Proverbs 16

among the wise. He that lends an attentive ear to wholesome reproof, and is obedient to it, is to be numbered among the wise, and shall at last be able to give good instructions unto others. [a] This chapter begins with a most necessary observation, which a good man ought always to have in his mind, (for which cause it is repeated, with little difference, twice more in this chapter, ver. 9. 33. and again chap. xix. 21.) the sense of which our translation seems to have missed. For it ascribes both the preparation of the heart, and the answer of the tongue unto the Lord (which is true in this regard, that without him we can do nothing); whereas the Hebrew words ruu plainly thus, man hath the disposing of the heart; he may, with God’s leave and common assistance, intend, propound, resolve within himself, what he will say and do; but that he shall be able to utter things in that order he hath premeditated; or, if he be able, shall attain the end of his deliberation, and eloquent speech, is more than hecan undertake; for that is as the Lord pleaseth. This seems to me to be better opened by Melancthon than any one I have read. Who truly observes, that such sayings as’these do not take away the liberty of man’s will br choice; but only shew, that even the best men sometimes err in their choice; and that the success doth not always answer. For we must diligently distinguish, saith he, between our election and the success: and remember, that we need a double help of* God, for the making a happy choice: one of judging right, and the other afterward of governing events. For unless our judgment be ruled right, many errors happen; as \vc see in Josiah, Zedckiah, Demosthenes, Pompey, Cicero; who all erred " in eligendo bcllo," in their resolves about war; and direful events followed. And sometimes also when the mind doth not err in its judgment; yet God is not pleased to assist the action, for other causes. As in the war against the Benjaraites, which miscarried a great while, because the Israelites trusted in their own strength. We must always therefore be sensible, that happy events do not depend merely on human forecast, diligence, and power, as Jeremiah speaks, " I know, Lord, that the way of man is not in himself;" i. e. he cannot have what success he will, but must be beholden to God for bis happiness. This our weakness God would have us to acknowledge, and to fear and depend on him, as it follows here, ver. 3.’ " Commit thy work unto the Lord, and thy thoughts shall be established." To this use we ought to accommodate such sayings as these, not to a stoical opiniod of necessity. Thus he. [6] And he no less worthily glosses upon the common interpretation of ver. 4. the latter part of which hath exereised many pens to little purpose: when the sense is clear, though no expositor, that I have seen, hath hit upon it, viz. that God makes some use of wicked men, as well as of all things else; which they shall serve whether they will or not. For he disposes (so the word we translate hath made is to be understood; not of his creating things) all things correspondent to his own will and pleasure, which they all obey. So lammaunthu seems to be best translated, not for himself, but according to his will.. However, I have included the other interpretation also in my Paraphrase; but applied the day of evil not to the punishment which he inflicts upon the wicked for their sins; but which he orders them to inflict upon others, when their iniquities are ripe for his vengeance. For it is the method of his* providence to direct the ambition, wrath, hatred, revenge, &c. which he sees in some wicked men’s hearts, to vent themselves there, where it will do service to him. Who wisely and justly makes some wicked men do execution upon others like themselves. This seems to me the most easy and natural sense of the words; which were remarkably fulfilled in the destruction of Jerusalem by the Roman soldiers, whom our Saviour used to punish his crucifiers. Not that they undertook that war out of any design or desire to do our blessed Saviour right;■ but out of an ambition to enslave the world: ixP^ 70 ^ mtoiq ouug 6 Gtoc wc Sijulote, & abrtov tqvq 77<7£J3T)Korac KoXaZwv, yet God made use of them for another design, as public exeartioners> by whom he punished the ungodly, as Theodoret speaks upon Psal. Ixxiv. 3. [c] I must omit Mclancthon’s glosses upon this verse and the two next; that I may have room for his pertinent ob-, servation upon ver. 10. A Divine sentence is in the lips of the king, &c. " These words (says he) affirm the whole political order, magistrates, taws, distinction of dominions, contracts, judgments, punishments, to be. things or-, dained by the wisdom of God among men. And since we know political order to be the work of God, wo ought to love it, and study to defend it; and modestly for God’s sake obey it; and give thanks to God who preserves it; and look upon those horrible furies of the devil and men, who disturb this order, to be displeasing to God: as this whole doctrine is explained, Rom. xiii. But what is this Divine sentence which is irx the king’s lips? It is the laws (says he); and judgments according to the laws: and besides, God hath armed kings with a power to make laws of their oivn, not repugnant to his laws; but built upon them, cither by demon- * strations, or probable reasons. God sometimes moves the mind of kings also, and gives them singular motions (as other excellent artificers have), because he will by, that means save mankind, &c. Thus it was a singular motion in Solomon’s reasoning about the mother. of tho Child, Apd in the judgment of Gonzaga, in the last age, 2P2 upon the Spanish governor of Milan under him: who having* held a noblo person captive a long time, would not deliver him to his wife (when she petitioned and offered a large sum of money for his redemption), unless ha might lie with her; and after he had obtained his desire, then caused her husband to be killed, and delivered him dead to her. Which when Gonzaga heard, and had examined, he compelled him to marry this woman; and as soon as he had done that, he condemned him to be „ immediately beheaded, and gavo her all his estate." But we are not lrom such places as this to infer, that kings cannot give a wrong judgment: though this be as good a conclusion as from those words, the priest’s lips shall. preserve knowledge, to conclude the pope cannot err. Kings from this place of Solomon may as well pretend. to infallibility, as priests from that place of Malachi. Nay, if we respect either the form of this precept, or the plenitude of God’s promise for ability to perform it, we must confess, this place is more plain and peremptory for kings, than any can be brought for the high-priest’s, infallibility, in giving definitive sentence. And yet all the places (as a famous divine of our own speaks, Dr. Jack-, son, book Hi. upon the Creed, chap. 12.) that can be I brought either for the king’s or priest’s authority, rather i shew what manner of men they should be, both in life?. and judgment, than assure them of any infallibility of. judgment, if they be dissolute in life, and regard not the laws of God. This was a thing never dreamt of by any, till the notoriously infamous lives of popes discredited - the titles of sanctity and infallibility (which, from the conceit of their predecessors’ integrity, they had usurped), * and enforced their flatterers to frame a distinction of * sanctity in doctrine, separated from sanctity of life. I thought it not amiss to say thus much upon this subject, because I find even Maldonate himself, in his notes upon this place, hath the confidence to conclude the pope must. needs have this privilege, which is promised to kings; wiien it is apparent kings are not infallible; and conse- J, quently, by. his own reasoning, popes cannot be so. There are other notable sentences which would deserve a * larger gloss than I have given in this Paraphrase; which \ I must pass by; because this preface, is already pro- -. longed to a great length. \d] I shall only therefore mention two. One, ver. 21. t where wisdom and eloquence are compared together. The former of which, no doubt, is of greatest value, as we see in those words of God to Moses, when he disabled him- * self for the service imposed.upon him, for w r ant of the? other faculty: " There is Aaron (saith the text), he shall - be thy speaker, and thou shalt be to him as God." Yet,,,in profit and popular esteem, wisdom gives place to eloquence; according to the Vulgar translation of this v verse, Sapiens corde appellatur prudens, sed dulcis elo-. quia majora reperiet; signifying, says the Lord Bacon, - (Adv. of Learning, book vi, chap. 3.) not obscurely, that. “: profoundness of wisdom may help men to fame and admiration: but it is eloquence which prevails in business and active life.” [e] The other is ver. 2G. where I have put two senses toge- \ ther, according to the different acceptions of the Hebrew t word amal, which signifies either to take pains one’s self,. or to molest others. But Lean 3cc.n0 reason why Maldonate should favour the LXX. translation; who, against the stream of all other interpreters, apply these words to an ungodly man’s digging np evil to himself, as if the meaning were, he digs a pit for himself, and the words lie speaks are the cause of his punishment, as if he were burnt: unless it proceeded from his fondness for the Spanish inquisition, which he w r as desirous to introduce every where. The very best of them, it appears by him (who w r as one of the most learned and judicious interpreters in the Romish church), arc most devoutly bent to our destruction: for he cannot forbear hereto allege that inquisition as a proof of Solomon’s words, " Id exemplo inquisitionis Hispanicse perspicuum est," &c. This is apparent by the example of the Spanish inquisition; whereby he that speaks any thingrashly against the faith, is deservedly delivered to the fire; which I wish were done every where. — Thus, in the most literal sense, this Jesuit’s lips are as a burning fire; in which he would have us not only singed, but devoured: in pursuance of this maxim of Solomon. Which others honestly interpret of those calumnies, discords, seditions, which evil men raise by their tongues, to the destruction of their neighbours. For so it follows, (ver. 28.) " A froward man soweth strife^" &c.

Proverbs 16:1

JL HE preparations of the heart inman, and the answer of the tongue, is from the Lord. Men may deliberate, and contrive, and order, in their mind, what, and in what manner and method, they will speak: but whether they shall persuade and prevail or not for such an answer as they expect, nay, be able to deliver themselves with such elocution as they imagine, cannot be resolved by them, but depends upon the pleasure of the Lord. See Arg. [a]

Proverbs 16:2

All the ways of a man are clean in his own eyes: but the Lord weigheth the spirits.) Such is. the blindness of self-love, that men can find no fault in themselves; but imagine all that they contrive and do, to be free from blame; which, when the Lord examines, who searches into the very intentions of men’s hearts, is found to be very defective, if not vicious.

Proverbs 16:3

Commit thy works unto the Lord, and thy thoughts shall be established. When thou undertakest any tiling, implore the Divine blessing; and committing the success of it to God’s providence, leave it to him to give what issue to it he pleases: which is the surest way to have thy honest designs accomplished.

Proverbs 16:4

The Lord luith made all things for himself; yea, even the wicked for the day of evil. The Lord disposeth all things throughout the world, to serve such ends, as he thinks fit to design; which they cannot refuse to comply withal: for if any men be $0 wicked as to oppose his will, he will not lose their service; but, when he brings a public calamity upon a country, employ them to be the executioners of his wrath. See Arg. [b]

Proverbs 16:5

Every one that is proud in heart is an abomination to the Lord: though hand join in hand, he shall not be unpunished. There is no man so great, but if his mind grow lofty and arrogant, forgetting God, and insolently oppressing his neighbour, he is hateful beyond all expression unto the Lord; who will take vengeance on him, and pull him down, though he make never so strong confederacies to J support.himself; for if he avoid one punishment, another Microsoft® CHAP* XVI,] THE PROVERBS. shall overtake him; nay, his wickedness shall pursue him from.generation to generation, (xi, 21.)

Proverbs 16:6

By mercy and truth iniquity is purged; and by tliefear of the Lord men depart from evil’) The most effectual means to appease men’s anger for. private offences, or to divert the anger of God in public calamities, is to exercise mercy and loving-kindness, with justice and faithful performance of promises: especially when they proceed from an awful regard to God, and religious dread of his displeasure; vhich will make a man careful to decline every thing that is evil, and thereby escape the punishment that attends upon it. Vcr, 7. Wlien a mans ways please the Lord, he mdketh even his enemies to be at peace with him,’] The best way to have our enemies reconciled unto us, is for us first to be reconciled unto God: for such is the reverence men bear to virtue, and such is the lovo which the Lord hath to virtuous persons, that when all their designsand actions are such as he approves, he inclines even those that were their foes to become their friends. Vcr, 8. Better is a little with righteousness, than great revenues ivithout right.’] A small estate honestly gotten, and charitably enjoyed, is much to be preferred before vast incomes heaped up by oppression, and kept without Hospitality.

Proverbs 16:9

A man’s heart deviseth his way: but the Lord directeth his steps. The mind of man designs an end, and contrives what means to use, and reckons perhaps what success they will have: but the Lord determines w T hat the event shall be, and orders his motions perhaps to such an issue, as never came into hits thoughts.

Proverbs 16:10

A divine sentence is in the lips of the king; his mouth transgresseth not in judgment. - God is present in a singular manner unto a pious king, inspiring his mind to divine sagaciously in dubious and obscure things; that his resolutions and decrees may be received like oracles; and all causes be decided by him so justly and exactly, that no man be wronged in the judgment which he passes. See Arg.fc]’ Vcr. 11. A just weight and balance are the Lord’s; all the weights of the bag are his work.] And it is worthy of his care, that there be no corruption in private, no more than iri public justice; for it also is of Divine institution: the great Lord of all requiring just and equal dealings in all our commerce one with another; which he hath ordained should be managed with scrupulous integrity, in the smallest, as well as in the greatest matters.

Proverbs 16:12

It is an abomination to kings to commit wickedness; for the throne is established by righteousness. It is not enough to good kings that they do no injury; but they abominate, with the highest detestation, all oppression, cruelty, extortion, &c. not only in themselves, but in others; for they know that justice, mercy, and true religion, support their authority, and make their kingdoms durable,

Proverbs 16:13

Righteous lips are the delight of kings; and they love him that speaketh right. And calumniators, or flatterers, find no acceptance with such princes; but they delight in those that will not deceive them by false, unjust, and rnalicious informations; and make him their favourite, who deals sincerely, and tells them the truth, though it may seem ungrateful to them,

Proverbs 16:14

The wrath of a king is as messengers -of death; but a wise man will pacify it. The wrath of a king strikes such terror into him, with whom he is offended, as if the, sentence of death were pronounced against him: but, as ill men and fools exasperate it more, so a virtuous and prudent Courtier appeases his anger, and makes a reconciliation.

Proverbs 16:15

In the light of the king’s countenance is life; and his favour is as a cloud of the latter rainJ. And when a king will be pleased to look graciously upon a man, especially after he hath been incensed against him, it not only revives, but gives him the greatest joy; for from his favour he promises himself all manner of happiness; as a plentiful harvest follows the showers of rain, which, in the spring, re-, fresh the corn.

Proverbs 16:16

How much better is it to get wisdom than.gold?, and to get understanding rather to be chosen than silver?) But, after all is done, to get so much wisdom as to know: the difference between good and evil, and to understand how to behave a man’s self upon all occasions is, beyond all expression, better, and more to be chosen, than the greatest treasures of gold and silver, which either the fa-> vour of princes can give, or his own industry acquire.

Proverbs 16:17

The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul. This is the constant aim and endeavour of upright men, the beaten path, as we may call it, in which they travel, to decline every thing that is evil: and he who makes this his care, looking well to all his actions, that he do nothing amiss;, looks well to himself, and preserves his soul and body from destruction.

Proverbs 16:18

Pride goeth before.destruction, and a haughty spirit before afalL. Insolent behaviour is the forerunner of utter destruction: and when men lift up themselves in their, own thoughts, and overlook all others with contempt, they are in the greatest danger to stumble; and not to see that, which will give them such a grievous downfall, as will break them all to shivers.

Proverbs 16:19

Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud. Therefore it is muchbetter to submit to the meanest condition, nay, patiently to. bear injuries, with afflicted, but meek and lowly persons, than to lift one’s self to the prejudice of others, and by trampling upon them to partake with the" proud in their, rapine and spoil.

Proverbs 16:20

He that handleth a matter wisely shall jind, good: and whoso trusteth in the Lord, happy is he. He that understands his business thoroughly, and manages itprudently and discreetly, is likely to have good success; but none so happy, none so sure of prospering in his design, as he that confides more in the Lord, than in his own skill and industry. -, Vcr. 21. The wise in heart shall be called prudent; and the sweetness of the lips increaseth learning.] He whose mind is well furnished with wisdom, cannot but win a great reputation, and be highly esteemed for his prudent counsels and resolutions: but if he have the powerful charms of eloquence also, to convey his mind delightfully unto others,- it will add a greater value to his wisdom, and make it more diffusive and instructive unto the world. See Arg. [d] Vcr.- 22. Understanding is a well-spring of life unto him that hath it: but the instruction of fools is folly.] A clear understandings and right judgment of things, like an \nex-

Proverbs 16:32

He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding. And whosoever he be that refuseth, much more that eontemnetb, such instructions and reproofs, he sets his own soul at nought, and despiseth the means of safety: but he that diligently hearkens to it, knows what is good for himself; and keeps his soul from being lost for want of understanding.

Proverbs 16:33

The fear of the Lord is the instruction of wisdom; and before honour is humility. A brief institution of wisdom, and virtue is this, to have an awful sense of God; with a devout affection to him, and fear to offend him: and as this is the best disposition for wisdom; so humility, and patient submission, in a low condition, is the best preparation for honour and preferment,