.3 that they be strong men, and are chafed in minde, as a Beare rob∣bed of her whelps in the field. And from thence doth the Lord draw a comparison to expresse the grieuousnes of the plagues wherewith he purposed to punish the sinfull Israelites: I will* 1.4 meete them as a Beare that is robbed of her whelps, and will breake the kall of their hearts. And the immanitie of this beast may bee discerned by that which befell the wretched boyes which scoffed at Elisha and were cursed by him. It is said, that two Beares came out of the forrest, and tare in pieces two & for∣tie* 1.5 of them. And yet it is not so dangerous to meete with such a Beare, as with a foole in his folly, as to fall into the hands of a wicked man in the extremitie of his wickednes and furie.

Vers. 13. He that rewardeth euill for good, euill shall not de∣part from his house.

HE that rewardeth euill for good] That dealeth iniuriously and vnkindly with him that hath declared his loue in outward curtesies any way for his benefit and profit, whether by word or deede; or hath sought the saluation of his soule, by helping him against his sinnes, [euill] plagues and punish∣ments from God, and many times displeasure from men also, [shall not depart from his house] from himselfe especially, and from his wicked posteritie.

Vers. 14. The beginning of strife is as he that openeth the wa∣ters: wherefore before the contention be medled with, leaue off.

THe beginning of strife] The person which is the beginner of strife, he that giueth the onset thereunto, is as he that

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openeth the waters, that diggeth downe the heads of ponds, or bankes of riuers, whereby the waters are held in; which be∣ing by this meanes let loose, can neither be brought in againe, nor restrained from doing of hurt; but the breach increaseth, and cannot easily bee stopped: and the streame is violent, and cannot easily bee staied: Wherefore, before the contention be medled with, leaue off.] If it be possible, let there be no begin∣ning of strife; but if there be, withstand the proceeding, and giue vp before the matter grow to heat, & the suit to charges.

Vers. 15. He that iustifieth the wicked, and he that condem∣neth the iust, euen they both are abomination to the Lord.

HE that iustifieth the wicked] Which either publikely or priuately doth either warrant the vnlawfull actions of sinfull men, or cleereth them of the practise of that whereof they are guiltie, or freeth them from the punishments which their faults doe iustly require, and he that condemneth the iust, imputing those things vnto them for faults, which indeed are vertues, or not at all any offences, (as they did to the Disciples of Christ, for plucking, rubbing, and eating the eares of corne on the Sabbath day, which in that case might bee done with∣out sinne) or laying those crimes to their charge, whereof they are innocent and faultlesse: they both are abomination to the Lord, the one as well as the other is loathed and disliked of him, and neither of them shall escape the iudgements which are to be executed by him.

Verse 16. Wherefore is there a price in the hand of a foole to buy wisedome, seeing he hath no heart?

WHerefore is there a price in the hand of a foole] Whi∣therto serueth it that a foolish wicked man hath wealth, time, and other meanes, to buy wisedome, procure the knowledge of God, seeing he hath no heart, when hee hath neither wit, nor will to vse them to that holy end? The mea∣ning is, that a sinfull man is nothing the better for all his ri∣ches,

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or whatsoeuer else he possesseth, if hee haue no affection or desire to seeke and labour for sound vnderstanding.

Vers. 17. A friend loueth at all times, and a brother is borne for aduersity.

A Friend] He that is true and trustie, [loueth at all times] is constant in good will, and ready awaies to performe e∣uery dutie of kindnesse: [and a brother] a naturall and deere friend, and not euery naturall brother or kinsman, (for it is said in the next chapter, vers. 24. that a friend is neerer then a brother: and in the 19. chapter, vers. 7. All the brethren of the poore doe hate him) is borne for aduersity] then beginneth to shew himselfe as if hee were new borne, when a man being in affliction hath most need of him.

Vers. 18. A man void of vnderstanding clappeth the hand, taking vpon him suretiship before his friend.

A Man void of vnderstanding] An vndiscreet and foolish person [clappeth the hand] giueth his word for another mans debt, and confirmeth the same by giuing his hand or writing, or other meanes, such as whereby a promise is ratifi∣ed: [taking vpon him suretiship before his friend] voluntarily, rashly, and vnaduisedly, being ready to offer himselfe to this burthen before he be intreated thereunto.

Vers. 19. He that loueth strife, loueth transgression: and he enlargeth his gate that seeketh a breach.

HE that loueth strife] Which is not vpon necessitie drawne into concentions, nor through infirmitie sometimes fal∣leth thereinto, but taketh delight in brawles and controuer∣sies, [loueth transgressions] is surely a wicked man, and taketh pleasure in sinne, which is the cause of his vnquietnesse; and likewise procureth many euils to ensue vpon debate and va∣riance, which are the effects of his turbulent humour: [and he

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inlargeth his gate that seeketh a breach] he that picketh quar∣rels, and is desirous to fall out with men with whom before he was at agreement, setteth open a wide doore to let in many mischiefes.

Verse. 20. He that hath a froward heart, shall not find good: and he that is peruerse in his tongue, shall fall into euill.

HE that hath a froward heart] Which is not onely missed by ignorance, or subiect to faults by frailty, or ouertaken at some times by passions, but is giuen to bee wilfull and stub∣borne, his soule is in the power of frowardnesse: [shall not find good] shal obtaine no fauour or blessing from God, but iudge∣ments and curses rather, both for his euerlasting state, and for his present condition, howsoeuer hee may seeme to possesse many earthly commodities: [and he that is peruerse in his tongue] which abuseth his tongue to swearing, lying, flatte∣ring, railing, filthinesse or any other leaud speaking, [shall fall into euill] shall feele and find in the end some heauie stroke of God to light vpon him.

Vers. 21. He that begetteth a foole, begetteth him to his owne sorrow: and the father of a foole shall haue no ioy.

HE that begetteth a foole] The parents of those children which are destitute of wisdome and grace, [begetteth him to his owne sorrow] procure to themselues matter of griefe in the very generation of an vngratious seed: but feele the bit∣ternesse of it when they find the frowardnesse and rebellion, and (it may be) the misery and euill end of such sinfull sonnes: [and the father of a foole shall haue no ioy] His meaning is not, that they which haue wicked children are without all com∣fort: for then the best men, as Abraham, Isaac, Iacob, Dauid, and other excellent persons, should haue been altogether comfortlesse, hauing godlesse sons as well as godly: but they can haue no reioycing in such a wicked progenie, so long as they continue in their impiety and follie.

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Vers. 22. A ioyfull heart causeth good health: but a sorrow∣full mind drieth vp the bones.

A Ioyfull heart] Especially that which is refreshed and made merrie with godly ioy, [causeth health] is many times as good as physicke and wholesome medicines for the restoring of health to weake bodies, and keepeth the heal∣thy in very good temper, by a certaine vitall vigor which it conueieth into them: [but a sorrowfull mind] an heauie spirit, which is cast downe without iust cause, or beyond iust mea∣sure, [drieth vp the bones] causeth the body to bee out of tune, and greatly diseased, by consuming the radcall moisture, and filleth the bones with aches, and wasteth the marrow that is in them.

Vers. 23. A wicked man taketh a gift out of the bosome to peruert the waies of iustice.

A Wicked man] Both the partie that hath the bad cause, and standeth in it, and the vniust Iudge, or other corrupt Officers, that will bee induced to doe wrong, [taketh a gift] which the one hath prepared to giue, and the other knoweth to be brought, [out of the bosome] closely and priuily, that o∣thers discerne it not [to peruert the waies of iustic] to ouer∣throw the right, and stop the course of Law, wherein (as in broad and high waies) the Magistrate should walke without all partiality.

Verse 24. Wisdome is in the face of him that hath vnderstan∣ding: but the eyes of a foole are in the ends of the earth.

WIsedome is in the face of him that hath vnderstanding] The modest, lightsome, and amiable countenance of a discreet and vertuous person, and especially the stayednesse of his eyes, declareth and publisheth him to bee wise [but the eyes of a foole are in the ends of the earth] his lookes and

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countenance bewray and discouer the leaudnesse, follie, and sottishnesse that is within him, and namely the inconstancie or wandring of his eyes, rouing hither and thither, as if hee would looke from one side of the land to the other.

Verse 25. A foolish sonne is a vexation to his father, and a bitternesse to her that bare him.

HIs contemptuous and disobedient behauiour to his pa∣rents, and other leaud conditions, and (as it often falleth out) his vnhappie estate doth fill the hearts both of his father and mother with anger, and with great griefe and sorrow.

Vers. 26. It is not good euen to condemne the righteous, nor to strike ingenuous men for equity.

IT is not good] but euill ann hurtfull [to condemne the righte∣ous] to speake against, or passe sentence vpon harmelesse men with our lips; or so much as to censure them in our harts: [nor to smite ingenuous men] to punish well disposed and faith∣full persons, whom the Scripture, in regard of the free spirit that is in them, whereby they are preserued from the power and bondage of sinne, and in regard of the dignitie that grace hath aduanced them vnto, doth call by the name of free men and Princes, as the word here vsed doth signifie, [for equity] either for shunning that which is vnlawfull and naught, or doing that which is commendable and good.

Vers. 27. He that hath knowledge, spareth his words: and a man of vnderstanding is of a coole spirit.

28. Euen a foole, when he holdeth his peace, is counted wise: and he that shutteth his lips, prudent.

HE that hath knowledge] Which is endued with sound wis∣dome, [spareth his words] holdeth in and keepeth backe vnnecessarie and fruitlesse speeches: hee delighteth not in speaking much, but in speaking well: [and a man of vnder∣standing]

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being both iudicious and godly, [is of a coole spirit] is moderate, and well stayed in his affections: not easily bur∣sting forth into anger, but diligently taking heed of the heate of his hart, and thereby is able to bridle his tongue from mul∣tiplying of many and passionate words. [Euen a foole when he holdeth his peace, is counted wise] So excellent a thing it is to keepe silence in time and place, that euen a silly person and Idiot holding his tongue, is deemed wise, and taken for a dis∣creet man, because that by foolish babling hee bewraieth not his ignorance and follie.

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