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

CHAPTER. XVIII.

Verse 1. For his desire a man will seeke, separating himselfe, and deale in euery matter.

FOr his desire a man will seeke] Euery man will apply his minde and endeauour to get that which he affecteth, separating himselfe, auoi∣ding all the lets and impediments which are like to crosse his desire, and will deale in euery matter, hee will attempt all such courses as may serue for the accomplishment of his purpose.

Verse 2. A foole is not delighted with knowledge, but in dis∣couering his owne heart.

A Foole] A wicked person destitute of grace and wisdome, and yet highly conceited thereof, hath no delight in vn∣derstanding, is not desirous to be truly wise, and therefore re∣gardeth as little the meanes whereby hee may attaine to wise∣dome, but in discouering his owne heart, in shewing by word and deed, that follie and naughtinesse which proceedeth out of his corrupt and wretched heart, nothing doth satisfie him, but that which is agreeable to his humours.

Vers. 3. When the wicked commeth, then commeth contempt, and with the vile man, reproch.

WHen the wicked commeth] When any man becom∣meth wicked, and waxeth sinfull, then commeth con∣tempt, dishonour and infamie follow fast after him, his credit is growing into a consumption, how great and many meanes soeuer he hath to vphold it: and with the vile man reproch, hee that is vicious, and by ••ll doing deserueth shame shall be sure to haue shame & reproch of his companions: if men dare not speake contemptuously to him, yet they will talke contempti∣bly of him, or though they should be afraid to censure him in their word, yet they wil be bold to despise him in their minds.

Vers. 4. The words of an excellent mans mouth, are as deepe waters, the welspring of wisedome, is as a flowing riuer.

THe words] The wholesome and fruitful speeches, of an ex∣cellent mans mouth, vttered by godly men, and such as feare the Lord: for to them doth the holy Ghost vouchsafe the title of excellencie: as when Dauid saith in the Psalmes, My* 1.1 goodnesse extendeth to the Saints that are in the earth, and to the excellent. And when Salomon saith in this book, The righ∣teous is more excellent then his neighbour, They are as deep wa∣ters, plentifull & copious, such as faile not, nor can be drawne drie at any time. The welspring of wisedome is like a flowing ri∣uer* 1.2 their hearts feed their mouthes, and thereout, wise, holy, and fruitfull words flow abundantly, as a vehement streame boyleth out of a rich fountaine.

Vers. 5. To accept of the person of the wicked is not good, to o∣uerthrow the iust man in iudgement.

TO accept of the person of the wicked] To free him from pu∣nishment, or to shew him fauour in a bad matter, for his power, parentage, kindred, friends, wit, wealth, gifts, acquain∣tance, or to regard any thing in him, without the cause, is not

good, but dangerous & hurtfull, it will draw downe the iudge∣ments of God vpon those Magistrates▪ or persons whatsoeuer, which vse such parciality: and he speaketh in this manner, be∣cause there is a shew of wisdome, and policy, for gaine & safe∣ty, by gratifying of them, in respect of the bribes which they will giue to haue their turnes serued, and the mischiefe which they will worke to those that proceed seuerely against them, to ouerthrow the iust man in iudgement, this is the effect that commonly ensueth vpon the fauor that is shewed to the wic∣ked, & maketh the sin double: in so much as vnrighteous ma∣lefactors are spared so much the harmelesse and innocent are oppressed: that hand which lifteth vp him, whom it ought to beate downe, will beate downe him, whom it ought to lift vp. Either of these were great offences alone, but very grieuous when they are both conioyned together. It was a foule fault to seeke the release of Barrabas, which had deserued to die; but to haue him deliuered, that Christ might be crucified, was intollerable wickednesse: and yet it would haue been more notorious & detestable, if Christ had been condemned to die, by the practise and perswasion of Barrabas, which thing som∣times befalleth the members of Christ, by the instigation of the successors of Barrabas. The Shechemites aduentured to do that which is here condemned, and therefore they felt the pe∣naltie which here is threatned: they would set vp Abimelech to be king, because he was of their blood, and slew the other sons of Gideon for his sake, and at his request, but in the end they found it not good to accept of the person of the wicked, and* 1.3 to ouerthrow the iust: for they and their city were destroyed, for taking part with their wicked kinsman, and offering vio∣lence to the righteous children of Gideon.

Vers. 6. A fools lips come with strife, and his mouth calleth for stripes.

7. The mouth of a foole is his owne destruction, and his lips are a snare for his soule.

A Fools lips come with strife The wicked talke of a graceles foole, his railing, slandering, lying, backbiting, challen∣ges,

comparings, nipping, and girding, doe as directly tend to quarrels, or brablings, as if they had legges to goe vnto con∣tention: which is especially to be vnderstood of them that be froward, proude, giuen to scoffing, and others of like nature and disposition: and his mouth calleth for stripes, the words of his mouth doe prouoke, and euen call for blowes, and punish∣ments, by his desire vpon others, but by desert and effect vpon himselfe. The mouth of a foole is his owne destruction, his vnad∣uised and intemperate speeches bring his owne ouerthrow, and his lips are for his soule, that matter which his lips doe ma∣liciously or rashly vtter, is an occasion and meanes to intrap him, to the hazard of his state, life, and saluation.

Vers. 8. The words of the tale-bearer are as strokes, and they goe downe into the inward parts of the belly.

THe words of the tale-bearer] The malicious accusations which whisperers doe secretly mutter against men be∣hinde their backes, ar•• as strokes, as wounds that are giuen by weapons: they doe them as much hurt by seeking their infa∣mie, or trouble, or by alienating the mindes, and good opini∣ons of their friends and neighbours from them, as if they had smitten them with a sword, and they goe downe into the inward parts of the belly: they are like vnto darts, wherewith men are dangerously wounded, piercing (as it were) into the very in∣trailes.

Verse 9. Euen he that is negligent in his businesse, is brother to a waster.

HE that carrieth himselfe slothfully in the workes of his calling, being without all care and endeuour to set for∣wards his affaires, is brother to a waster, is like to him that pro∣digally wasteth his substance, as if he were his owne brother, and shall as certainly, though it may be not so speedily, come to pouertie as he. For God yoketh them together as fit mates, with the same reproofes, with the same threats, and with the

same punishments. Both are barren of all goodnesse: both are forward to any euill exercise, and both shall be pinched with penurie and want. And as in sundrie respects the one is like to the other, so it is obseruable that the one taketh much con∣tentment in the company and courses of the other, with much familiaritie and frequencie.

Verse 10. The name of the Lord is a strong tower: the righ∣teous runneth to it, and is exalted.

THe name of the Lord] His fauour ioyned with his mighty power, and faithfulnes towards his people, is a strong tower, as a Fort or Castle of defence is, for the safetie of them that are within it: so hee preserueth his from the violence of their aduersaries, that would destroy or hurt them: the righ∣teous, such as be iust, and godly, and feare him, runne vnto it, depend vpon him, and by prayer, and confidence, commit themselues to his protection, against Satan, sinne, damnation, and all manner of dangers both of soule and body, and are ex∣alted, so kept from the rage of troubles, and the reach of their enemies, as if they were taken vp into an high Turret, or set in some place aloft, which no enemie could either vndermine, or assault, or shoote vp vnto.

Verse 11. The substance of the rich man, is as it were his strong citie, and as a high wall in his imagination.

IN the former sentence was declared wherein the godlie seeke for safetie, and finde it, and that is in the name of the Lord: and in this, wherein the wicked, especially being weal∣thie, presume of defence, but faile of it, and that is in their goods and possessions. For they seeme a strong citie, which no dangers can vanquish, and an high wall, that no miserie can scale and climbe ouer: but all is in their owne imagination, and nothing in truth: for they are weake and low, and vtterly void of power against any kinde of calamities.

Verse 12. Before destruction the heart of a man is haughtie, and before glorie goeth lowlinesse.

BEfore destruction] Before some grieuous calamitie, where∣by a man is as it were broken in pieces (as the word im∣porteth) with miserie, sorrow, or shame, the heart is haughtie, the minde is puf•• vp with selfe-liking, and so groweth secure, and carelesse, and before glorie goeth lowlinesse, when a man is humble in his owne eyes, and thinketh basely of himselfe, and reuerently of others, and submitteth himselfe to Gods hand, to beare willingly whatsoeuer he shall impose vpon him, he is in the way to true honour, if hee bee not aduanced to ••refer∣ment, yet hee shall be refreshed with comfort, and inriched with graces.

Vers. 13. He that answereth a matter before he hath heard it, it is a folly and a shame to him.

TO make answere, or replie to a speech, or at all to speake of any matter, before a man hath throughly heard, and fully informed himselfe therein, is a rash and indiscreete part, and the euill consequents thereof, cannot but redound much to his discredit. For absurdities will necessarily insue vpon it, and can by no meanes be auoided, whereby ••e declareth him∣selfe to bee failing of that wisedome, and iudgement, which bring praise and estimation. And is it not most commonly an occasion and meanes that good causes haue bad successe, as being peruerted by the ignorance & temeritie of those which take vpon them the defence of that whereof they haue not suf∣ficient information, or else are depraued vniustly by the haste and headinesse of such as speake euill of the things which they know not?

Vers. 14. The spirit of a man will beare out his infirmities, but a wounded conscience who can beare?

THe spirit of a man] His heart being in a comfortable estate by the sight of Gods fauour, and the testimony of a good

conscience, will beare out his infirmities, maketh him to sustaine with patience, and some cheerfulnes, manifold paines and dis∣eases of the body, and all outward crosses whatsoeuer: but a wounded spirit who can beare? but when the soule is cast down, and as it were broken with the apprehension of Gods indig∣nation, none can endure the horror and anguish thereof, nor any thing raise it vp, and giue comfort to it, but God alone.

Verse 15. The heart of the prudent possesseth knowledge, and the eare of the wise will seeke after vnderstanding.

THe heart of the prudent possesseth knowledge,] He that is acquainted with the state of his owne soule, and discer∣neth how precious and fruitfull, and needfull vnderstanding is, will not content himselfe to haue wisedome in his eares, or head, or lippes, but layeth it vp in his heart, as his chiefe trea∣sure, and the eare of the wise seeketh after vnderstanding: he laboureth to increase knowledge and grace, adding dailie thereunto, by hearkening as much as he may, to all sound and wholesome instructions.

Vers. 16. The gift of a man inlargeth him, and leadeth him before great men.

THe gift of a man] Not the good qualities that are in him, and the graces which hee hath receiued, but the present that he bringeth, and the reward that he bestoweth, inlargeth him, and leadeth him before great men, maketh roome for him, and procureth him accesse to the presence of them that are in high places, & of great authoritie, from whom also he getteth countenance & fauour, whether his suit be equall, or vnlawful.

Verse 17. He that is first in his owne cause is iust: then com∣meth his neighbour and maketh inquirie of him.

HE that is first in his owne cause] He that is in a controuer∣sie, speaketh first, before the Magistrate, arbitrator, or any

other to whom it belongeth to heare the matter, is iust, so plea∣deth for himselfe, and setteth such colours vpon his cause, that hee seemeth to be very righteous: if hee be plaintiffe, that his informations be equall, and waightie; if defendant, that his a∣pologie is good, and he innocent. Yet is not this to be vnder∣stood of euery one that hath the first place of speech: for righteous men doe many times begin the declaration of the the cause, or defence of themselues, and be found vpright and faithfull both in the entrance and end of the strife: but it is meant of false fellowes, that respect not what they may war∣rantably auerre with truth, but what they can audaciously af∣firme with impudencie. Then commeth his neighbour, and ma∣keth inquirie of him▪ he that in the second place, or afterwards is to make answere vnto him, or reply vpon him, confuteth his allegations, detecteth his falsehood, and conuinceth him, of in∣direct and naughtie dealing.

Vers. 18. The lot causeth contentions to cease, and maketh a partition amongst the mightie.

HE declareth the true & right vse of a lot, by telling what is done, for that which ought to be done: namely, in dif∣ficult and doubtfull causes, which cannot otherwise bee well determined, and where in diuision men cannot agree between themselues what part euery one should haue, that then they be satisfied with that which the Lord by lot doth after a sort, award vnto them. And hee maketh speciall mention of the mightie, that it serueth to compound their controuersies, be∣cause that when they contend, by reason of their power, and strength, & stout stomacks, they greatly damnify one another.

Vers. 19. A brother offended, is harder to winne then a strong citie: and their contentions are like the barre of a palace.

A Brother] A natural brother, a neere kinsmā, a kind friend, offended, alienated by wrongs receiued, or imagined to ••e done vnto him, from him whom hee so much affected be∣fore,

is harder to winne then a strong city, will with more dif∣ficulty be brought to firme and vnfained reconciliation, then a city well defenced, can be vanquished and taken. And their contentions, their strife, and suites, are like the barre of a Palace, strong, and vehement, and must with no lesse adoe be be paci∣fied, whiles their power serueth them to pursue one another, then the mighty iron barres, whereby the gates of a Castle, Fort, or great building, are shut in, and kept safe, may bee bro∣ken, or cut in sunder. But this is to bee vnderstood of vnrege∣nerate and fleshly men, or of Gods seruants so farre as they be carnall, and not otherwise: for it is a commendation that is giuen to the godly, by Saint Iames, that their wisedome which* 1.4 they receiue from aboue, maketh them peaceable, gentle, and easie to be intreated.

Vers. 20. With the fruit of a mans owne mouth shall his belly be satisfied: and with the encrease of his lips shall he be filled.

WIth the fruit of a mans mouth] With those words which the mouth of a man vttereth, be they good or bad, as the tree yee••deth her fruit, be it sweet or sower, shall his bell••e be satisfied, he shall be as it were fed with ioy, or sorrow, and with the encrease of his lips, according to those speeches which the lips vse most to deliuer, wholesome, or hurtfull▪ as the ground sendeth forth her crop of corne or weeds, shall hee be filled, he shall either haue great welfare, or great woe, many blessings, or many iudgements.

Vers. 21. Death and life are in the power of the tongue, as e∣uery one delighteth to vse it, he shall eate the fruit thereof.

THis verse in part containeth an explication of the former, shewing what is that satisfying, and filling, which is there mentioned, that it extendeth to all misery, euen to the very death of the wicked, which abuse their tongues to euill, and to all happinesse euen to life it selfe, and that euerlasting (as is al∣so meant of the contrary) of the godly, which vse their

tongues aright, both which are said to be in the power thereof: that is, the peruerting, or well ordering of the same, is effectu∣all, either for destruction or saluation: and yet this force is not in the pronouncing of words, but in the affection from which they constantly proceed, and as euery one delighteth to vse it▪ so he shall eate thereof. Hypocrites somtimes doe make faire showes, but their hearts and lips accord not together, and therfore their smooth speeches tend not to life: and god∣ly men somtime•• forget themselues, but they take not plea∣sure in euill speaking, and therefore they shall not be destroy∣ed, though they may be corrected.

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

HE that findeth a good wife] Which being himselfe a good man, hath, and seeth, and enioyeth the benefit of a good, wise, and faithfull wife, findeth a good thing, which shall bee for his helpe and comfort; and obtaineth fauour of the Lord, receiueth a testimony of his loue in bestowing so great a bles∣sing vpon him: and so doth a godly woman, that findeth a good and gratious husband.

Vers. 23. The poore speaketh with supplications: but the rich answereth roughly.

THe poore] He that is in misery, in perill, in feare, or subie∣ction, speaketh with supplications, submissely, and lowly, to the wealthy and mighty, beseeching him in humble man∣ner, and reuerent termes, especially when he hath any suite vn∣to them. But the rich answereth roughly: hee that hath abun∣dance of goods, or is in authority, not onely reiecteth the poore petitioner contemptuously, with a churl••sh deniall, but otherwise also is proud and insolent in his speeches. Com∣monly thus it is, but yet not alwaies: for some of the lowest sort speake disdainfully, and some great personages behaue themselues courteously.

Vers. 24. A man that hath friends, ought to shew himselfe friendly, for a friend is neerer then a brother.

A Man that hath friends] Which is beloued of, and recei∣ueth fauours and benefits from others, ought to shew him∣selfe friendly, to entertaine, hold, and requite their friendship by all good duties. Hee is not onely to take heed lest by any strangenesse, and offering of discourtesies, hee lose their li∣kings, but to endeauour by all signes and pledges of good will, to knit their harts faster and faster vnto him. For a friend, an vnfained wel-willer, which beareth Christian affection vn∣to him whom hee loueth, is neerer then a brother, is more faithfull and constant in ministring helpe and comfort, then an ordinarie kinsman, or meere naturall brother.

Notes

• * 1.1

  Psal. 16. 3.
• * 1.2

  Prou. 12. 26.
• * 1.3

  Iudg. 9. 45.
• * 1.4

  Iam. 3. 17.