Proverbs 15

argument. This chapter begins with that aphorism, which [a. the Lord Bacon (Advancement of Learning, book viii. chap. 2.) hath set in the front of all those which he hath culled ont of this book; for an example of that sort of wisdom which is to be exercised in business, upon various occasions. And he applies it particularly to a man’s behaviour towards a prince, or other great person, when he is angry with him. " Two things (saith he) Solomon advises in this case: the one is, that an answer be made; the other, that it be soft. The. first of which contains three precepts. First, that you beware of a sad and sullen silence; which cither charges the fault wholly upon yourselves, or impeaches your master of injustice, as if his ears w T cre not open to a just defence. Secondly, that you beware of delaying the anstver, and of craving longer time for your defence; because that plainly betrays you are devising some cunning and counterfeit apology, having no present answer. Thirdly, that by all means an atiswer be made: an answer, I say, not a mere confession or submission; but with some sprinklings, of an excuse let fall here and there. For it is not safe to bear yourself otherways, unless you have to deal with very generous and noble dispositions, which are rare. But then, this answer (which is the second and principal thing here advised) must be very soft and temperate, not harsh and peremptory: for that will make the business worse than if it had never been meddled with at all; and increase that wrath which you should study to appease/’ Melancthon also, I find, in his short lectures upon this book, commends this lesson very much to his scholars: but looks upon it as a general precept for the preservation of peace, and avoiding unnecessary contentions; which arise out of pride, ambition, morosity of nature, emulation, wrath, superstition; which move men either to give ill words, or to return worse to those that are given them; endeavouring to overcome by sharpness and bitterness, not by lenity and moderation. And tlie truth is, the Hebrew word we translate anstver, signifies as well what is first said, as the reply to it. * So that Solomon here gives this caution, that we should not think it enough, not to begin strife and contention; but if others Jiegin it, wo should not continue it by rough answers, but endeavour to make an end presently, by mol- > lifying the matter, and yield much for the common tranquillity’s sake. And he thinks it is a precept of the same nature with that of Pythagoras, Stir not up fire with a Digitized by microsoft ® 2S8 [chap. XV. sivord: and commends those excellent verses of Euripides: AvoTv Xty6vro)v, ^arloov Svpovfilvov, O pr) avTiTttvtov rote Xoyotc <io<pttrrepoc. And next to this precept ho commends to his scholars [b] that in ver. 8. which is all that he glosses upon in this chapter: and thinks it is a caution against resting in ceremonious worship, without moral virtue. Concerning which he says so many things, useful for these present times, that I cannot but here give the sum of them. There are three sorts of works, saith he, mentioned by the prophets, concerning ceremonies’, and concerning moral virtue, and concerning faith. For the first of these, ceremonies, or external signs, God instituted some for two causes: first, that they should be sigtts of the promises; secondly, that they should be the nerves of the public congregation: because God would not have his church be hid in obscurity, but be conspicuous and discerned from other nations, voce et ceremoniis. But here we must’ prudently consider how ceremonies are to be used; because men are prone to false worship, and especially to the abuse of ceremonies: which they take for righteousness, and think thereby to merit remission of sin: which persuasion spread itself largely among mankind, in tho heathen world, among the pharisaical Jew’s, and in the Roman church. Yet the wiser heathen themselves corrected this error, of trusting to ceremonies without moral good works. Plato, for instance, saith; that God loves worshippers, oit ayjiiXaai Ttxv&Zovrac, a\X aXriStiq. Tifitovrag aptrrjv, not that can artificially compliment him with gestures and outward shows; but that in truth, honour, and virtue. But the Scripture goes a great deal farther; and teaches us also to add faith in God, and in our Lord Jesus Christ. Moral good works will please God, w T hen done for this end; not that wo may merit thereby remission of sin, but that we may be obedient to God, and teach others to know him, and to celebrate him. And then also ceremonies, instituted by God, are pleasing to him, when they are done for this end, not to merit remission: but, because they are signs admonishing us of the promises, to stir up our faith; and likewise because they are signa confessionis, sign’s of what religioii we profess; and, lastly, quia sunt nervi congregationis, because they are the nerves whereby the congregation of Christian people are joined together, and preserved in unity. These true ends, saith he, ought to be understood by the church, and impious opinions to be removed. And for such good ends, one would think none should question, much less quarrel with those few ceremonies, which our church hath appointed in God’s service. That this was his opinion also, appears in his commentaries upon the fiftieth Psalm: where he saith, that even human ceremonies are, in some sort, the nerves of discipline; and condemns only those that make them effectual for the remission of sin. But his mind is delivered most fully, in a discourse which I find in the second volume of his works, concerning the method of preaching: where he directs preachers to tell the people in general, that all ceremonies are not to be abolished; as appears by this, that then we must take away baptism and the eucharist. And if any one ask, what must: be done with ceremonies instituted by man, he answers, Some of them are necessary, and therefore must be retained; as certain days, in which tho word of God is taught; and certain rites in the church, such as that of singing psalms, and certain forms of communicating, &c. But there are others not so necessary; what must be done, with them? Must they be tolerated? He answers, Yes; if they be not impious, and if they be useful; either because they commend religion to the vulgar, or they are instructive to children, for whose sake they were chiefly instituted. N. B. For we see in some churches, where there are no ceremonies left but only the sacraments, that religion was never so contemptible as it is now*. For there is need of external show, which may commend religion to the vulgar, and make it appear more venerable; becausethey cannot of themselves see its magnitude and dignity. It is impious also, he resolves, to think that all ceremonies were instituted by wicked popes. No, there were some’ prudent and holy men, who perceived hotf supine and dull the minds of the vulgar were; that they would never be* sensible of the dignity and amplitude of religion, unless their minds were both awakened and detained by some reverend solemn ceremonies; which might help to lift * them up, and teach them to admire it. These are his reasons why all ceremonies ought not to be abolished — because some are commanded; others necessary; and others, that are not, have no impiety in; them, and are very profitable for weaker minds. Which I thought good here to insert; because the opinion of so great and wise a reformer, may weigh much with some’ persons who have little regard to us. I have been so long in this, that I must but briefly mention two verses more: upon which the beforenamed Lord Bacon hath given some touches. [c] The first is ver. 15. where by a merry heart he understands a good conscience, (Adv. of Learning, book vii. chap.l.) and thus glosses: “A mind conscious of good intentions, though” success be wanting, affords truer and purer joy, and to nature more agreeable, than all that this world can furnish a man withal/either for the enjoyment of his desires, or the repose of his mind." The words, indeed, of Solomon seem to be larger, and to extend unto all that are void of care, anxiety, and sorrow;. but this is a pious sense, and may well be comprehended in them. \d] The other place is ver. 9. the beginning of it; where he hath enlarged the sense farther than I have done in my Paraphrase (and the words will bear it) to this purpose, that sloth in the conclusion proves laborious. " For diligence and sedulous preparation level the way we are to go in any business, and remove impediments in our passage. But he that is slothful, and puts off all to the last point of Execution, must needs perpetually, at every step/ pass, as it were, through briars and thorns; which ever and anon entangle, detain, and hinder him in his proceedings. The same observation - may be “made concerning the government of a family, wherein if therp be due care and providence used, all goes on cheerfully, and, as it were, of its own accord, without noise or tumult; but if those be wanting, when some greater occasion falls out, all matters throng in to CHAP. XV.] THE PROVERBS.. be dispatched at oilce;’th’e servants are in an uproar, * the whole house rings, and there is nothing well done in that confusion. [e] The two verses before this some have connected; but there is no necessity of it; though it be a great truth, that passionate men are apt to make disturbance even at feasts; which men of temperate spirits endeavour to appease, though affronts be offered them. According to that excellent advice of Seneca, let dissension begin from others, but reconciliation from thee. It is there observed by Bochartus, (lib. ii. de Animalibus Saeris. cap. 32. par. i.) that herbs, or, as some translate it, green pottage, was the poorest; and an ox put up into a stall, and t there fatted (or, as the Talmudists understand the phrase, a crammed ox), the noblest entertainment in those countries. For it is reckoned among the provision made for the tables of Solomon and Neheraiah; and in the New Testament, the marriage provision which the king made at his son’s wedding were oxen and fallings; (Matt. xxi. 4.) and the fatted calf was brought forth to entertain the returning prodigal.* And thus it was in other countries, as he observes out of Dioscorides; who notes, that Homer never sets any other cheer before his heroes but this; no, not at marriages or any other meeting: though he introduces Agamemnon often treating the princes of Greece. Ver.l. J± SOFT answer turnetk away wrath: but grievous words stir up anger.’] A mild, submissive, and yielding answer, to him who severely chides, pacifies wrath; and prevents the farther progress of it: but sharp, contemptuous, and saucy language, incenses it more, or raises a passion, where there was none before. See Arg. [a] greedily seeks for solid knowledge: but men void of understanding gape after, and relish nothing but frivolous, vain, and unprofitable things; which arc like meat and drink unto them.

Proverbs 15:2

The tongue of the wise useth knowledge aright: but the mouth of fools pour eth out foolishness. A wise man gives profitable instructions; and understands also how to speak so seasonably and prudently,. that it shall make the knowledge he imparts both acceptable and useful: whereas fools have nothing but silly stuff to utter; or pour out their thoughts so indiscreetly and confusedly, that they only serve abundantly to declare their folly.

Proverbs 15:3

Tlie eyes of the Lord are in every place, beholding the evil and the good. There is nothing either in heaven or earth that can escape the knowledge of God: who is every where; and observes the most secret motions and actions of men, hoth good and bad.

Proverbs 15:4

A wholesome tongue is a tree of life; but perverseness therein is a breach in the spirit. He that skilfully employs his tongue to give wholesome instructions, especially to heal differences and make peace, is an incomparable blessing to the place where he lives, and makes it a paradisc: but he that abuses his tongue, to poison men with ill principles, to lie, to calumniate, to make bates, doth most miserably disturb mankind, and (like a blighting wind) blasts all the comforts of their life.

Proverbs 15:5

A fool despiseth his father’s instruction: but he that regardeth reproof is prudent. He that regards not, or rejects, the instruction of his father, or tutor, or superior, whose love is equal to his authority, will always be a fool: but he that is willing to receive even rebukes, from whomsoever they come, and carefully observe them, hath already attained a great degree of wisdom; and prudently consults his own welfare and happiness.

Proverbs 15:6

In the house of the righteous is much’treasure: but in Jhe revenues of the wicked is trouble. A truly just and merciful man is very rich, whether he hath little or much; because he is well contented, and what he hath.is likely to continue in his family: but there is much” disquiet and trouble in the greatest revenues of the wicked; which can neither stay long with him, nor give him satisfaction while he enjoys them.

Proverbs 15:7

The lips of the wise disperse knowledge: but the heart of the foolish doth not so. Wise and good men are neither envious nor sparing of their pains to disperse their knowledge; which they freely communicate, and diligently propagate unto others; but evil men are such fools, that either they have nothing to impart, or no heart to do any good with what they have.

Proverbs 15:8

The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight. It is impious to think to please God with mere gifts and sacrifices; which when they are presented from wicked men, who have no thought of amending their lives, are abominable to the Divine Majesty; but the very prayers of upright men, though they are not able to bring him any costly offerings, are exceeding acceptable, and prevail for great blessings from him. See Arg. [b]

Proverbs 15:9

Tlie way of the wicked is an abomination to the Lord: but he loveth him that followeth after righteousness. For the whole way of a wicked man, his designs, contrivances, and course of life,, are all odious and abominable to the Lord; which make even his sacrifices no better: but he loves him, whose thoughts, affections, and endeavours, are earnestly bent to an unwearied pursuit of piety and virtue.

Proverbs 15:10

Correction is grievous to him that forsaketh the way; and he that hateth reproof shall die. Sharp and grievous punishments shall be inflicted on him that forsakes the virtuous path in which" he began to tread: for he is not easily reclaimed; because* it is unpleasing to him to hear of his faults; and in time he hates reproof, and then must certainly perish.

Proverbs 15:11

Hell and destruction are before the Lord;‘how much more then the hearts of the children of men?. The Lord is perfectly acquainted with things most hidden and secret to us; with the grave, the infernal places, and things perished and quite* consumed: how much more therefore with the souls of all men living upon earth; if they have but so much as an intention or inclination to depart from him? x

Proverbs 15:12

A scorner loveth not one that reproveth him: neither will he go xinto the wise. A profane man, who makes a mock of God and of religion, loves not to argue with himself about such matters, and hates those that reprove him: which makes him avoid the acquaintance and society of wise and virtuous men, for fear he should meet with their reprehension.

Proverbs 15:13

A merry heart maketh’a cheerful countenance’: but by sorrow of the heart the spirit is broken. When the mind of a man is inwardly satisfied and full of joy, it doth good to his body too; as appears in his cheerful countenance: but’ when grief and sorrow seize on the heart, they deject, enfeeble, and break the most courageous spirit.

Proverbs 15:14

The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness. An intelligent man, who is heartily in love with wisdom, 2P

Proverbs 15:15

All the days of the afflicted are evil: bid he that is of a merry heart Itath a continual feast. All the days of a poor man are full of anxiety and trouble; especially if, when any affliction befals him, he be discontented with his condition, and cannot bear with disappointments; but a good heart and cheerful spirit are a cure for this; especially, a mind conscious to itself of designing well, whatsoever the success prove, is a perpetual comfort, and a higher satisfaction than the most delicious banquet of the rich and prosperous. See Arg. [c]

Proverbs 15:16

Better is littlewith the fear of the Lord, than great treasure, and trouble therewith. A small estate with the fear of ofFcnding the Divine Majesty by discontent, or any other sin, is much better than vast treasures with disquiet and confusion of thoughts; which (without a religious sense of God) are wont to attend upon abundance of wealth.

Proverbs 15:17

Better is a dinner of herbs zvhere love is, than a stalled ox and hatred therewith. The meanest fare, with the love of him that invites, and with agreement among the guests, is much better than the most sumptuous entertainment of him that hates us; or among those that quarrel and contend, even then when all differences should be forgotten. See Arg. [e]

Proverbs 15:18

A wrathful man stirreth up strife: but hethatis slow to anger appeaseth strife. A man prone to wrath will easily disturb the most peaceable company, being apt to quarrel for very trifles: but a meek and patient person is so far from raising strife, that he will endeavour to compose it, when he finds it is begun by others.:. Vef. 19. The way of the slothful man is as a hedge of thorns: but the way of the righteous is made plain.] A slothful man, when he hath any thing to do, feigns to himself most grievous difficulties, which he fancies, or pretends, are impossible to be overcome: but those very things seem easy to the indnstry of honest-hearted men; who go on smoothly in their business, and conquer all impediments. Sec Arg. [d]

Proverbs 15:20

A wise son maketh a glad father: but a foolish man despiseth his mother. A pious son (as hath been said before, x. 1. and cannot be repeated too often) is a great joy to his parents; especially to his father, who hopes he will support his name and family: but a wicked man is as great a grief unto them; especially to his mother (whose indulgence, perhaps, makes him more irreverent towards her), when he bears no regard" to her; nay, despises her commands and admonitions, and makes her contemptible unto cithers.

Proverbs 15:21

Folly is joy to him that is destitute ofzvisdom: but a man of understanding walketh uprightly. It is a pleasure (as was also said before, x; 23.) to a man void of consideration, to do the most absurd and wicked things: but he that understands himself, not only directs his thoughts, and takes the greatest care to live orderly and regularly; but feels it to be his highest satisfaction.

Proverbs 15:22

Without counsel purposes are disappointed: but in the midiitudc of counsellors they are established. The necessity likewise of prudent counsellors is fit again to be repeated, (xi. 14.) for, if they bo wanting, the best designs are likely to miscarry: but where there are a multitude of wise and virtuous men consulting for the public good, they will easily compass any tiling; by foreseeing all difficulties, and providing against them.

Proverbs 15:23

A man hath joy by the answer of his mouth; and a word spoken in due season, how good is it /. And it is a great pleasure to a man to give wholesome counsel; and a greater to sec the good success of it: but the greatest of all (an inexpressible pleasure, both to himself and others), to have given it so seasonably, that a business was easily effected by it, which had not been done without it.

Proverbs 15:24

The way of life is above to the wise, that he may depart from hell beneath. The way to be perfectly happy, a truly wise man sees, is to raise his thoughts, desires, and hopes above this earth, and to have respect to God in all his actions: which will make himtruly noble and great; and preserve him both from all mean and base practices, and from the most horrid dangers here, and utter destruction hereafter. % ■

Proverbs 15:25

The Lord will destroy the house of the proud; but he will establish the border of the widow. Trust not in riches and power, but in the great Lord of the world, who possesses and disposes all things; for he will overturn the family of haughty men (who, forgetting him, trample upon their inferiors), though never so strongly supported: but will preserve the poor widow, who hath no helper, in her right, when such insolent persons invade it.

Proverbs 15:26

The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words. For the Lord abhors all wicked designs, and mischievous contrivances: but the kind consultations and discourses of such as seek the welfare and comfort of others, are no less pleasing to him than they arc pure.

Proverbs 15:27

He that is greedy of gain troubleth his own house: but he that hateth gifts shall live. He that is so greedy of money, that he cares not how he gets it, instead of raising his family, confounds it: but he that hateth bribes, and all unlawful ways of gain, shall prosper, and continue it.

Proverbs 15:28

The heart of the righteous studieth to answer: but the mouth of the tvickedpoureth out evil things. A good man thinks it is soon enough, to speak, when he is asked about a business, and deliberates within himself to speak nothing that is not to the purpose: but bad men are rash, and forward to utter their mind; and generally do more hurt than good.

Proverbs 15:29

The Jjord is far from the wicked: but heheareth the prayer of the righteous. The Lord is far from giving any regard to the wicked, whose business it is to do evil, though they implore his favour: but sends good men help, when they pray unto him, as readily as they were wont to send relief toothers.

Proverbs 15:30

The light of the eyes rejoiceth the heart; and a good report maketh the bones fat. It is a wonderful pleasure to behold all the beautiful works of God, which present themselves to our eyes: but nothing gives such intimate satisfaction, and makes a man so cheerful in welldoing, as to hear a fair report of his own honest actions; or to receive the good news of the wxll-doing of other virtuous men.

Proverbs 15:31

The ear that heareth the reproof of life abideth