Proverbs 16 commentary

The renewing grace of God alone prepares the heart for every good work. This teaches us that we are not sufficient of ourselves to think or speak any thing wise and good.

Ignorance, pride, and self-flattery render us partial judges respecting our own conduct.

Roll the burden of thy care upon God, and leave it with him, by faith and dependence on him.

God makes use of the wicked to execute righteous vengeance on each other; and he will be glorified by their destruction at last.

Though sinners strengthen themselves and one another, they shall not escape God's judgments.

By the mercy and truth of God in Christ Jesus, the sins of believers are taken away, and the power of sin is broken.

He that has all hearts in his hand, can make a man's enemies to be at peace with him.

A small estate, honestly come by, will turn to better account than a great estate ill-gotten.

If men make God's glory their end, and his will their rule, he will direct their steps by his Spirit and grace. 10. Let kings and judges of the earth be just, and rule in the fear of God.

To observe justice in dealings between man and man is God's appointment.

The ruler that uses his power aright, will find that to be his best security.

Put those in power who know how to speak to the purpose.

Those are fools, who, to obtain the favour of an earthly prince, throw themselves out of God's favour.

There is joy and satisfaction of spirit, only in getting wisdom.

A sincerely religious man keeps at a distance from every appearance of evil. Happy is the man that walks in Christ, and is led by the Spirit of Christ.

When men defy God's judgments, and think themselves far from them, it is a sign they are at the door. Let us not fear the pride of others, but fear pride in ourselves.

Humility, though it exposes to contempt in the world, is much better than high-spiritedness, which makes God an enemy. He that understands God's word shall find good.

The man whose wisdom dwells in his heart, will be found more truly prudent than many who possess shining talents.

As waters to a thirsty land, so is a wise man to his friends and neighbours.

The wise man's self-knowledge, always suggests something proper to be spoken to others.

The word of God cures the diseases that weaken our souls.

This is caution to all, to take heed of deceiving themselves as to their souls.

We must labour for the meat which endureth to everlasting life, or we must perish.

Ungodly men bestow more pains to do mischief than would be needful to do good. The whisperer separates friends: what a hateful, but how common a character!

Some do all the mischief they can by force and violence, and are blind to the result.

Old people especially should be found in the way of religion and godliness.

To overcome our own passions, requires more steady management, than obtaining victory over an enemy.

All the disposal of Providence concerning our affairs, we must look upon to be the determining what we referred to God; and we must be reconciled to them accordingly. Blessed are those that give themselves up to the will of God; for he knows what is good for them.

CHAPTER 16

Pr 16:1-33.

1. preparations--schemes.

in man--or literally, "to man," belonging, or pertaining to him.

the answer ... Lord--The efficient ordering is from God: "Man proposes; God disposes."

2. clean--or, "faultless."

weigheth--or, "tries," "judges," implying that they are faulty (Pr 21:2; 24:12).

3. (Compare Margin). Rely on God for success to your lawful purposes.

4. for himself--"for its answer," or "purpose," that is, according to God's plan; the wicked are for the day of evil (Psa 49:5; Jr 17:18); sinning and suffering answer to each other, are indissolubly united.

5. (Compare Pr 3:32).

6. By mercy and truth--that is, God's (Psa 85:10); He effects the atonement, or covering of sin; and the principles of true piety incline men to depart from evil; or, "mercy" and "truth" may be man's, indicative of the gracious tempers which work instrumentally in procuring pardon.

purged--expiated (as in Le 16:33; Is 27:9, Hebrew).

7. Persecutions, of course, excepted.

8. (Compare Pr 15:6, 16, 17).

9. (Compare Pr 16:3).

directeth--establisheth.

10. The last clause depends on the first, expressing the importance of equity in decisions, so authoritative.

11. are the Lord's ... his work--that is, what He has ordered, and hence should be observed by men.

12. Rulers are rightly expected, by their position, to hate evil; for their power is sustained by righteousness.

13. A specification of the general sentiment of Pr 16:12.

14. This wrath, so terrible and certain, like messengers of death (1Ki 2:25), can be appeased by the wise.

15. light of ... countenance--favor (Psa 4:6).

life--preserves it, or gives blessings which make it valuable.

the latter rain--fell just before harvest and matured the crop; hence specially valuable (De 11:14).

16. (Compare Pr 3:16; 4:5).

17. The highway--A common, plain road represents the habitual course of the righteous in departing from evil.

keepeth--observes.

18-19. (Compare Pr 15:33). Haughtiness and pride imply self-confidence which produces carelessness, and hence

a fall--literally, "sliding."

20. handleth a matter--wisely considers "the word," that is, of God (compare Pr 13:13).

trusteth--(Compare Psa 2:12; 118:8, 9).

21. wise in heart--who rightly consider duty.

sweetness of the lips--eloquent discourse, persuades and instructs others.

22. Understanding--or, "discretion," is a constant source of blessing (Pr 13:14), benefiting others; but fools' best efforts are folly.

23. The heart is the source of wisdom flowing from the mouth.

24. (Compare Pr 15:26). Gentle, kind words, by soothing the mind, give the body health.

25. (Compare Pr 14:2).

26. Diligence is a duty due to one's self, for his wants require labor.

27. ungodly man--(Compare Pr 6:12).

diggeth up evil--labors for it.

in his lips ... fire--His words are calumniating (Jas 3:6).

28. (Compare Pr 6:14; 10:31).

whisperer--prater, talebearer (Pr 18:8; 26:20).

29. violent man--or, "man of mischief" (Pr 3:31).

enticeth--(Pr 1:10).

30. He shutteth his eyes--denoting deep thought (Psa 64:6).

moving his lips--or, "biting his lips"--a determined purpose (Pr 6:13).

31. (Compare Pr 20:29).

if--or, which may be supplied properly, or without it the sense is as in Pr 3:16; 4:10, that piety is blessed with long life.

32. (Compare Pr 14:29).

taketh a city--that is, by fighting.

33. Seemingly the most fortuitous events are ordered by God.

The preparations of the heart in man - The Hebrew is לאדם מערכי לב leadam maarchey leb, which is, literally, "To man are the dispositions of the heart; but from the Lord is the answer of the tongue." Man proposes his wishes; but God answers as he thinks proper. The former is the free offspring of the heart of man; the latter, the free volition of God. Man may think as he pleases, and ask as he lists; but God will give, or not give, as he thinks proper. This I believe to be the meaning of this shamefully tortured passage, so often vexed by critics, their doubts, and indecisions. God help them! for they seldom have the faculty of making any subject plainer! The text does not say that the "preparations," rather dispositions or arrangements, מערכי maarchey "of the heart," as well as "the answer of the tongue, is from the Lord;" though it is generally understood so; but it states that the dispositions or schemes of the heart (are) man's; but the answer of the tongue (is) the Lord's. And so the principal versions have understood it.

Hominis est animam preparare; et Domini gubernare linguam - Vulgate. "It is the part of man to prepare his soul: it is the prerogative of the Lord to govern the tongue." מן בר נש תרעיתא דלבא ומן יי ממללא דלישנא min bar nash taritha delibba; umin yeya mamlala delishana - Chaldee. "From the son of man is the counsel of the heart; and from the Lord is the word of the tongue."

The Syriac is the same. καρδια ανδρος λογζεσθω δικαια, Ἱνα ὑπο του θεου διορθωθῃ τα διαβηματα αυτῃ - Septuagint. "The heart of man deviseth righteous things, that its goings may be directed by God."

The Arabic takes great latitude: "All the works of an humble man are clean before the Lord; and the wicked shall perish in an evil day." Of a man fit to maken redy the inwitt: and of the Lorde to governe the tunge. - Old MS. Bible. "A man maye well purpose a thinge in his harte: but the answere of the tonge cometh of the Lorde. - Coverdale.

Matthew's Bible, 1549, and Becke's Bible of the same date, and Cardmarden's of 1566, follow Coverdale. The Bible printed by R. Barker, at Cambridge, 4th., 1615, commonly called the Breeches Bible, reads the text thus: - "The preparations of the hart are in man; but the answere of the tongue is of the Lord." So that it appears that our first, and all our ancient versions, understood the text in the same way; and this, independently of critical torture, is the genuine meaning of the Hebrew text. That very valuable version published in Italian, at Geneva, fol. 1562, translates thus: Le dispositioni del cuore sono de l'huomo, ma la risposta del la lingua e dal Signore. "The dispositions of the heart are of man; but the answer of the tongue is from the Lord."

The modern European versions, as far as I have seen, are the same. And when the word dispositions, arrangements, schemes, is understood to be the proper meaning of the Hebrew term, as shown above, the sense is perfectly sound; for there may be a thousand schemes and arrangements made in the heart of man which he may earnestly wish God to bring to full effect, that are neither for his good nor God's glory; and therefore it is his interest that God has the answer in his own power. At the same time, there is no intimation here that man can prepare his own heart to wait upon, or pray unto the Lord; or that from the human heart any thing good can come, without Divine influence; but simply that he may have many schemes and projects which he may beg God to accomplish, that are not of God, but from himself. Hence our own proverb: "Man proposes, but God disposes." I have entered the more particularly into the consideration of this text, because some are very strenuous in the support of our vicious reading, from a supposition that the other defends the heterodox opinion of man's sufficiency to think any thing as of himself. But while they deserve due credit for their orthodox caution, they will see that no such imputation can fairly lie against the plain grammatical translation of the Hebrew text.

Commit thy works unto the Lord - See that what thou doest is commanded; and then begin, continue, and end all in his name. And thy thoughts shall be established - these schemes or arrangements, though formed in the heart, are agreeable to the Divine will, and therefore shall be established. His thoughts - his meditations - are right; and he begins and ends his work in the Lord; and therefore all issues well.

The Lord hath made all things for himself - He has so framed and executed every part of his creation, that it manifests his wisdom, power, goodness, and truth.

Even the wicked for the day of evil - וגם רשע ליום רעה vegam rasha leyom raah. The whole verse is translated by the Chaldee thus: "All the works of the Lord are for those who obey him; and the wicked is reserved for the evil day." As רעה raah literally signifies to feed, it has been conjectured that the clause might be read, yea, even the wicked he feeds by the day, or daily.

If we take the words as they stand in our present version, they mean no more than what is expressed by the Chaldee and Spriac: and as far as we can learn from their present confused state, by the Septuagint and Arabic, that "the wicked are reserved for the day of punishment." Coverdale has given, as he generally does, a good sense: "The Lorde dotll all thinges for his owne sake; yea, and when he kepeth the ungodly for the daye of wrath." He does not make the wicked or ungodly man; but when man has made himself such, even then God bears with him. But if he repent not, when the measure of his iniquity is filled up, he shall fall under the wrath of God his Maker.

Though hand join in hand, he shall not be unpunished - The day of wrath shall come on the wicked, whatever means he may take to avoid it. See Pro 11:21.

By mercy and truth iniquity is purged - This may be misunderstood, as if a man, by showing mercy and acting according to truth, could atone for his own iniquity. The Hebrew text is not ambiguous: בחסד ואמת יכפר עון bechesed veemeth yechapper avon; "By mercy and truth he shall atone for iniquity." He - God, by his mercy, in sending his son Jesus into the world, - "shall make an atonement for iniquity" according to his truth - the word which he declared by his holy prophets since the world began. Or, if we retain the present version, and follow the points in יכפר yecuppar, reading "iniquity is purged" or "atoned for," the sense is unexceptionable, as we refer the mercy and the truth to God. But what an awful comment is that of Don Calmet, in which he expresses, not only his own opinion, but the staple doctrine of his own Church, the Romish! The reader shall have his own words: "'L'iniquite se rachete par la misericorde et la verite.' On expie ses pechez par des oeuvres de misericorde envers le prochein; par la clemence, par la douceur, par compassion, par les aumones: et par la verite-par la fidelity, la bonne foi, la droiture, requite dans le commerce. Voyez Pro 3:3, Pro 14:22, Pro 20:28." "'Iniquity is redeemed by mercy and truth.' We expiate our sins by works of mercy towards our neighbor; by clemency, by kindness, by compassion, and by alms: and by truth - by fidelity, by trustworthiness, by uprightness, by equity in commerce." If this be so, why was Jesus incarnated? Why his agony and bloody sweat, his cross and passion, his death and burial, his resurrection and ascension? Was it only to supply a sufficient portion of merit for those who had neglected to make a fund for themselves? Is the guilt of sin so small in the sight of Divine justice, that a man can atone for it by manifesting good dispositions towards his neighbors, by giving some alms, and not doing those things for which he might be hanged? Why then did God make such a mighty matter of the redemption of the world? Why send his Son at all? An angel would have been more than sufficient; yea, even a sinner who had been converted by his own compassion, alms-deeds, etc., would have been sufficient. And is not this the very doctrine of this most awfully fallen and corrupt Church? Has she not provided a fund of merit in her saints, of what was more than requisite for themselves that it might be given, or sold out, to those who had not enough of their own? Now such is the doctrine of the Romish Church - grossly absurd, and destructively iniquitous! And because men cannot believe this, cannot believe these monstrosities, that Church will burn them to ashes. Ruthless Church! degenerated, fallen, corrupt, and corrupting! once a praise now a curse, in the earth. Thank the blessed God, whose blood alone can expiate sin, that he has a Church upon the earth; and that the Romish is not the Catholic Church; and that it has not that political power by which it would subdue all things to itself.

When a man's ways please the Lord - God is the guardian and defense of all that fear and love him; and it is truly astonishing to see how wondrously God works in their behalf, raising them up friends, and turning their enemies into friends.

A man's heart deviseth his way - This is precisely the same sentiment as that contained in the first verse, on the true meaning of which so much has been already said.

A divine sentence - קסם kesem, "divination," as the margin has it. Is the meaning as follows? Though divination were applied to a righteous king's lips, to induce him to punish the innocent and spare the guilty, yet would not his lips transgress in judgment; so firmly attached is he to God, and so much is he under the Divine care and influence. Whatever judgment such a one pronounces, it may be considered as a decision from God.

All the weights of the bag are his - Alluding, probably, to the standard weights laid up in a bag in the sanctuary, and to which all weights in common use in the land were to be referred, in order to ascertain whether they were just: but some think the allusion is to the weights carried about by merchants in their girdles, by which they weigh the money, silver and gold, that they take in exchange for their merchandise. As the Chinese take no coin but gold and silver by weight, they carry about with them a sort of small steelyard, by which they weigh those metals taken in exchange.

It is an abomination to kings, etc. - In all these verses the wise man refers to monarchical government rightly administered. And the proverbs on this subject are all plain.

How much better - to get wisdom than gold? - Who believes this, though spoken by the wisest of men, under Divine inspiration?

The highway of the upright - The upright man is ever departing from evil; this is his common road: and by keeping on in this way, his soul is preserved.

Pride goeth before destruction - Here pride is personified: it walks along, and has destruction in its train.

And a haughty spirit before a fall - Another personification. A haughty spirit marches on, and ruin comes after.

In this verse we find the following Masoretic note in most Hebrew Bibles. חצי הספר chatsi hassepher: "the middle of the book." This verse is the middle verse; and the first clause makes the middle of the words of the book of Proverbs.

Understanding is a well-spring of life - מקור חיים mekor chaiyim; another allusion to the artery that carries the blood from the heart to distribute it to all the extremities of the body.

The heart of the wise teacheth his mouth - He has a wise heart; he speaks as it dictates; and therefore his speeches are all speeches of wisdom.

Pleasant words are as a honey-comb - The honey of which is sweeter than that which has been expressed from it, and has a much finer flavour before it has come in contact with the atmospheric air.

There is a way that seemeth right - This whole verse is precisely the same as that Pro 14:12.

He that laboureth - No thanks to a man for his labor and industry; if he do not work he must starve.

An ungodly man diggeth up evil - How will the following suit?

Effodiuntur opes irritamenta malorum "Wealth, the incitement to all evil, is digged up out the earth."

A wicked man labors as much to bring about an evil purpose, as the quarryman does to dig up stones.

In his lips - a burning fire - His words are as inflammable, in producing strife and contention among his neighbors, as fire is in igniting dry stubble.

He shutteth his eyes to devise, etc. - He meditates deeply upon ways and means to commit sin. He shuts his eyes that he may shut out all other ideas, that his whole soul may be in this.

The hoary head is a crown of glory - The latter part of the verse is very well added, for many a sinner has a hoary head.

He that ruleth his spirit, than he that taketh a city - It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others.

The spirit of this maxim is so self-evident, that most nations have formed similar proverbs. The classical reader will remember the following in Hor., Odar. lib. ii., Od. 2: -

Latius regnes, avidum domando

Spiritum, quam si Libyam remotis

Gadibus jungas, et uterque Poenus

Serviat uni. "By virtue's precepts to control

The furious passions of the soul,

Is over wider realms to reign,

Unenvied monarch, than if Spain\\

You could to distant Libya join,

And both the Carthages were thine."

Francis.

And the following from Ovid is not less striking: -

Fortior est qui se, quam qui fortissima vincit

Moenia, nec virtus altius ire potest. "He is more of a hero who has conquered himself, than he who has taken the best fortfied city."

Beyond this self-conquest the highest courage can not extend; nor did their philosophy teach any thing more sublime.

The lot is cast into the lap - On the lot, see the note on Num 26:55. How far it may be proper now to put difficult matters to the lot, after earnest prayer and supplication, I cannot say. Formerly, it was both lawful and efficient; for after it was solemnly cast, the decision was taken as coming immediately from the Lord. It is still practiced, and its use is allowed even by writers on civil law. But those who need most to have recourse to the lot are those who have not piety to pray nor faith to trust to God for a positive decision. The lot should never be resorted to in indifferent matters; they should be those of the greatest importance, in which it appears impossible for human prudence or foresight to determine. In such cases the lot is an appeal to God, and he disposes of it according to his goodness, mercy, and truth. The result, therefore, cannot be fortuitous.

From the Lord - Men can neither think nor speak wisely and well without Divine assistance.

Weigheth - Exactly knows as men do the things which they weigh. Spirits - The hearts of men.

Commit - Refer all thy actions and concerns to God, as the end of them, and depend upon God's providence for success. Established - Thy designs shall be brought to an happy issue.

Doth work - He orders or disposes. For - For his own glory; for the discovery of his wisdom, power, goodness, truth, justice. The wicked - Wilful and impenitent sinners. Men make themselves wicked, and God therefore makes them miserable.

By mercy - By a merciful and just and faithful frame of heart and course of life. Is purged - As they qualify a man to offer up acceptable prayers to God for the pardon of his sins. By fear - By a filial reverence unto God. Depart - They are kept from abusing pardoning mercy, and from returning to folly or wickedness.

Deviseth - Proposes what he will do. Directeth - Over - rules and disposes all his designs and actions.

A divine sentence - Great sagacity and piercing judgment. Of the king - Of wise kings; who only are worthy of that name and office.

The Lord's - Are made by his direction and appointment, so that no man can alter them without violating God's rights and authority.

A cloud - As acceptable as those clouds which bring the latter rain, whereby the fruits are filled and ripened a little before the harvest.

The high - way - Their common road, in which they walk, tho' through frailty or temptation they slip into the bypath of sin. From evil - From the evil of sin, and consequently from the evil of punishment. Keepeth - That takes heed to walk in that high - way.

Good - He who orders his affairs with discretion.

The wise - He who is truly wise, shall be so accounted by others. Sweetness - Eloquence added to wisdom. Increaseth - Both in himself, for while a man teaches others, he improves himself; and others, who by this means are induced to hear and receive his instructions.

The instruction - Their most grave and serious counsels are foolish.

Teacheth - Directs him what to speak, and keeps him from speaking foolishly. Addeth - Enables him to speak learnedly and wisely.

Diggeth up - Prosecutes his evil designs with great industry. His lips - His tongue is set on fire of hell.

Shutteth - That his thoughts may be more intent. Moving - Which is the gesture of one whose thoughts are deeply engaged.

Is better - Of a more gallant and generous spirit, and more valiant and victorious.

The lot - As the ancient practice was in deciding doubtful things. The event of which though casual to men, is directed by God's providence.

1 THe preparations of the heart in man, and the answer of the tongue is from the LORD .

Men can neither think nor speak wisely and well of themselves, or without divine assistance. Or, as many others, both ancient and modern Interpreters render the verse, The preparations, or dispositions, or orderings of the heart are in or from a man, (i. e. a man may consider and contrive in his own thoughts what he wills or designs to speak. Which is spoken by way of concession, yet not excluding mans dependance upon God therein, which is evident both from many plain Texts of Scripture, and from undeniable Reason.) but the answer or speech (as this word is oft used) of the tongue is from the Lord. Men cannot express their own thoughts without Gods leave and help, and their tongues are oft over-ruled by God to speak what was besides and above their own thoughts, as he did Balaam, Numb. 23. and Cajaphas, Ioh. 11. 49, 50, 51.

Marginal references: Ver. 9. & Ch. 19. 2[illegible: 1+ letters] & 20. 24. Jer. 10. 23.; Or, dis[illegible: 1+ letters] ▪

2 All the ways of man are clean in his own eyes , but the LORD weigheth the spirits .

Many Men can easily flatter and deceive themselves into a good opinion of themselves, and of their own actions, though they be sinful. See below, v. 25. and compare 1 Cor. 4. 4.

i. e. Exactly knoweth, as men do the things which they weigh and examine.

The hearts of men, from which both mens actions, and the goodness and badness of them in a great measure, proceeds, their ends and intentions, their dispositions and affections, which are hid not onely from others, but oft times from a mans self; whereby he is unfit to judge in his own cause, and easily mistaken, if he do not use great diligence and fidelity. In this last clause he intimates the reason why men deceive themselves, in judging of their state and Actions, because they do not search their own hearts.

Marginal references: Chap. [illegible: 1+ letters]1▪

3 Commit thy works unto the LORD , and thy thoughts shall be established .

Heb. roll, &c. as a man rolls a burden to another, which is too heavy for himself, imploring his help. Refer all thy actions and concerns to God, and to his Glory, as the end of them, and in the discharge of thy own duty depend upon Gods Providence for assistance and success.

Thy honest desires and designs shall be brought to an happy issue one way or other.

Marginal references: Psal. 37. 5. [illegible: 1+ letters] 55. 22. Mat. 6. 25. Luke 12. 22▪ [illegible: 1 word]. 5. 7.; Heb. roll.

4 The LORD hath made all things for himself , yea, even the wicked for the day of evil .

Or, hath wrought, or doth work; for the Hebrews express the present as well as the past time by this tense: he ordereth or disposeth: for this may be understood either of the works of Creation, or of Providence.

And especially all men▪

For his own service and glory, for the discovery and illustration of his own Wisdom, Power, Goodness, Truth, Justice, and his other most glorious Perfections.

Wilful and impenitent Sinners.

For the time of punishment, as this Phrase is used, Psal. 49. 5. Ier. 17. 18. and elsewhere: of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfie the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men. Men make themselves wicked, and God therefore makes them miserable.

Marginal references: [illegible: 1+ letters]ob 21. 20. [illegible: 1 word]. 9. 22.

5 Every one that is proud in heart , is an abomination to the LORD, though hand join in hand , he shall not be unpunished.

Though he dissemble it in his outward carriage and countenance, as Psal. 10. 4. In whose heart Pride rules.

Though they have many Friends and Assistants. See the same Phrase, Prov. 11. 21.

Marginal references: [illegible: 1 word]. 6. 17. [illegible: 1 word] ▪ 13.; [illegible: 1 span].

6 By mercy and truth iniquity is purged , and by the fear of the LORD men depart from evil .

Either 1. By Gods Mercy or Grace, and by his truth in performing his Promises made to sinners in Christ. Or 2▪ By mens Mercy and Truth, as those very words are jointly used, Prov. 3. 3. & 20, 28. and elsewhere; and as, in the following clause, the fear of the Lord is a Grace or Disposition in men: by a merciful and just and faithful frame of heart and course of Life: which are here opposed to Sacrifices, as mercy is, Hos. 6. 6. by which the hypocritical Jews expected to obtain the expiation of their sins.

Not meritoriously but instrumentally, as they qualifie a man to offer up acceptable Prayers to God for the Pardon of his sins, and to receive and apply to himself that pardon which Christ by his Blood hath purchased for all sincere Believers, who are filled with Mercy and Truth, and other Graces.

By a filial Reverence or Respect unto God, and by an holy fear of offending God, and by a dread of Gods judgments.

They are kept from abusing pardoning Mercy, and from returning to Folly or Wickedness. So he sheweth that Justification and Sanctification are constant and inseparable Companions.

Marginal references: [illegible: 1 span].

7 When a mans ways please the LORD, he maketh even his enemies to be at peace with him .

By disposing their hearts to kindness towards him.

8 Better is a little with righteousness, than great revenues without right .

This was in effect said before, Prov. 15. 16. and is here repeated, partly because of the great importance and usefulness of this truth, and partly because men are very hardly brought to a serious belief of it.

Marginal references: Psal. 37. 16.

9 A mans heart deviseth his way , but the LORD directeth his steps .

Considers and proposeth to himself what he will do.

Overruleth and disposeth all their designs and actions as he pleaseth, and not as they list.

Marginal references: Ver. 1.

10 A divine sentence is in the lips of the king , his mouth transgresseth not in judgment.

Heb. Divination, which is somtimes taken in a good sense for Prudence, as it is, Isa. 3. 2. A great sagacity and piercing judgment to discern dubious and difficult cases.

Or, should be, for the verb is wanting in the Hebrew, and this may be supplied as well as is. And he seems not so much to speak of the matter of Fact, as if it were thus in all Kings, which is notoriously and confessedly untrue, as of the duty of Kings, in whom Wisdom is a necessary qualification. For thus the two following Proverbs concerning Kings, v. 12. 13. must be understood, otherwise they are repugnant to common Experience.

Either 1. Of wise Kings, who onely are worthy of that Name and Office; King being here put for a wise King, as a Name is put for a good Name, and a Woman for a good Woman, Eccles. 7. 28. and then this is true in fact, as it was in David, 2 Sam. 14. 17. and in Solomon, 1 Kin. 3. 28. Or 2. Of Kings in general, in the sense before given: for seeing the word is generally expressed without any limitation both here and v 12, 13. it may seem presumption to confine it to those few Kings which are, or were, wise and good.

Or, Shall, or should not transgress, or go beyond the bounds of Religion and Justice.

Marginal references: Heb. divi [illegible: 1+ letters].; Chap. 20. 8.

11 A just weight and balance are the LORD's , all the weights of the bag are his work.

Are Gods work, as it follows, made by his direction and appointment, so as no man can corrupt or alter them without violating Gods Rights and Authority, and incurring his displeasure.

Heb. the stones, which they then used as weights. See on Prov. 11. 1.

Marginal references: Lev. 19. 36. Chap. 11. 1.; Heb. all the stones.

12 It is an abomination to kings to commit wickedness ; for the throne is established by righteousness .

They should not onely abstain from all wicked practices, but abhor them both in their own persons, and in all their servants and subjects. It is too plain, that he speaks not of the common practice, but of the duty, of Kings, as on v. 10. And such affirmative expressions are oft used in Scripture to express mens duty onely, as 1 Cor. 6. 19. your body is (i. e. should be) the temple, &c. and 7. 32. careth, &c. i. e. ought to care.

And (which is implied) weakned, and sometimes overthrown by unrighteousness; and therefore this is necessary for their own security and happiness.

Marginal references: Ch. 20. 28. & 25. 5. & 29. 14.

13 Righteous lips are the delight of kings , and they love him that speaketh right.

All wise and good Kings do, and all Kings should, delight in employing such Counsellors, Judges, and Officers under them, as are just and faithful in their Counsels, and Sentences, and Actions, because such bring great honour and advantage to them.

14 The wrath of a king is as messengers of death , but a wise man will pacifie it .

Is as terrible as if many Messengers were sent to denounce the sentence of death, and to execute it.

Will use all prudent and lawful means to pacifie it.

Marginal references: Ch. 19. 12▪

15 In the light of the kings countenance is life , and his favour is as a cloud of the latter rain .

His Favour and smiling Countenance is most sweet and refreshing, especially to him that was under a Sentence of death, v. 14.

As acceptable as those clouds which brings the latter Rain, whereby the fruits are filled and ripened a little before the Harvest: of which see Deut. 11. 14. Iob 29. 23. Iam. 5. 7.

Marginal references: Ch. 19. 12.

16 How much better is it to get wisdom than gold ? and to get understanding, rather to be chosen than silver?

It is inexpressibly and unconceivably better, as this Phrase implies, Psal. 31. 19. & 36. 7. & 92. 5. &c.

Because it brings a man more certain, and compleat, and lasting comfort and advantage.

Marginal references: Ch. 8. 11, 19.

17 The high-way of the upright is to depart from evil , he that keepeth his way preserveth his soul .

Their common road, in which they constantly purpose and desire, and customarily use, to walk, although somtimes through frailty or temptation they slip into the by-paths of sin.

From the evil of sin, and consequently from the evil of punishment.

That takes heed to walk in that high-way.

From that mischief which befalls those that walk in the crooked paths of wickedness.

18 Pride goeth before destruction , and an haughty spirit before a fall.

It is commonly a forerunner and cause of mens ruine, because it highly provokes both God and Men.

Marginal references: Ch. 11. 2. & 18. 12.

19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud .

Who will spoil and rob others to maintain their own Pomp and Luxury.

20 He that handleth a matter wisely , shall find good , and whoso trusteth in the LORD happy is he .

He who orders his affairs with discretion. Or, as others, both ancient and later Interpreters take it, He that understandeth, or at endeth to the Word. to wit, the Word of God, which is called absolutely the Word, Prov. 13. 13. and elsewhere, making that the rule of his actions.

Shall obtain happy success.

Who doth not trust to his own prudence or diligence, but to God's providence and blessings. Or, who mixeth God's Word with Faith, as the Phrase is, Heb 4. 2.

He shall not onely find some good, but shall certainly attain to true happiness.

Marginal references: Or, he that understandeth a matter.; Psal. 2. 12. & 34. 8. & 125. 1. Isa. 30. 18. Jer. 17. 7.

21 The wise in heart shall be called prudent , and the sweetness of the lips increaseth learning .

The sense is either, 1. He who hath Wisdom or sound knowledg in his Heart, will shew it by his prudence in [illegible: 1 word] his Actions. Or rather, 2. He who is truly wise, or prudent, or intelligent (all which words most commonly signify one and the same thing, both in this and in other Books of Scripture) shall be so called or accounted by others.

Eloquence added to Wisdom, the faculty of expressing a Man's mind fitly, and freely, and acceptably.

Both in himself, for whilst a Man teacheth others, he improveth himself; and especially in others, who by this means are induced to hear and receive his good instructions. Wisdom gets a Man repute with others, but this faculty of right speaking, makes a wise Man more instrumental to do good to others.

22 Understanding is a well-spring of life to him that hath it , but the instruction of fools is folly .

Is conti[illegible: 1+ letters]ually suggesting wholesom and saving Instructions

And to others also, as is understood from the following clause.

Their most grave and serious counsels are foolish.

Marginal references: Ch. 13. 14. & 14. 27.

23 The heart of the wise teacheth his mouth , and addeth learning to his lips .

Directeth him what, and when, and how to speak, and keepeth him from speaking rashly and foolishly.

i. e. Inableth him to speak learnedly and wisely. Or, increaseth Learning (in himself and others) by (as this Hebrew Particle oft signifies, and is by some rendred here) his lips, i. e. by his wise speeches; that this may agree with the latter clause of v. 21. where this same Phrase is used.

Marginal references: Heb. maketh wise.

24 Pleasant words are as an honey-comb, sweet to the soul, and health to the bones .

The Discourses of the wise, last mentioned, v. 23. which yield both profit and delight, their wholesom counsels and refreshing comforts.

To the body, Synecdochically expressed by the Bones, the strongest and greatest parts of it, and the supporters of the rest.

Marginal references: Ch. 15. 26.

25 * There is a way that seemeth right unto a man, but the end thereof is the ways of death .

This whole Verse was delivered before Ch. 14. 12. and is here repeated partly for its great importance and usefulness to prevent that self-deceit, which is so common and dangerous: and partly to keep men from leaning too much to their own understanding, and to oblige them to seek and receive the good counsels of wise and holy men.

26 He that laboureth, laboureth for himself , for his mouth craveth it of him .

For his own use and benefit. The scope of the Proverb is to commend and press diligence in a Man's calling, and to condemn idleness.

Heb. boweth to him, as a suppliant, beggeth him to labour that it may have somthing to put into it for its own comfort, and for the nourishment of the whole Body.

Marginal references: Eccles. 6. 7.; Heb. the Soul of him that laboureth.; Heb. boweth unto him.

27 An ungodly man diggeth up evil , and in his lips there is as a burning fire .

Inventeth or designeth mischief to others▪ and prosecuteth his evil designs with great and constant industry.

As his thoughts, so also his words are very vexatious and pernicious; his Tongue is set on fire of Hell, and sets himself and others on fire by lyes and slanders, and other provoking speeches.

Marginal references: Heb. a man of Belial.

28 A froward man † soweth strife , and a whisperer separateth chief friends .

Or, perverse, who perverteth his words and ways, who pleaseth not God, and is contrary to men, as was said of the Jews, 1 Thess. 2. 15.

by whispering such things as may provoke one against another.

Who secretly carry Tales from one to another, publishing those evil words and actions which they should conceal, and detracting from their good actions, and perverting such as are innocent with their false constructions.

Heb. a chief Friend, the Singular number put for the Plural, as is frequent in the Hebrew Text.

Marginal references: Ch. 6. 14. 19. & 15. 18. & 26. 21. & 29. 22.; Ch. 17. 9.

29 A violent man enticeth his neighbour , and leadeth him into the way that is not good .

Heb. A Man of violence, i. e. devoted to violent and injurious, courses.

Into a confederacy with him in his wicked practices, as it follows.

i. e. That is very sinful, as this Phrase is used, Prov▪ 17. 26. & 18. 5. and oft elsewhere.

30 He shutteth his eyes to devise froward things, moving his lips he bringeth evil to pass.

That his Thoughts may be more free and intent to contrive mischief.

Which is the gesture, either 1. of one whose Thoughts are deeply engaged. Or 2. of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived.

Marginal references: Heb. s[illegible: 1+ letters] eth [illegible: 1 word].

31 The hoary head is a crown of glory , if it be found in the way of righteousness .

A great Honour and Ornament, as it is a singular Blessing of God, a token of great experience and prudence, as it comes nearest to God, who is called, The Ancient of Days, Dan. 7. 9.

If it be accompanied with true Piety, otherwise an old Sinner is accu[illegible: 1+ letters]sed, Isa. 65. 20. Heb. it shall be found, &c. This is a priviledge promised to righteous Persons, Exod. 20. 12. Prov. 3. 16. & 4. 22. whereas ungodly men shall not live out half their days, Psal. 55. 23.

Marginal references: Ch. 20. 29.; Heb i[illegible: 1+ letters] [illegible: 1 word] ▪ or, [illegible: 1 word] be found.

32 He that is slow to anger , is better than the mighty; and he that ruleth his spirit , than he that taketh a city.

Not apt to revenge, but ready to forgive, injuries.

Because he is more like to God, more wise to foresee and to prevent mischief both to himself and others, which oft cometh from rash anger, of a more gallant and generous spirit, and more valiant and victorious, as i[illegible: 1+ letters] follows. This is opposed to the perverse judgment of the World, who esteem such Persons pusillanimous and cowardly.

That subdueth his passions; for his victory is the more glorious, because he fights with the stronger enemy, he conquers by his own, and not by other, mens hands and he gets a greater glory and advantage to himself▪ and that without the injury and ruine of others, wherewith the Conquests of Cities are commonly attended.

33 The lot is cast into the lap , but the whole disposing therof is of the LORD .

As the ancient practice was in dividing Inheritances, and deciding doubtful things, of which see Numb. 26. 55. Ios. 7. 16. 1 Sam. 10. 20▪ 21. & 14. 41, 42. Prov. 1. 14. Act. [illegible: 1+ letters]. 26.

The event though casual to men, is directed and determined by God's counsel and providence.

Marginal references: Ch. 18. 18.; Heb. judgment.

Pro 16:1

Four proverbs of God, the disposer of all things: 1 Man’s are the counsels of the heart;    But the answer of the tongue cometh from Jahve.

Gesen., Ewald, and Bertheau incorrectly understand 1b of hearing, i.e., of a favourable response to what the tongue wishes; 1a speaks not of wishes, and the gen. after מענה (answer) is, as at Pro 15:23; Mic 3:7, and also here, by virtue of the parallelism, the gen. subjecti Pro 15:23 leads to the right sense, according to which a good answer is joy to him to whom it refers: it does not always happen to one to find the fitting and effective expression for that which he has in his mind; it is, as this cog. proverb expresses it, a gift from above (δοθήσεται, Mat 10:19). But now, since מענה neither means answering, nor yet in general an expression (Euchel) or report (Löwenstein), and the meaning of the word at 4a is not here in question, one has to think of him whom the proverb has in view as one who has to give a reason, to give information, or generally - since ענה, like ἀμείβεσθαι, is not confined to the interchange of words - to solve a problem, and that such an one as requires reflection. The scheme (project, premeditation) which he in his heart contrives, is here described as מערכי־לב, from ערך, to arrange, to place together, metaphorically of the reflection, i.e., the consideration analyzing and putting a matter in order. These reflections, seeking at one time in one direction, and at another in another, the solution of the question, the unfolding of the problem, are the business of men; but the answer which finally the tongue gives, and which here, in conformity with the pregnant sense of מענה (vid., at Pro 15:23, Pro 15:28), will be regarded as right, appropriate, effective, thus generally the satisfying reply to the demand placed before him, is from God. It is a matter of experience which the preacher, the public speaker, the author, and every man to whom his calling or circumstances present a weighty, difficult theme, can attest. As the thoughts pursue one another in the mind, attempts are made, and again abandoned; the state of the heart is somewhat like that of chaos before the creation. But when, finally, the right thought and the right utterance for it are found, that which is found appears to us, not as if self-discovered, but as a gift; we regard it with the feeling that a higher power has influenced our thoughts and imaginings; the confession by us, ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ (2Co 3:5), in so far as we believe in a living God, is inevitable.

Pro 16:2 2 Every way of a man is pure in his own eyes;    But a weigher of the spirits is Jahve.

Variations of this verse are Pro 21:2, where ישׁר for זך (according to the root-meaning: pricking in the eyes, i.e., shining clear, then: without spot, pure, vid., Fleischer in Levy’s Chald. Wörterbuch, i. 424), לבּות for רוּחות, and כּל־דּרך for כּל־דּרכי, whereupon here without synallage (for כל means the totality), the singular of the pred. follows, as Isa 64:10; Eze 31:15. For the rest, cf. with 2a, Pro 14:12, where, instead of the subj. בּעיני, is used לפני, and with 2b, Pro 24:12, where God is described by תּכן לבּות. The verb תּכן is a secondary formation from כּוּן (vid., Hupfeld on Psa 5:7), like תּכן from Arab. tyaḳn (to be fast, sure), the former through the medium of the reflex. התכּונן, the latter of the reflex. Arab. âitḳn; תּכן means to regulate (from regula, a rule), to measure off, to weigh, here not to bring into a condition right according to rule (Theodotion, ἑδράζων, stabiliens, Syr. Targ. מתקּן, Venet. καταρτίζει; Luther, “but the Lord maketh the heart sure”), but to measure or weigh, and therefore to estimate rightly, to know accurately (Jerome, spiritum ponderator est Dominus). The judgment of a man regarding the cause of life, which it is good for him to enter upon, lies exposed to great and subtle self-deception; but God has the measure and weight, i.e., the means of proving, so as to value the spirits according to their true moral worth; his investigation goes to the root (cf. κριτικός, Heb 4:12), his judgment rests on the knowledge of the true state of the matter, and excludes all deception, so that thus a man can escape the danger of delusion by no other means than by placing his way, i.e., his external and internal life, in the light of the word of God, and desiring for himself the all-penetrating test of the Searcher of hearts (Psa 139:23.), and the self-knowledge corresponding to the result of this test.

Pro 16:3 3 Roll on Jahve thy works,    So thy thoughts shall prosper.

The proverbs Pro 16:1-3 are wanting in the lxx; their absence is compensated for by three others, but only externally, not according to their worth. Instead of גּל, the Syr., Targ., and Jerome read גּל, revela, with which the על, Psa 37:5, cf. Psa 55:23, interchanging with אל (here and at Psa 22:9), does not agree; rightly Theodotion, κύλισον ἐπὶ κύριον, and Luther, “commend to the Lord thy works.” The works are here, not those that are executed, Exo 23:16, but those to be executed, as Psa 90:17, where כּונן, here the active to ויכּונוּ, which at Pro 4:26 as jussive meant to be placed right, here with ו of the consequence in the apodosis imperativi: to be brought about, and to have continuance, or briefly: to stand (cf. Pro 12:3) as the contrast of disappointment or ruin. We should roll on God all matters which, as obligations, burden us, and on account of their weight and difficulty cause us great anxiety, for nothing is too heavy or too hard for Him who can overcome all difficulties and dissolve all perplexities; then will our thoughts, viz., those about the future of our duty and our life-course, be happy, nothing will remain entangled and be a failure, but will be accomplished, and the end and aim be realized.

Pro 16:4 4 Jahve hath made everything for its contemplated end;    And also the wicked for the day of evil.

Everywhere else מענה means answer (Venet. πρὸς ἀπόκρισιν αὐτοῦ), which is not suitable here, especially with the absoluteness of the כּל; the Syr. and Targ. translate, obedientibus ei, which the words do not warrant; but also propter semet ipsum (Jerome, Theodotion, Luther) give to 4b no right parallelism, and, besides, would demand למענו or למענהוּ. The punctuation למּענהוּ, which is an anomaly (cf. כּגּברתּהּ, Isa 24:2, and בּערינוּ, Ezr 10:14), shows (Ewald) that here we have, not the prepositional למען, but ל with the subst. מענה, which in derivation and meaning is one with the form מעז abbreviated from it (cf. מעל, מער), similar in meaning to the Arab. ma'anyn, aim, intention, object, and end, and mind, from 'atay, to place opposite to oneself a matter, to make it the object of effort. Hitzig prefers למענה, but why not rather למענהוּ, for the proverb is not intended to express that all that God has made serve a purpose (by which one is reminded of the arguments for the existence of God from final causes, which are often prosecuted too far), but that all is made by God for its purpose, i.e., a purpose premeditated by Him, that the world of things and of events stands under the law of a plan, which has in God its ground and its end, and that also the wickedness of free agents is comprehended in this plan, and made subordinate to it. God has not indeed made the wicked as such, but He has made the being which is capable of wickedness, and which has decided for it, viz., in view of the “day of adversity” (Ecc 7:14), which God will cause to come upon him, thus making His holiness manifest in the merited punishment, and thus also making wickedness the means of manifesting His glory. It is the same thought which is expressed in Exo 9:16 with reference to Pharaoh. A praedestinatio ad malum, and that in the supralapsarian sense, cannot be here taught, for this horrible dogma (horribile quidem decretrum, fateor, says Calvin himself) makes God the author of evil, and a ruler according to His sovereign caprice, and thus destroys all pure conceptions of God. What Paul, Rom 9, with reference to Exo 9:16, wishes to say is this, that it was not Pharaoh’s conduct that determined the will of God, but that the will of God is always the antecedens: nothing happens to God through the obstinacy and rebellion of man which determines Him to an action not already embraced in the eternal plan, but also such an one must against his will be subservient to the display of God’s glory. The apostle adds Rom 9:22, and shows that he recognised the factor of human self-determination, but also as one comprehended in God’s plan. The free actions of men create no situation by which God would be surprised and compelled to something which was not originally intended by Himself. That is what the above proverb says: the wicked also has his place in God’s order of the world. Whoever frustrates the designs of grace must serve God in this, ἐνδείζασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ (Rom 9:22).

Pro 16:5

Here follow three proverbs of divine punishment, expiatio [Versühnung] and reconciliatio [Versöhnung]. 5 An abomination of Jahve is every one who is haughty;    The hand for it [assuredly] he remains not unpunished.

Proverbs thus commencing we already had at Pro 15:9, Pro 15:26. גּבהּ is a metaplastic connecting form of גּבהּ; on the contrary, גּבהּ, 1Sa 16:7; Psa 103:11, means being high, as גּבהּ, height; the form underlying גּבהּ is not גּבהּ (as Gesen. and Olshausen write it), but גּבהּ. In 5b, Pro 11:21 is repeated. The translators are perplexed in their rendering of יד ליד. Fleischer: ab aetate in aetatem non (i.e., nullo unquam tempore futuro) impunis erit.

Pro 16:6 6 By love and truth is iniquity expiated,    And through the fear of Jahve one escapes from evil - literally, there comes (as the effect of it) the escaping of evil (סוּר, n. actionis, as Pro 13:19), or rather, since the evil here comes into view as to its consequences (Pro 14:27; Pro 15:24), this, that one escapes evil. By חסד ואמת are here meant, not the χάρις καὶ ἀλήθεια of God (Bertheau), but, like Pro 20:28, Isa 39:8, love and faithfulness in the relation of men to one another. The ב is both times that of the mediating cause. Or is it said neither by what means one may attain the expiation of his sins, nor how he may attain to the escaping from evil, but much rather wherein the true reverence for Jahve, and wherein the right expiation of sin, consist? Thus von Hofmann, Schriftbew. i. 595. But the ב of בחסד is not different from that of בּזאת, Isa 27:9. It is true that the article of justification is falsified if good works enter as causa meritoria into the act of justification, but we of the evangelical school teach that the fides quâ justificat is indeed inoperative, but not the fides quae justificat, and we cannot expect of the O.T. that it should everywhere distinguish with Pauline precision what even James will not or cannot distinguish. As the law of sacrifice designates the victim united with the blood in the most definite manner, but sometimes also the whole transaction in the offering of sacrifice even to the priestly feast as serving לכפּר, Lev 10:17, so it also happens in the general region of ethics: the objective ground of reconciliation is the decree of God, to which the blood in the typical offering points, and man is a partaker of this reconciliation, when he accepts, in penitence and in faith, the offered mercy of God; but this acceptance would be a self-deception, if it meant that the blotting out of the guilt of sin could be obtained in the way of imputation without the immediate following thereupon of a blotting of it out in the way of sanctification; and therefore the Scriptures also ascribe to good works a share in the expiation of sin in a wider sense - namely, as the proofs of thankful (Luk 7:47) and compassionate love (vid., at Pro 10:2), as this proverb of love and truth, herein according with the words of the prophets, as Hos 6:6; Mic 6:6-8. He who is conscious of this, that he is a sinner, deeply guilty before God, who cannot stand before Him if He did not deal with him in mercy instead of justice, according to the purpose of His grace, cannot trust to this mercy if he is not zealous, in his relations to his fellow-men, to practise love and truth; and in view of the fifth petition of the Lord’s Prayer, and of the parable of the unmerciful steward rightly understood, it may be said that the love which covers the sins, Pro 10:12, of a neighbour, has, in regard to our own sins, a covering or atoning influence, of “blessed are the merciful, for they shall obtain mercy.” That “love and truth” are meant of virtues practised from religious motives, 6b shows; for, according to this line, by the fear of Jahve one escapes evil. The fear of Jahve is subjection to the God of revelation, and a falling in with the revealed plan of salvation.

Pro 16:7 7 If Jahve has pleasure in the ways of a man,    He reconciles even his enemies to him - properly (for השׁלים is here the causative of the transitive, Jos 10:1): He brings it about that they conclude peace with him. If God has pleasure in the ways of a man, i.e., in the designs which he prosecutes, and in the means which he employs, he shows, by the great consequences which flow from his endeavours, that, even as his enemies also acknowledge, God is with him (e.g., Gen 26:27.), so that they, vanquished in heart (e.g., 2Sa 19:9.), abandon their hostile position, and become his friends. For if it is manifest that God makes Himself known, bestowing blessings on a man, there lies in this a power of conviction which disarms his most bitter opponents, excepting only those who have in selfishness hardened themselves.

Pro 16:8

Five proverbs of the king, together with three of righteousness in action and conduct: 8 Better is a little with righteousness,    Than rich revenues with unrighteousness.

The cogn. proverb Pro 15:16 commences similarly. Of רב תּבוּאות, multitude or greatness of income, vid., Pro 14:4 : “unrighteous wealth profits not.” The possessor of it is not truly happy, for sin cleaves to it, which troubles the heart (conscience), and because the enjoyment which it affords is troubled by the curses of those who are injured, and by the sighs of the oppressed. Above all other gains rises ἡ εὐσέβεια μετ ̓ αὐταρκείας (1Ti 6:6).

Pro 16:9 9 The heart of man deviseth his way;    But Jahve directeth his steps.

Similar to this is the German proverb: “Der Mensch denkt, Gott lenkt” [= our “man proposes, God disposes”], and the Arabic el-‛abd (העבד = man) judebbir wallah juḳaddir; Latin, homo proponit, Deus disponit; for, as Hitzig rightly remarks, 9b means, not that God maketh his steps firm (Venet., Luther, Umbreit, Bertheau, Elster), but that He gives direction to him (Jerome, dirigere). Man deliberates here and there (חשּׁב, intens. of חשׁב, to calculate, reflect) how he will begin and carry on this or that; but his short-sightedness leaves much out of view which God sees; his calculation does not comprehend many contingencies which God disposes of and man cannot foresee. The result and issue are thus of God, and the best is, that in all his deliberations one should give himself up without self-confidence and arrogance to the guidance of God, that one should do his duty and leave the rest, with humility and confidence, to God.

Pro 16:10 10 Oracular decision (belongeth) to the lips of the king;      In the judgment his mouth should not err.

The first line is a noun clause: קסם, as subject, thus needs a distinctive accent, and that is here, after the rule of the sequence of accents, and manuscript authority (vid., Torath Emeth, p. 49), not Mehuppach legarme, as in our printed copies, but Dechi (קסם). Jerome’s translation: Divinatio in labiis regis, in judicio non errabit os ejus, and yet more Luther's: “his mouth fails not in judgment,” makes it appear as if the proverb meant that the king, in his official duties, was infallible; and Hitzig (Zöckler agreeing), indeed, finds here expressed the infallibility of the theocratic king, and that as an actual testimony to be believed, not only is a mere political fiction, like the phrase, “the king can do no wrong.” But while this political fiction is not strange even to the Israelitish law, according to which the king could not be brought before the judgment, that testimony is only a pure imagination. For as little as the N.T. teaches that the Pope, as the legitimate vicarius of Christ, is infallible, cum ex cathedra docet, so little does the O.T. that the theocratic king, who indeed was the legitimate vicarius Dei, was infallible in judicio ferendo. Yet Ewald maintains that the proverb teaches that the word of the king, when on the seat of justice, is an infallible oracle; but it dates from the first bright period of the strong uncorrupted kingdom in Israel. One may not forget, says Dächsel also, with von Gerlach, that these proverbs belong to the time of Solomon, before it had given to the throne sons of David who did evil before the Lord. Then it would fare ill for the truth of the proverb - the course of history would falsify it. But in fact this was never maintained in Israel. Of the idolizing flattering language in which, at the present day, rulers in the East are addressed, not a trace is found in the O.T. The kings were restrained by objective law and the recognised rights of the people. David showed, not merely to those who were about him, but also to the people at large, so many human weaknesses, that he certainly appeared by no means infallible; and Solomon distinguished himself, it is true, by rare kingly wisdom, but when he surrounded himself with the glory of an oriental potentate, and when Rehoboam began to assume the tone of a despot, there arose an unhallowed breach between the theocratic kingdom and the greatest portion of the people. The proverb, as Hitzig translates and expounds it: “a divine utterance rests on the lips of the king; in giving judgment his mouth deceives not,” is both historically and dogmatically impossible. The choice of the word קסם (from קסם, R. קש קם, to make fast, to take an oath, to confirm by an oath, incantare, vid., at Isa 3:2), which does not mean prediction (Luther), but speaking the truth, shows that 10a expresses, not what falls from the lips of the king in itself, but according to the judgment of the people: the people are wont to regard the utterances of the king as oracular, as they shouted in the circus at Caesarea of King Agrippa, designating his words as θεοῦ φωνὴ καὶ οὐκ ἀνθρώπων (Act 12:22). Hence 10b supplies an earnest warning to the king, viz., that his mouth should not offend against righteousness, nor withhold it. לא ימעל is meant as warning (Umbreit, Bertheau), like לא תבא, Pro 22:24, and ב in מעל is here, as always, that of the object; at least this is more probable than that מעל stands without object, which is possible, and that ב designates the situation.

Pro 16:11 11 The scale and balances of a right kind are Jahve's;      His work are the weights of the bag.

Regarding פּלס, statera, a level or steelyard (from פּלס, to make even), vid., Pro 4:26; מאזנים (from אזן, to weigh), libra, is another form of the balance: the shop-balance furnished with two scales. אבני are here the stones that serve for weights, and כּים, which at Pro 1:14 properly means the money-bag, money-purse (cf. Pro 7:20), is here, as at Mic 6:11, the bag in which the merchant carries the weights. The genit. משׁפּט belongs also to פּלס, which, in our edition, is pointed with the disjunctive Mehuppach legarme, is rightly accented in Cod. 1294 (vid., Torath Emeth, p. 50) with the conjunctive Mehuppach. משׁפט, as 11b shows, is not like מרמה, the word with the principal tone; 11a says that the balance thus, or thus constructed, which weighs accurately and justly, is Jahve’s, or His arrangement, and the object of His inspection, and 11b, that all the weight-stones of the bag, and generally the means of weighing and measuring, rest upon divine ordinance, that in the transaction and conduct of men honesty and certainty might rule. This is the declared will of God, the lawgiver; for among the few direct determinations of His law with reference to trade this stands prominent, that just weights and just measures shall be used, Lev 19:36; Deu 25:13-16. The expression of the poet here frames itself after this law; yet 'ה is not exclusively the God of positive revelation, but, as agriculture in Isa 28:29, cf. Sirach 7:15, so here the invention of normative and normal means of commercial intercourse is referred to the direction and institution of God.

Pro 16:12 12 It is an abomination to kings to commit wickedness,      For by righteousness the throne is established.

As 10b uttered a warning to the king, grounded on the fact of 10a, so 12a indirectly contains a warning, which is confirmed by the fact 12b. It is a fact that the throne is established by righteousness (יכּון as expressive of a rule, like הוּכן, Isa 16:5, as expressive of an event); on this account it is an abomination to kings immediately or mediately to commit wickedness, i.e., to place themselves in despotic self-will above the law. Such wicked conduct shall be, and ought to be, an abhorrence to them, because they know that they thereby endanger the stability of their throne. This is generally the case, but especially was it so in Israel, where the royal power was never absolutistic; where the king as well as the people were placed under God’s law; where the existence of the community was based on the understood equality of right; and the word of the people, as well as the word of the prophets, was free. Another condition of the stability of the throne is, after Pro 25:5, the removal of godless men from nearness to the king. Rehoboam lost the greater part of his kingdom by this, that he listened to the counsel of the young men who were hated by the people.

Pro 16:13

History is full of such warning examples, and therefore this proverb continues to hold up the mirror to princes.

Well-pleasing to kings are righteous lips,

And whoever speaketh uprightly is loved.

Rightly the lxx ἀγαπᾶ, individ. plur., instead of the plur. of genus, מלכים; on the contrary, Jerome and Luther give to the sing. the most general subject (one lives), in which case it must be distinctly said, that that preference of the king for the people who speak out the truth, and just what they think, is shared in by every one. צדק, as the property of the שׂפתי, accords with the Arab. ṣidḳ, truth as the property of the lasân (the tongue or speech). ישׁרים, from ישׁר, means recta, as נגידים, principalia, Pro 8:6, and ריקים, inania, Pro 12:11. ישׁרים, Dan 11:10, neut. So neut. וישׁר, Psa 111:8; but is rather, with Hitzig and Riehm, to be read וישׁר. What the proverb ways cannot be meant of all kings, for even the house of David had murderers of prophets, like Manasseh and Joiakim; but in general it is nevertheless true that noble candour, united with true loyalty and pure love to the king and the people, is with kings more highly prized than mean flattery, seeking only its own advantage, and that, though this (flattery) may for a time prevail, yet, at last, fidelity to duty, and respect for truth, gain the victory.

Pro 16:14 14 The wrath of the king is like messengers of death;      But a wise man appeaseth him.

The clause: the wrath of the king is many messengers of death, can be regarded as the attribution of the effect, but it falls under the point of view of likeness, instead of comparison: if the king is angry, it is as if a troop of messengers or angels of death went forth to visit with death him against whom the anger is kindled; the plur. serves for the strengthening of the figure: not one messenger of death, but at the same time several, the wrinkled brow, the flaming eye, the threatening voice of the king sends forth (Fleischer). But if he against whom the wrath of the king has thus broken forth is a wise man, or one near the king who knows that ὀργὴ ἀνδρὸς δικαιοσύνην Θεοῦ οὐ κατεργάζεται (Jam 1:20), he will seek to discover the means (and not without success) to cover or to propitiate, i.e., to mitigate and appease, the king’s anger. The Scripture never uses כּפּר, so that God is the object (expiare Deum), because, as is shown in the Comm. zum Hebräerbrief, that were to say, contrary to the decorum divinum, that God’s holiness or wrath is covered, or its energy bound, by the offering up of sacrifices or of things in which there is no inherent virtue of atonement, and which are made the means of reconciliation only by the accommodative arrangement of God. On the contrary, כּפּר is used here and at Gen 32:21 of covering = reconciling (propitiating) the wrath of a man.

Pro 16:15 15 In the light on the king’s countenance there is life,      And his favour is as a cloud of the latter rains.

Hitzig regards אור as the inf. (cf. Pro 4:18), but one says substantively אור פּני, Job 29:24, etc., and in a similar sense מאור עינים, Pro 15:30; light is the condition of life, and the exhilaration of life, wherefore אור החיּים, Ps. 56:14, Job 33:30, is equivalent to a fresh, joyous life; in the light of the king’s countenance is life, means that life goes forth from the cheerful approbation of the king, which shows itself in his face, viz., in the showing of favour, which cheers the heart and beautifies the life. To speak of liberality as a shower is so common to the Semitic, that it has in Arab. the general name of nadnâ, rain. 15b conforms itself to this. מלקושׁ (cf. Job 29:23) is the latter rain, which, falling about the spring equinox, brings to maturity the barley-harvest; on the contrary, מורה (יורה) is the early rain, which comes at the time of ploughing and sowing; the former is thus the harvest rain, and the latter the spring rain. Like a cloud which discharges the rain that mollifies the earth and refreshes the growing corn, is the king’s favour. The noun עב, thus in the st. constr., retains its Kametz. Michlol 191b. This proverb is the contrast to Pro 16:14. Pro 20:2 has also the anger of the king as its theme. In Pro 19:12 the figures of the darkness and the light stand together as parts of one proverb. The proverbs relating to the king are now at an end. Pro 16:10 contains a direct warning for the king; Pro 16:12 an indirect warning, as a conclusion arising from 12b (cf. Pro 20:28, where יצּרוּ is not to be translated tueantur; the proverb has, however, the value of a nota bene). Pro 16:13 in like manner presents an indirect warning, less to the king than to those who have intercourse with him (cf. Pro 25:5), and Pro 16:14 and Pro 16:15 show what power of good and evil, of wrath and of blessing, is given to a king, whence so much the greater responsibility arises to him, but, at the same time also, the duty of all to repress the lust to evil that may be in him, and to awaken and foster in him the desire for good.

Pro 16:16

Five proverbs regarding wisdom, righteousness, humility, and trust in God, forming, as it were, a succession of steps, for humility is the virtue of virtues, and trust in God the condition of all salvation. Three of these proverbs have the word טוב in common. 16 To gain wisdom, how much better is it than gold;      And to attain understanding to be preferred to silver.

Commendation of the striving after wisdom (understanding) with which all wisdom begins, for one gains an intellectual possession not by inheritance, but by acquisition, Pro 4:7. A similar “parallel-comparative clause” (Fl.), with the interchange of טוב and נבחר, is Pro 22:1, but yet more so is Pro 21:3, where נבחר, as here, is neut. pred. (not, as at Pro 8:10 and elsewhere, adj.), and עשׂה, such an anomalous form of the inf. constr. as here קנה, Gesen. §§75, Anm. 2; in both instances it could also be regarded as the inf. absol. (cf. Pro 25:27) (Lehrgebäude, §109, Anm. 2); yet the language uses, as in the case before us, the form גּלה only with the force of an abl. of the gerund, as עשׂו occurs Gen 31:38; the inf. of verbs 'ה'ל as nom. (as here), genit. (Gen 50:20), and accus. (Psa 101:3), is always either גּלות or גּלה. The meaning is not that to gain wisdom is more valuable than gold, but that the gaining of wisdom exceeds the gaining of gold and silver, the common comparatio decurtata (cf. Job 28:18). Regarding חרוּץ, vid., at Pro 3:14.

Pro 16:17 17 The path of the righteous is the avoiding of evil,      And he preserveth his soul who giveth heed to his way.

The meaning of מסלּה, occurring only here in the Proverbs, is to be learned from Pro 15:19. The attribution denotes that wherein the way they take consists, or by which it is formed; it is one, a straight and an open way, i.e., unimpeded, leading them on, because they avoid the evil which entices them aside to the right and the left. Whoever then gives heed to his way, preserveth his soul (שׁמר נפשׁו, as Pro 13:3, on the contrary Pro 25:5, subj.), that it suffer not injury and fall under death, for סוּר מרע and סור ממוקשׁי מות, Pro 14:27, are essentially the same. Instead of this distich, the lxx has three distichs; the thoughts presented in the four superfluous lines are all already expressed in one distich. Ewald and Hitzig find in this addition of the lxx a component part of the original text.

Pro 16:18 18 Pride goeth before destruction,      And haughtiness cometh before a fall.

The contrast is לפני כבוד ענוה, Pro 15:33, according to which the “haughtiness comes before a fall” in Pro 18:22 is expanded into the antithetic distich. שׁבר means the fracture of the limbs, destruction of the person. A Latin proverb says, “Magna cadunt, inflata crepant, tumefacta premuntur.”An expression of similar meaning is אחרי דרגא תביר = after Darga (to rise up) comes tebı̂r (breaking = destruction); cf. Zunz, in Geiger’s Zeitschrift, vi. 315ff.

Here being dashed in pieces and overthrown correspond. שׁבר means neither bursting (Hitzig) nor shipwreck (Ewald). כשּׁלון (like בּטּחון, זכּרון, etc.), from כּשׁל or נכשׁל, to totter, and hence, as a consequence, to come to ruin, is a ἅπαχ λεγ. This proverb, which stands in the very centre of the Book of Proverbs, is followed by another in praise of humility.

Pro 16:19 19 Better in humility to dwell among sufferers,      Than to divide spoil among the proud.

The form שׁפל is here not adj. as Pro 29:23 (from שׁפל, like חסר, Pro 6:32, from חסר), but inf. (like Ecc 12:14, and חסר, defectio, 10:21). There existed here also no proper reason for changing עניּים (Chethı̂b) into ענוים; Hitzig is right in saying that עני may also be taken in the sense of ענו [the idea “sufferer” is that which mediates], and that here the inward fact of humility and the outward of dividing spoil, stand opposed to one another. It is better to live lowly, i.e., with a mind devoid of earthly pride (Demut [humility] comes from dëo with the deep e, diu, servant), among men who have experience of the vanity of earthly joys, than, intoxicated with pride, to enjoy oneself amid worldly wealth and greatness (cf. Isa 9:2).

Pro 16:20 20 He that giveth heed to the word will find prosperity;      And he that trusteth in Jahve, blessed is he!

The “word” here is the word κατ ̓ ἐξ., the divine word, for משׂכּיל על־דּבר is the contrast of בּז לדבר, Pro 13:13, cf. Neh 8:13. טוב is meant, as in Pro 17:20, cf. Pro 13:21, Psa 23:6; to give heed to God’s word is the way to true prosperity. But at last all depends on this, that one stand in personal fellowship with God by means of faith, which here, as at Pro 28:25; Pro 29:25, is designated after its specific mark as fiducia. The Mashal conclusion אשׁריו occurs, besides here, only at Pro 14:21; Pro 29:18.

Pro 16:21

Four proverbs of wisdom with eloquence: 21 The wise in heart is called prudent,      And grace of the lips increaseth learning.

Elsewhere (Pro 1:5; Pro 9:9) הוסיף לקח means more than to gain learning, i.e., erudition in the ethico-practical sense, for sweetness of the lips (dulcedo orationis of Cicero) is, as to learning, without significance, but of so much the greater value for reaching; for grace of expression, and of exposition, particularly if it be not merely rhetorical, but, according to the saying pectus disertos facit, coming out of the heart, is full of mind, it imparts force to the instruction, and makes it acceptable. Whoever is wise of heart, i.e., of mind or spirit (לב = the N.T. νοῦς or πνεῦμα), is called, and is truly, נבון [learned, intelligent] (Fleischer compares to this the expression frequent in Isaiah, “to be named” = to be and appear to be, the Arab. du'ay lah); but there is a gift which highly increases the worth of this understanding or intelligence, for it makes it fruitful of good to others, and that is grace of the lips. On the lips (Pro 10:13) of the intelligent wisdom is found; but the form also, and the whole manner and way in which he gives expression to this wisdom, is pleasing, proceeding from a deep and tender feeling for the suitable and the beneficial, and thus he produces effects so much the more surely, and beneficently, and richly.

Pro 16:22 22 A fountain of life is understanding to its possessor;      But the correction of fools is folly.

Oetinger, Bertheau, and others erroneously understand מוּסר of the education which fools bestow upon others; when fools is the subject spoken of, מוּסר is always the education which is bestowed on them, Pro 7:22; Pro 1:7; cf. Pro 5:23; Pro 15:5. Also מוסר does not here mean education, disciplina, in the moral sense (Symmachus, ἔννοια; Jerome, doctrina): that which fools gain from education, from training, is folly, for מוסר is the contrast to מקור חיּים, and has thus the meaning of correction or chastisement, Pro 15:10, Jer 30:14. And that the fruits of understanding (Pro 12:8, cf. שׂכל טוב, fine culture, Pro 13:15) represented by מקור חיים (vid., Pro 10:11) will accrue to the intelligent themselves, is shown not only by the contrast, but also by the expression: Scaturigo vitae est intellectus praeditorum eo, of those (= to those) who are endowed therewith (The lxx well, τοῖς κεκτημένοις). The man of understanding has in this intellectual possession a fountain of strength, a source of guidance, and a counsel which make his life secure, deepen, and adorn it; while, on the contrary, folly punishes itself by folly (cf. to the form, Pro 14:24), for the fool, when he does not come to himself (Psa 107:17-22), recklessly destroys his own prosperity.

Pro 16:23 23 The heat of the wise maketh his mouth wise,      And learning mounteth up to his lips.

Regarding השׂכּיל as causative: to put into the possession of intelligence, vid., at Gen 3:6. Wisdom in the heart produceth intelligent discourse, and, as the parallel member expresses it, learning mounteth up to the lips, i.e., the learning which the man taketh into his lips (Pro 22:18; cf. Psa 16:4) to communicate it to others, for the contents of the learning, and the ability to communicate it, are measured by the wisdom of the heart of him who possesses it. One can also interpret הוסיף as extens. increasing: the heart of the wise increaseth, i.e., spreads abroad learning, but then בּשׂפתיו (Psa 119:13) would have been more suitable; על־שׂפתיו calls up the idea of learning as hovering on the lips, and thus brings so much nearer, for הוסיף, the meaning of the exaltation of its worth and impression.

Pro 16:24 24 A honeycomb are pleasant words,      Sweet to the soul, and healing to the bones.

Honeycomb, i.e., honey flowing from the צוּף, the comb or cell (favus), is otherwise designated, Psa 19:11. מתוק, with מרפּא, is neut. אמרי־נעם are, according to Pro 15:26, words which love suggests, and which breathe love. Such words are sweet to the soul of the hearer, and bring strength and healing to his bones (Pro 15:30); for מרפא is not only that which restores soundness, but also that which preserves and advances it (cf. θεραπεία, Rev 22:2).

Pro 16:25

A group of six proverbs follows, four of which begin with אישׁ, and five relate to the utterances of the mouth. 25 There is a way which appears as right to a man;      But the end thereof are the ways of death.

This verse = Pro 14:12.

Pro 16:26 26 The hunger of the labourer laboureth for him,      For he is urged on by his mouth.

The Syr. translates: the soul of him who inflicts woe itself suffers it, and from his mouth destruction comes to him; the Targ. brings this translation nearer the original text (בּיפא, humiliation, instead of אבדנא, destruction); Luther translates thus also, violently abbreviating, however. But עמל (from עמל, Arab. 'amila, to exert oneself, laborare) means, like laboriosus, labouring as well as enduring difficulty, but not, as πονῶν τινα, causing difficulty, or (Euchel) occupied with difficulty. And labour and the mouth stand together, denoting that man labours that the mouth may have somewhat to eat (cf. 2Th 3:10; נפשׁ, however, gains in this connection the meaning of ψυχὴ ὀρεκτική, and that of desire after nourishment, vid., at Pro 6:30; Pro 10:3). אכף also joins itself to this circle of ideas, for it means to urge (Jerome, compulit), properly (related to כּפף, incurvare, כּפה כּפא, to constrain, necessitate), to bow down by means of a burden. The Aramaeo-Arab. signification, to saddle (Schultens: clitellas imposuit ei os suum), is a secondary denom. (vid., at Job 33:7). The Venet. well renders it after Kimchi: ἐπεὶ κύπτει ἐπ ̓ αὐτὸν τὸ στόμα αὐτοῦ. Thus: the need of nourishment on the part of the labourer works for him (dat. commodi like Isa 40:20), i.e., helps him to labour, for (not: if, ἐάν, as Rashi and others) it presses upon him; his mouth, which will have something to eat, urges him. It is God who has in this way connected together working and eating. The curse in sudore vultus tui comedes panem conceals a blessing. The proverb has in view this reverse side of the blessing in the arrangement of God.

Pro 16:27 27 A worthless man diggeth evil;      And on his lips is, as it were, scorching fire.

Regarding אישׁ בּליּעל, vid., Pro 6:12, and regarding כּרה, to dig round, or to bore out, vid., at Gen 49:5; Gen 50:5; here the figure, “to dig for others a pit,” Pro 26:27, Psa 7:16, etc.: to dig evil is equivalent to, to seek to prepare such for others. צרבת Kimchi rightly explains as a form similar to קשּׁבת; as a subst. it means, Lev 13:23, the mark of fire (the healed mark of a carbuncle), here as an adj. of a fire, although not flaming (אשׁ להבה, Isa 4:5, etc.); yet so much the hotter, and scorching everything that comes near to it (from צרב, to be scorched, cogn. שׁרב, to which also שׂרף is perhaps related as a stronger power, like comburere to adurere). The meaning is clear: a worthless man, i.e., a man whose disposition and conduct are the direct contrast of usefulness and piety, uses words which, like an iron glowing hot, scorches and burns; his tongue is φλογιζομένη ὑπὸ τῆς γεέννης (Jam 3:6).

Pro 16:28 28 A man of falsehood scattereth strife,      And a backbiter separateth confidential friends.

Regarding תּהפּכות (מדבר) אישׁ, vid., Pro 2:12, and מדון ישׁלּח, Pro 6:14; the thought of 28b is found at Pro 6:19. נרגּן (with ן minusculum, which occurs thrice with the terminal Nun) is a Niphal formation from רגן, to murmur (cf. נזיד, from זיד), and denotes the whisperer, viz., the backbiter, ψίθυρος, Sir. 5:14, ψιθυριστής, susurro; the Arab. nyrj is abbreviated from it, a verbal stem of נרג (cf. Aram. norgo, an axe, Arab. naurag, a threshing-sledge = מורג) cannot be proved. Aquila is right in translating by τονθρυστής, and Theodotion by γόγγυσος, from רגן, Hiph. נרגּן, γογγύζειν. Regarding אלּוּף, confidential friend, vid., p. 82; the sing., as Pro 18:9, is used in view of the mutual relationship, and מפריד proceeds on the separation of the one, and, at the same time, of the other from it. Luther, in translating by “a slanderer makes princes disagree,” is in error, for אלּוּף, φύλαρχος, is not a generic word for prince.

Pro 16:29 29 A man of violence enticeth his neighbour,      And leadeth him in a way which is not good.

Cf. Gen 4:8. The subject is not moral enticement, but enticement to some place or situation which facilitates to the violent man the carrying out of his violent purpose (misdemeanour, robbery, extortion, murder). חמס (here with אישׁ at Pro 3:31) is the injustice of club-law, the conduct of him who puts his superior power in godless rudeness in the place of God, Hab 1:11, cf. Job 12:6. “A way not good” (cf. Psa 36:5) is the contradictory contrast of the good way: one altogether evil and destructive.

Pro 16:30 30 He who shutteth his eyes to devise falsehood;      He who biteth his lips bringeth evil to pass.

A physiognomical Caveto. The ἁπ. λεγ. עצה is connected with עצם, Isa 33:15 (Arab. transp. ghamḍ), comprimere, formed from it. Regarding קרץ of lips or eyes, vid., p. 144; the biting of the lips is the action of the deceitful, and denotes scorn, malice, knavery. The perf. denotes that he who is seen doing this has some evil as good as accomplished, for he is inwardly ready for it; Hitzig suitably compares 1Sa 20:7, 1Sa 20:33. Our editions (also Löwenstein) have כּלּה, but the Masora (vid., Mas. finalis, p. 1) numbers the word among those which terminate in א, and always writes כּלּא.

Pro 16:31 31 A bright diadem is a hoary head,      In the way of righteousness it is found - namely, this bright diadem, this beautiful crown (Pro 4:8), which silver hair is to him who has it as the result of his advanced age (Pro 20:29), for “thou shalt rise up before the hoary head,” Lev 19:32; and the contrast of an early death is to die in a good old age, Gen 15:15, etc., but a long life is on one side a self-consequence, and on another the promised reward of a course of conduct regulated by God’s will, God’s law, and by the rule of love to God and love to one’s neighbour. From the N.T. standpoint that is also so far true, as in all the world there is no better established means of prolonging life than the avoidance of evil; but the clause corresponding to the O.T. standpoint, that evil punishes itself by a premature death, and that good is rewarded by long life, has indeed many exceptions arising from the facts of experience against it, for we see even the godless in their life of sin attaining to an advanced old age, and in view of the veiled future it appears only as a one-sided truth, so that the words, Wisd. 4:9, “discretion is to man the right grey hairs, and an unstained life is the right old age,” which is mediated by life experiences, such as Isa 57:1., stand opposed to the above proverb as its reversed side. That old Solomonic proverb is, however, true, for it is not subverted; and, in contrast to self-destroying vice and wickedness; calling forth the judgment of God, it is and remains true, that whoever would reach an honoured old age, attains to it in the way of a righteous life and conduct.

Pro 16:32 32 Better one slow to anger than a hero in war;      And whoever is master of his spirit, than he who taketh a city.

Regarding ארך אפּים, vid., Pro 14:29, where קצר־רוּח was the parallel of the contrast. The comparison is true as regards persons, with reference to the performances expressed, and (since warlike courage and moral self-control may be united in one person) they are properly those in which the טוב determines the moral estimate. In Pirke Aboth iv. 1, the question, “Who is the hero?” is answered by, “he who overcomes his desire,” with reference to this proverb, for that which is here said of the ruling over the passion of anger is true of all affections and passions. “Yet he who reigns within himself, and rules

Passions, desires, and fears, is more a king

Which every wise and virtuous man attains.”Milton’s Paradise Regained, ii. 466-8.

On the other side, the comparison is suggested:

Break your head, not so sore;

Break your will - that is more.“Zerbrich den Kopf dir nicht so sehr; Zerbreich den Willen - das ist mehr.” - Matth. Claudius

Pro 16:33 33 One casts the lot into the lap;      But all its decision cometh from Jahve.

The Tôra knows only in one instance an ordeal (a judgment of God) as a right means of proof, Num 5:12-31. The lot is nowhere ordained by it, but its use is supported by a custom running parallel with the Mosaic law; it was used not only in private life, but also in manifold ways within the domain of public justice, as well as for the detection of the guilty, Jos 7:14., 1Sa 14:40-42. So that the proverb Pro 18:18 says the same thing of the lot that is said in the Epistle to the Heb; Heb 6:16, of the oath. The above proverb also explains the lot for an ordeal, for it is God who directs and orders it that it fall out thus and not otherwise. A particular sanction of the use of the lot does not lie in this, but it is only said, that where the lot is cast, all the decision that results from it is determined by God. That is in all cases true; but whether the challenging of the divine decision in such a way be right in this or that case is a question, and in no case would one, on the contrary, venture to make the person of the transgressor discoverable by lot, and let it decide regarding human life. But antiquity judged this matter differently, as e.g., the Book of Jonah (chap. 1) shows; it was a practice, animated by faith, in God’s government of the world, which, if it did not observe the boundary between faith and superstition, yet stood high above the unbelief of the “Enlightenment.” Like the Greek κόλπος, חיק (from חוּק, Arab. ḥaḳ, khaḳ, to encompass, to stretch out) means, as it is commonly taken, gremium as well as sinus, but the latter meaning is the more sure; and thus also here it is not the lap as the middle of the body, so that one ought to think on him who casts the lot as seated, but also not the lap of the garment, but, like Pro 6:27, cf. Isa 40:11, the swelling, loose, external part of the clothing covering the bosom (the breast), where the lot covered by it is thrown by means of shaking and changing, and whence it is drawn out. The construction of the passive הוּטל (from טוּל = Arab. tall, to throw along) with the object. accus. follows the old scheme, Gen 4:18, and has its reason in this, that the Semitic passive, formed by the change of vowels, has not wholly given up the governing force of the active. משׁפּט signifies here decision as by the Urim and Thummim, Num 27:21, but which was no lot-apparatus.

The Sovereignty of Divine Providence.

1 The preparations of the heart in man, and the answer of the tongue, is from the Lord .

As we read this, it teaches us a great truth, that we are not sufficient of ourselves to think or speak any thing of ourselves that is wise and good, but that all our sufficiency is of God, who is with the heart and with the mouth, and works in us both to will and to do, Phil. ii. 13; Ps. x. 17. But most read it otherwise: The preparation of the heart is in man (he may contrive and design this and the other) but the answer of the tongue, not only the delivering of what he designed to speak, but the issue and success of what he designed to do, is of the Lord. That is, in short, 1. Man purposes. He has a freedom of thought and a freedom of will permitted him; let him form his projects, and lay his schemes, as he thinks best: but, after all, 2. God disposes. Man cannot go on with his business without the assistance and blessing of God, who made man's mouth and teaches us what we shall say. Nay, God easily can, and often does, cross men's purposes, and break their measures. It was a curse that was prepared in Balaam's heart, but the answer of the tongue was a blessing.

2 All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits.

Note, 1. We are all apt to be partial in judging of ourselves: All the ways of a man, all his designs, all his doings, are clean in his own eyes, and he sees nothing amiss in them, nothing for which to condemn himself, or which should make his projects prove otherwise than well; and therefore he is confident of success, and that the answer of the tongue shall be according to the expectations of the heart; but there is a great deal of pollution cleaving to our ways, which we are not aware of, or do not think so ill of as we ought. 2. The judgment of God concerning us, we are sure, is according to truth: He weighs the spirits in a just and unerring balance, knows what is in us, and passes a judgment upon us accordingly, writing Tekel upon that which passed our scale with approbation—weighed in the balance and found wanting; and by his judgment we must stand or fall. He not only sees men's ways but tries their spirits, and we are as our spirits are.

3 Commit thy works unto the Lord , and thy thoughts shall be established.

Note, 1. It is a very desirable thing to have our thoughts established, and not tossed, and put into a hurry, by disquieting cares and fears,—to go on in an even steady course of honesty and piety, not disturbed, or put out of frame, by any event or change,—to be satisfied that all shall work for good and issue well at last, and therefore to be always easy and sedate. 2. The only way to have our thoughts established is to commit our works to the Lord. The great concerns of our souls must be committed to the grace of God, with a dependence upon and submission to the conduct of that grace (2 Tim. i. 12); all our outward concerns must be committed to the providence of God, and to the sovereign, wise, and gracious disposal of that providence. Roll thy works upon the Lord (so the word is); roll the burden of thy care from thyself upon God. Lay the matter before him by prayer. Make known thy works unto the Lord (so some read it), not only the works of thy hand, but the workings of thy heart; and then leave it with him, by faith and dependence upon him, submission and resignation to him. The will of the Lord be done. We may then be easy when we resolve that whatever pleases God shall please us.

4 The Lord hath made all things for himself: yea, even the wicked for the day of evil.

Note, 1. That God is the first cause. He is the former of all things and all persons, the fountain of being; he gave every creature the being it has and appointed it its place. Even the wicked are his creatures, though they are rebels; he gave them those powers with which they fight against him, which aggravates their wickedness, that they will not let him that made them rule them, and therefore, though he made them, he will not save them. 2. That God is the last end. All is of him and from him, and therefore all is to him and for him. He made all according to his will and for his praise; he designed to serve his own purposes by all his creatures, and he will not fail of his designs; all are his servants. The wicked he is not glorified by, but he will be glorified upon. He makes no man wicked, but he made those who he foresaw would be wicked: yet he made them (Gen. vi. 6), because he knew how to get himself honour upon them. See Rom. ix. 22. Or (as some understand it) he made the wicked to be employed by him as the instruments of his wrath in the day of evil, when he brings judgments on the world. He makes some use even of wicked men, as of other things, to be his sword, his hand (Ps. xvii. 13, 14), flagellum Dei—the scourge of God. The king of Babylon is called his servant.

5 Every one that is proud in heart is an abomination to the Lord : though hand join in hand, he shall not be unpunished.

Note, 1. The pride of sinners sets God against them. He that, being high in estate is proud in heart, whose spirit is elevated with his condition, so that he becomes insolent in his conduct towards God and man, let him know that though he admires himself, and others caress him, yet he is an abomination to the Lord. The great God despises him; the holy God detest him. 2. The power of sinners cannot secure them against God, though they strengthen themselves with body hands. Though they may strengthen one another with their confederacies and combinations, joining forces against God, they shall not escape his righteous judgment. Woe unto him that strives with his Maker, ch. xi. 21; Isa. xlv. 9.

6 By mercy and truth iniquity is purged: and by the fear of the Lord men depart from evil.

See here, 1. How the guilt of sin is taken away from us—by the mercy and truth of God, mercy in promising, truth in performing, the mercy and truth which kiss each other in Jesus Christ the Mediator—by the covenant of grace, in which mercy and truth shine so brightly—by our mercy and truth, as the condition of the pardon and a necessary qualification for it—by these, and not by the legal sacrifices, Mic. vi. 7, 8. 2. How the power of sin is broken in us. By the principles of mercy and truth commanding in us the corrupt inclinations are purged out (so we may take the former part); however, by the fear of the Lord, and the influence of that fear, men depart from evil; those will not dare to sin against God who keep up in their minds a holy dread and reverence of him.

7 When a man's ways please the Lord , he maketh even his enemies to be at peace with him.

Note, 1. God can turn foes into friends when he pleases. He that has all hearts in his hand has access to men's spirits and power over them, working insensibly, but irresistibly upon them, can make a man's enemies to be at peace with him, can change their minds, or force them into a feigned submission. He can slay all enemies, and bring those together that were at the greatest distance from each other. 2. He will do it for us when we please him. If we make it our care to be reconciled to God, and to keep ourselves in his love, he will incline those that have been envious towards us, and vexatious to us, to entertain a good opinion of us and to become our friends. God made Esau to be at peace with Jacob, Abimelech with Isaac, and David's enemies to court his favour and desire a league with Israel. The image of God appearing upon the righteous, and his particular lovingkindness to them, are enough to recommend them to the respect of all, even of those that have been most prejudiced against them.

8 Better is a little with righteousness than great revenues without right.

Here, 1. It is supposed that an honest good man may have but a little of the wealth of this world (all the righteous are not rich),—that a man may have but little, and yet may be honest (though poverty is a temptation to dishonesty, ch. xxx. 9, yet not an invincible one),—and that a man may grow rich, for a while, by fraud and oppression, may have great revenues, and those got and kept without right, may have no good title to them nor make any good use of them. 2. It is maintained that a small estate, honestly come by, which a man is content with, enjoys comfortably, serves God with cheerfully, and puts to a right use, is much better and more valuable than a great estate ill-got, and then ill-kept or ill-spent. It carries with it more inward satisfaction, a better reputation with all that are wise and good; it will last longer, and will turn to a better account in the great day, when men will be judged, not according to what they had, but what they did.

9 A man's heart deviseth his way: but the Lord directeth his steps.

Man is here represented to us, 1. As a reasonable creature, that has the faculty of contriving for himself: His heart devises his way, designs an end, and projects ways and means leading to that end, which the inferior creatures, who are governed by sense and natural instinct, cannot do. The more shame for him if he do not devise the way how to please God and provide for his everlasting state. 2. But as a depending creature, that is subject to the direction and dominion of his Maker. If men devise their way, so as to make God's glory their end and his will their rule, they may expect that he will direct their steps by his Spirit and grace, so that they shall not miss their way nor come short of their end. But let men devise their worldly affairs ever so politely, and with ever so great a probability of success, yet God has the ordering of the event, and sometimes directs their steps to that which they least intended. The design of this is to teach us to say, If the Lord will, we shall live and do this or that (Jam. iv. 14, 15), and to have our eye to God, not only in the great turns of our lives, but in every step we take. Lord, direct my way, 1 Thess. iii. 11.

The Duties of Kings.

10 A divine sentence is in the lips of the king: his mouth transgresseth not in judgment.

We wish this were always true as a proposition, and we ought to make it our prayer for kings, and all in authority, that a divine sentence may be in their lips, both in giving orders, that they may do that in wisdom, and in giving sentence, that they may do that in equity, both which are included in judgment, and that in neither their mouth may transgress, 1 Tim. ii. 1. But it is often otherwise; and therefore, 1. It may be read as a precept to the kings and judges of the earth to be wise and instructed. Let them be just, and rule in the fear of God; let them act with such wisdom and conscience that there may appear a holy divination in all they say or do, and that they are guided by principles supernatural: let not their mouths transgress in judgment, for the judgment is God's. 2. It may be taken as a promise to all good kings, that if they sincerely aim at God's glory, and seek direction from him, he will qualify them with wisdom and grace above others, in proportion to the eminency of their station and the trusts lodged in their hands. When Saul himself was made king God gave him another spirit. 3. It was true concerning Solomon who wrote this; he had extraordinary wisdom, pursuant to the promise God made him, See 1 Kings iii. 28.

11 A just weight and balance are the Lord 's: all the weights of the bag are his work.

Note, 1. The administration of public justice by the magistrate is an ordinance of God; in it the scales are held, and ought to be held by a steady and impartial hand; and we ought to submit to it, for the Lord's sake, and to see his authority in that of the magistrate, Rom. xiii. 1; 1 Pet. ii. 13. 2. The observance of justice in commerce between man and man is likewise a divine appointment. He taught men discretion to make scales and weights for the adjusting of right exactly between buyer and seller, that neither may be wronged; and all other useful inventions for the preserving of right are from him. He has also appointed by his law that they be just. It is therefore a great affront to him, and to his government, to falsify, and so to do wrong under colour and pretence of doing right, which is wickedness in the place of judgment.

12 It is an abomination to kings to commit wickedness: for the throne is established by righteousness.

Here is, 1. The character of a good king, which Solomon intended not for his own praise, but for instruction to his successors, his neighbours, and the viceroys under him. A good king not only does justice, but it is an abomination to him to do otherwise. He hates the thought of doing wrong and perverting justice; he not only abhors the wickedness done by others, but abhors the wickedness done by others, but abhors to do any himself, though, having power, he might easily and safety do it. 2. The comfort of a good king: His throne is established by righteousness. He that makes conscience of using his power aright shall find that to be the best security of his government, both as it will oblige people, make them easy, and keep them in the interest of it, and as it will obtain the blessing of God, which will be a firm basis to the throne and a strong guard about it.

13 Righteous lips are the delight of kings; and they love him that speaketh right.

Here is a further character of good kings, that they love and delight in those that speak right. 1. They hate parasites and those that flatter them, and are very willing that all about them should deal faithfully with them and tell them that which is true, whether it be pleasing or displeasing, both concerning persons and things, that every thing should be set in a true light and nothing disguised, ch. xxix. 12. 2. They not only do righteousness themselves, but take care to employ those under them that do righteousness too, which is of great consequence to the people, who must be subject not only to the king as supreme, but to the governors sent by him, 1 Pet. ii. 14. A good king will therefore put those in power who are conscientious, and will say that which is righteous and discreet, and know how to speak aright and to the purpose.

14 The wrath of a king is as messengers of death: but a wise man will pacify it. 15 In the light of the king's countenance is life; and his favour is as a cloud of the latter rain.

These two verses show the power of kings, which is every where great, but was especially so in those eastern countries, where they were absolute and arbitrary. Whom they would they slew and whom they would they kept alive. Their will was a law. We have reason to bless God for the happy constitution of the government we live under, which maintains the prerogative of the prince without any injury to the liberty of the subject. But here it is intimated, 1. How formidable the wrath of a king is: It is as messengers of death; the wrath of Ahasuerus was so to Haman. An angry word from an incensed prince has been to many a messenger of death, and has struck so great a terror upon some as if a sentence of death had been pronounced upon them. He must be a very wise man that knows how to pacify the wrath of a king with a word fitly spoken, as Jonathan once pacified his father's rage against David, 1 Sam. xix. 6. A prudent subject may sometimes suggest that to an angry prince which will cool his resentments. 2. How valuable and desirable the king's favour is to those that have incurred his displeasure; it is life from the dead if the king be reconciled to them. To others it is as a cloud of the latter rain, very refreshing to the ground. Solomon put his subjects in mind of this, that they might not do any thing to incur his wrath, but be careful to recommend themselves to his favour. We ought by it to be put in mind how much we are concerned to escape the wrath and obtain the favour of the King of kings. His frowns are worse than death, and his favour is better than life; and therefore those are fools who to escape the wrath, and obtain the favour, of an earthly prince, will throw themselves out of God's favour, and make themselves obnoxious to his wrath.

Pride and Humility.

16 How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!

Solomon here not only asserts that it is better to get wisdom than gold (ch. iii. 14, viii. 19), but he speaks it with assurance, that it is much better, better beyond expression—with admiration (How much better!) as one amazed at the disproportion—with an appeal to men's consciences ("Judge in yourselves how much better it is" )—and with an addition to the same purport, that understanding is rather to be chosen than silver and all the treasures of kings and their favourites. Note, 1. Heavenly wisdom is better than worldly wealth, and to be preferred before it. Grace is more valuable than gold. Grace is the gift of God's peculiar favour; gold only of common providence. Grace is for ourselves; gold for others. Grace is for the soul and eternity; gold only for the body and time. Grace will stand us in stead in a dying hour, when gold will do us no good. 2. The getting of this heavenly wisdom is better than the getting of worldly wealth. Many take care and pains to get wealth, and yet come short of it; but grace was never denied to any that sincerely sought it. There is vanity and vexation of spirit in getting wealth, but joy and satisfaction of spirit in getting wisdom. Great peace have those that love it.

17 The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.

Note, 1. It is the way of the upright to avoid sin, and every thing that looks like it and leads towards it; and this is a highway marked out by authority, tracked by many that have gone before us, and in which we meet with many that keep company with us; it is easy to find and safe to be travelled in, like a highway, Isa. xxxv. 8. To depart from evil is understanding. 2. It is the care of the upright to preserve their own souls, that they be not polluted with sin, and that by the troubles of the world they may not be put out of the possession of them, especially that they may not perish for ever, Matt. xvi. 26. And it is therefore their care to keep their way, and not turn aside out of it, on either hand, but to press towards perfection. Those that adhere to their duty secure their felicity. Keep thy way and God will keep thee.

18 Pride goeth before destruction, and an haughty spirit before a fall.

Note, 1. Pride will have a fall. Those that are of a haughty spirit, that think of themselves above what is meet, and look with contempt upon others, that with their pride affront God and disquiet others, will be brought down, either by repentance or by ruin. It is the honour of God to humble the proud, Job xl. 11, 12. It is the act of justice that those who have lifted up themselves should be laid low. Pharaoh, Sennacherib, Nebuchadnezzar, were instances of this. Men cannot punish pride, but either admire it or fear it, and therefore God will take the punishing of it into his own hands. Let him alone to deal with proud men. 2. Proud men are frequently most proud, and insolent, and haughty, just before their destruction, so that it is a certain presage that they are upon the brink of it. When proud men set God's judgments at defiance, and think themselves at the greatest distance from them, it is a sign that they are at the door; witness the case of Benhadad and Herod. While the word was in the king's mouth, Dan. iv. 31. Therefore let us not fear the pride of others, but greatly fear pride in ourselves.

19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

This is a paradox which the children of this world cannot understand and will not subscribe to, that it is better to be poor and humble than to be rich and proud. 1. Those that divide the spoil are commonly proud; they value themselves and despise others, and their mind rises with their condition; those therefore that are rich in this world have need to be charged that they be not high-minded, 1 Tim. vi. 17. Those that are proud and will put forth themselves, that thrust, and shove, and scramble, for preferment, are the men that commonly divide the spoil and share it among them; they have the world at will and the ball at their foot. 2. It is upon all accounts better to take our lot with those whose condition is low, and their minds brought to it, than to covet and aim to make a figure and a bustle in the world. Humility, though it should expose us to contempt in the world, yet while it recommends us to the favour of God, qualifies us for his gracious visits, prepares us for his glory, secures us from many temptations, and preserves the quiet and repose of our own souls, is much better than that high-spiritedness which, though it carry away the honour and wealth of the world, makes God a man's enemy and the devil his master.

Benefits of Wisdom.

20 He that handleth a matter wisely shall find good: and whoso trusteth in the Lord , happy is he.

Note, 1. Prudence gains men respect and success: He that handles a matter wisely (that is master of his trade and makes it to appear he understands what he undertakes, that is considerate in his affairs, and, when he speaks or writes on any subject, does it pertinently) shall find good, shall come into good repute, and perhaps may make a good hand of it. 2. But it is piety only that will secure men's true happiness: Those that handle a matter wisely, if they are proud and lean to their own understanding, though they may find some good, yet they will have no great satisfaction in it; but he that trusts in the Lord, and not in his own wisdom, happy is he, and shall speed better at last. Some read the former part of the verse so as to expound it of piety, which is indeed true wisdom: He that attends to the word (the word of God, ch. xiii. 13) shall find good in it and good by it. And whoso trusts in the Lord, in his word which he attends to, is happy.

21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.

Note, 1. Those that have solid wisdom will have the credit of it; it will gain them reputation, and they shall be called prudent grave men, and a deference will be paid to their judgment. Do that which is wise and good and thou shalt have the praise of the same. 2. Those that with their wisdom have a happy elocution, that deliver their sentiments easily and with a good grace, are communicative of their wisdom and have words at will, and good language as well as good sense, increase learning; they diffuse and propagate knowledge to others, and do good work with it, and by that means increase their own stock. They add doctrine, improve sciences, and do service to the commonwealth of learning. To him that has, and uses what he has, more shall be given.

22 Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.

Note, 1. There is always some good to be gotten by a wise and good man: His understanding is a well-spring of life to him, which always flows and can never be drawn dry; he has something to say upon all occasions that is instructive, and of use to those that will make use of it, things new and old to bring out of his treasure; at least, his understanding is a spring of life to himself, yielding him abundant satisfaction; within his own thoughts he entertains and edifies himself, if not others. 2. There is nothing that is good to be gotten by a fool. Even his instruction, his set and solemn discourses, are but folly, like himself, and tending to make others like him. When he does his best it is but folly, in comparison even with the common talk of a wise man, who speaks better at table than a fool in Moses's seat.

23 The heart of the wise teacheth his mouth, and addeth learning to his lips.

Solomon had commended eloquence, or the sweetness of the lips (v. 21), and seemed to prefer it before wisdom; but here he corrects himself, as it were, and shows that unless there be a good treasure within to support the eloquence it is worth little. Wisdom in the heart is the main matter. 1. It is this that directs us in speaking, that teaches the mouth what to speak, and when, and how, so that what is spoken may be proper, and pertinent, and seasonable; otherwise, though the language be ever so fine, it had better be unsaid. 2. It is this that gives weight to what we speak and adds learning to it, strength of reason and force of argument, without which, let a thing be ever so well worded, it will be rejected, when it comes to be considered, as trifling. Quaint expressions please the ear, and humour the fancy, but it is learning in the lips that must convince the judgment, and sway that, to which wisdom in the heart is necessary.

24 Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.

The pleasant words here commended must be those which the heart of the wise teaches, and adds learning to (v. 23), words of seasonable advice, instruction, and comfort, words taken from God's word, for that is it which Solomon had learned from his father to account sweeter than honey and the honey-comb, Ps. xix. 10. These words, to those that know how to relish them, 1. Are pleasant. They are like the honey-comb, sweet to the soul, which tastes in them that the Lord is gracious; nothing more grateful and agreeable to the new man than the word of God, and those words which are borrowed from it, Ps. cxix. 103. 2. They are wholesome. Many things are pleasant that are not profitable, but these pleasant words are health to the bones, to the inward man, as well as sweet to the soul. They make the bones, which sin has broken and put out of joint, to rejoice. The bones are the strength of the body; and the good word of God is a means of spiritual strength, curing the diseases that weaken us.

Malice and Envy.

25 There is a way that seemeth right unto a man, but the end thereof are the ways of death.

This we had before (ch. xiv. 12), but here it is repeated, as that which is very necessary to be thought of, 1. By way of caution to us all to take heed of deceiving ourselves in the great concerns of our souls by resting in that which seems right and is not really so, and, for the preventing of a self-delusion, to be impartial in self-examination and keep up a jealousy over ourselves. 2. By way of terror to those whose way is not right, is not as it should be, however it may seem to themselves or others; the end of it will certainly be death; to that it has a direct and certain tendency.

26 He that laboureth laboureth for himself; for his mouth craveth it of him.

This is designed to engage us to diligence, and quicken us, what our hand finds to do, to do it with all our might, both in our worldly business and in the work of religion; for in the original it is, The soul that labours labours for itself. It is heart-work which is here intended, the labour of the soul, which is here recommended to us, 1. As that which will be absolutely needful. Our mouth is continually craving it of us; the necessities both of soul and body are pressing, and require constant relief, so that we must either work or starve. Both call for daily bread, and therefore there must be daily labour; for in the sweat of our face we must eat, 2 Thess. iii. 10. 2. As that which will be unspeakably gainful. We know on whose errand we go: He that labours shall reap the fruit of his labour; it shall be for himself; he shall rejoice in his own work and eat the labour of his hands. If we make religion our business, God will make it our blessedness.

27 An ungodly man diggeth up evil: and in his lips there is as a burning fire. 28 A froward man soweth strife: and a whisperer separateth chief friends.

There are those that are not only vicious themselves, but spiteful and mischievous to others, and they are the worst of men; two sorts of such are here described:—1. Such as envy a man the honour of his good name, and do all they can to blast that by calumnies and misrepresentations: They dig up evil; they take a great deal of pains to find out something or other on which to ground a slander, or which may give some colour to it. If none appear above ground, rather than want it they will dig for it, by diving into what is secret, or looking a great way back, or by evil suspicions and surmises, and forced innuendos. In the lips of a slanderer and backbiter there is as a fire, not only to brand his neighbour's reputation, to smoke and sully it, but as a burning fire to consume it. And how great a matter does a little of this fire kindle, and how hardly is it extinguished! James iii. 5, 6. 2. Such as envy a man the comfort of his friendship, and do all they can to break that, by suggesting that on both sides which will set those at variance that are most nearly related and have been long intimate, or at least cool and alienate their affections one from another: A froward man, that cannot find in his heart to love any body but himself, is vexed to see others live in love, and therefore makes it is his business to sow strife, by giving men base characters one of another, telling lies, and carrying ill-natured stories between chief friends, so as to separate them one from another, and make them angry at or at least suspicious of one another. Those are bad men, and bad women too, that do such ill offices; they are doing the devil's work, and his will their wages be.

29 A violent man enticeth his neighbour, and leadeth him into the way that is not good. 30 He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.

Here is another sort of evil men described to us, that we may neither do like them, nor have any thing to do with them. 1. Such as (like Satan) do all the mischief they can by force and violence, as roaring lions, and not only by fraud and insinuation, as subtle serpents: They are violent men, that do all by rapine and oppression, that shut their eyes, meditating with the closest intention and application of mind to devise froward things, to contrive how they may do the greatest mischief to their neighbour, to do it effectually and yet securely to themselves; and then moving their lips, giving the word of command to their agents, they bring the evil to pass, and accomplish the wicked device, biting his lips (so some read it) for vexation. When the wicked plots against the just he gnasheth upon him with his teeth. 2. Such as (like Satan still) do all they can to entice and draw in others to join with them in doing mischief, leading them in a way that is not good, that is not honest, nor honourable, nor safe, but offensive to God, and which will be in the end pernicious to the sinner. Thus he aims to ruin some in this world by bringing them into trouble, and others in the other world by bringing them into sin.

The Sovereignty of Divine Providence.

31 The hoary head is a crown of glory, if it be found in the way of righteousness.

Note, 1. It ought to be the great care of old people to be found in the way of righteousness, the way of religion and serious godliness. Both God and man will look for them in that way; it will be expected that those that are old should be good, that the multitude of their years should teach them the best wisdom; let them therefore be found in that way. Death will come; the Judge is coming; the Lord is at hand. That they may be found of him in peace, let them be found in the way of righteousness (2 Pet. iii. 14), found so doing, Matt. xxiv. 46. Let old people be old disciples; let them persevere to the end in the way of righteousness, which they long since set out in, that they may then be found in it. 2. If old people be found in the way of righteousness, their age will be their honour. Old age, as such, is honourable, and commands respect (Thou shalt rise up before the hoary head, Lev. xix. 32); but, if it be found in the way of wickedness, its honour is forfeited, its crown profaned and laid in the dust, Isa. lxv. 20. Old people therefore, if they would preserve their honour, must still hold fast their integrity, and then their gray hairs are indeed a crown to them; they are worthy of double honour. Grace is the glory of old age.

32 He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.

This recommends the grace of meekness to us, which will well become us all, particularly the hoary head, v. 31. Observe, 1. The nature of it. It is to be slow to anger, not easily put into a passion, nor apt to resent provocation, taking time to consider before we suffer our passion to break out, that it may not transgress due bounds, so slow in our motions towards anger that we may be quickly stopped and pacified. It is to have the rule of our own spirits, our appetites and affections, and all our inclinations, but particularly our passions, our anger, keeping that under direction and check, and the strict government of religion and right reason. We must be lords of our anger, as God is, Nah. i. 3. Æolus sis, affectuum tuorum—Rule your passions, as Æolus rules the winds. 2. The honour of it. He that gets and keeps the mastery of his passions is better than the mighty, better than he that by a long siege takes a city or by a long war subdues a country. Behold, a greater than Alexander or Cæsar is here. The conquest of ourselves, and our own unruly passions, requires more true wisdom, and a more steady, constant, and regular management, than the obtaining of a victory over the forces of an enemy. A rational conquest is more honourable to a rational creature than a brutal one. It is a victory that does nobody any harm; no lives or treasures are sacrificed to it, but only some base lusts. It is harder, and therefore more glorious, to quash an insurrection at home than to resist an invasion from a broad; nay, such are the gains of meekness that by it we are more than conquerors.

33 The lot is cast into the lap; but the whole disposing thereof is of the Lord .

Note, 1. The divine Providence orders and directs those things which to us are perfectly casual and fortuitous. Nothing comes to pass by chance, nor is an event determined by a blind fortune, but every thing by the will and counsel of God. What man has neither eye nor hand in God is intimately concerned in. 2. When solemn appeals are made to Providence by the casting of lots, for the deciding of that matter of moment which could not otherwise be at all, or not so well, decided, God must be eyed in it, by prayer, that it may be disposed aright (Give a perfect lot, 1 Sam. xiv. 41; Acts i. 24), and by acquiescing in it when it is disposed, being satisfied that the hand of God is in it and that hand directed by infinite wisdom. All the disposals of Providence concerning our affairs we must look upon to be the directing of our lot, the determining of what we referred to God, and must be reconciled to them accordingly.

CHAP. XVI. Verſ. 1. The Preparations of the heart in man]

HEE ſaith not of man, as if it were in mans power to diſpoſe of his own heart; but in man, as wholly wrought by God; for our ſufficiency is not in ourſelves, but in him (as wee live, ſo) wee move, Act. 18.28. (underſtand it of the motions of the minde alſo.) It is hee that faſhioneth the hearts of men, Pſal. 33.13. ſhaping them at his pleaſure. Hee put ſmall thoughts into the heart of Ahaſhueroſh, but for great purpoſes. And ſo hee did into the heart of our Henry 8. about his Marriage with Katherine of Spain, Scult. Annal. dec. 2. ep. dedic. the Riſe of that Reformation here, Quam deſperaſſet atas praterita, admiratur praeſens, obſtupeſcet futura, as Scultetus hath it, which former ages deſpaired of, the preſent admireth, and the future ſhall ſtand amazed at.

And the anſwer of the tongue is from the Lord] For though a man have never ſo exactly marſhalled his matter in hand, [non-Latin text not transcribed] diſponere, ordinare, & aciem inſtruere ſignificat. as it were in battel array (as the Hebrew word here imports, and as David uſing the ſame word, ſaith, hee will marſhal his Prayer, and then bee as a ſpy upon a watch-tower, to ſee what became of it, whether hee got the day, Pſal. 5.3.) though hee have ſet down with himſelf both what and how to ſpeak; ſo that it is not only ſcriptum in animo, ſed ſculptum etiam, as the Orator ſaid, yet hee ſhall never bee able to bring forth his conceptions, without the obſtetrication of Gods aſſiſtance. The moſt eloquent Demoſthenes, [non-Latin text not transcribed]. being ſent ſundry times in Ambaſſage to Philip King of Macedony, thrice ſtood ſpeechleſs before him, and thrice more forgot what hee intended to have ſpoken. Likewiſe Latomus of Lovain (a great Scholar) having prepared a ſet ſpeech to bee made before the Emperour Charles the fifth, was ſo confounded when hee came to deliver it, that he uttered nothing but non-ſenſe, and thereupon fell into a fit of deſpair. So Auguſtine having once loſt himſelf in a Sermon, and wanting what elſe to ſay, fell upon the Ma[illegible: 1 letter]ichees (a point that hee had well ſtudied) and by a good Providence of God, converted one there preſent, that was infected with that errour. Digreſſions are not alwayes unuſeful: Gods Spirit ſometimes draws aſide the doctrine to ſatisfie ſome ſoul which the Preacher knows not. But though God may force it, yet man may not frame it; and it is a moſt happy ability to ſpeak punctually, directly, and readily to the point. The Corinthians had elocution as a ſpecial gift of God: And St. Paul gives God thanks for them, that in every thing they were inriched by him, in all utterance, and in all knowledge, 1 Cor. 1.5.

Verſ. 2. All the wayes of a man are clean in his own eyes] Every man is apt enough to think well of his own doings, and would bee ſorry but his penny ſhould bee good ſilver. They that were born in hell, know no other heaven; neither goes any man to hell, but hee hath ſome excuſe for it. Quintilian could ſay, Sceleri nunquam defuiſſe rationem: As covetouſneſs, ſo moſt other ſins go cloaked and coloured.Auguſt. Sed ſordet in conſpectu judiciis quod fulget in conſpectu eſtimantis. All is not gold that gliſters. A thing that I ſee in the night may ſhine; and that ſhining proceed from nothing but rottenneſs.Bern. Melius eſt pallens aurum, quam fulgens aurichalcum; That which is highly eſteemed amongſt men, is abomination in the ſight of God, Luke 16.15.

But the Lord weigheth the ſpirits] Not ſpeeches and actions only, as Prov. 5.21. but mens aims and inſides. Men ſee but the ſurface of things, and ſo are many times miſtaken; but Gods fiery eyes pierce into the inward parts, and there diſcover a new found world of wickedneſs. Hee turns up the bottome of the bag, as Joſephs ſteward did; and then out come all our thefts and miſ-doings, that had ſo long lain latent.

Verſ. 3. Commit thy works unto the Lord] Depend upon him alone for direction and ſucceſs; this is the readieſt way to an holy ſecurity and ſound ſettlement. Hang not in doubtful ſuſpenſe, as Meteors do in the ayr, Luke 12.29. Neither make diſcourſes in the ayr (ſo one renders it) as thoſe uſe to do, whoſe hearts are haunted with carking cares. Let not your thoughts bee diſtracted about theſe things. So the Syriack hath it. But caſt your burden upon the Lord, Pſal. 55.22. by a Writ of remove, as it were. Yea caſt all your care upon God, for hee careth for you, 1 Pet. 5.7. I will bee Careleſs according to my name, ſaid John Careleſs Martyr. Commit the matter to God, and hee will effect it, Pſal. 37.5.

And thy thoughts ſhall bee eſtabliſhed] Never is the heart at reſt till it repoſe upon God; till then it flickers up and down, as Noahs Dove did upon the face of the Flood, and found no footing, till ſhee returned to the Ark. This is certain (ſaith a Revered Divine,Mr. Caſe. yet living) ſo far as a ſoul can ſtay on, and truſt in God, ſo far it injoyes a ſweet ſettlement and tranquillity of ſpirit; Perfect truſt is bleſſed with a perfect peace: A famous inſtance for this we have in our Saviour, Now is my ſoul troubled, and what ſhall I ſay? Father ſave me from this hour; but for this cauſe came I to this hour, Father glorifie thy name, Joh. 12.27, 28. All the while the eye of his humanity was fixed upon deliverance from the hour of temptation, there was no peace nor reſt in his ſoul; becauſe there hee found not onely incertainty, but impoſſibility; For this cauſe came I to this hour. But when hee could come to this, Father glorifie thy name, when hee could wait on, acquieſce in, and reſign to the will of his Father; wee never hear of any more objection, fear, or trouble. Thus hee.

Plato finem bujus mandi bonitatem Dei eſſe affirmavis.Verſ. 4. The Lord hath made all things for himſelf] that is, for his own glory, which hee ſeeks in all his works; and well hee may; for firſt, hee hath none higher than himſelf, to whom to have reſpect: And ſecondly, hee is not in danger (as wee ſhould bee in like caſe) of being puffed up or deſirous of vain-glory. Or thus, Hee hath made all things for himſelf, that is, for the demonſtration of his goodneſs,De Doctr. Chriſtiana. according to that of Auguſtine, Quiabonus eſt Deus ſumus; & in quantum ſumus, boni ſumus. Wee owe both our being and well-being, and the glory of all to God alone, Rom. 1[illegible: 1 letter]. ult.

Bern. The wicked alſo for the day of evil] i. e. of deſtruction. Hereof Dei voluntas eſt ratio rationum; nec tantum recta ſed regula. Howbeit, whereas Divines make two parts of the decree of Reprobation, viz. Preterition and Predamnation; All agree for the latter (ſaith a learned Interpreter) that God did never determine to damn any man for his own pleaſure, but the cauſe of his Perdition was his own ſin. And there is a reaſon for it. For God may (to ſhew his Sovereignty) annihilate his creature, but to appoint a reaſonable creature to an eſtate of endleſs pain, without reſpect of his deſert, cannot agree to the unſpotted juſti[illegible: 1 letter]e of God. And for the other part of paſſing over, and forſaking a great part of men for the glory of his Juſtice, the exacteſt Divines do not attribute that to the meer will of God, but hold, that God did firſt look upon thoſe men as ſinners, at leaſt in the general corruption brought in by the Fall; For all men have ſinned by Adam, and are guilty of high Treaſon againſt God.

Verſ. 5. Every one that is proud in heart, &c.] That lifts up himſelf againſt God, and his righteous Decree, daring to reprehend what they do not comprehend about the doctrine of Reprobation, as thoſe Chatters, Rom. 9.20. Theſe, whiles like proud, and yet brickle clay, they will bee knocking their ſides againſt the ſolid and eternal Decree of God (called Mountains of braſs, Zach. 6.1.) they break themſelves in peeces. So likewiſe do ſuch as ſtumble at the word, being diſobedient, whereunto alſo they were appointed, 1 Pet. 2.8. How much better were it for them to take the Prophets counſel, Hear, and give ear, bee not proud, for the Lord hath spoken it. Give glory to the Lord your God (let him bee juſtified and every mouth ſtopped, ſubſcribe to his moſt perfect juſtice, though it were in your own utter deſtruction, before your feet ſtumble upon the dark mountains, &c. Jer. 13.15, 16. That was a proud and Atheiſtical ſpeech of Lewis the eleventh, St ſalvabor, ſalvabor; ſi vero damnabor, damnabor. If I ſhall be ſaved, I ſhall bee ſaved; and if I ſhall bee damned, I ſhall bee damned; and there is all the care that I ſhall take. Not unlike to this was that wretched reſolution of one Ruffus, of whom it is ſtoried, that hee painted God on the one ſide of his ſhield, and the Devil on the other, with this mad Motto, Si tu me nolis, iſte rogitat. If thou wilt not have mee, here is one will.

Though hand joyn in hand] See the Note on Chap. 11.21. Some make hand in hand to bee no more than out of hand, Immediately, or with [illegible: 1 letter]aſe; for nothing is ſooner, or with more eaſe done, than to fold one hand in another. God ſhall ſpread forth his hands in the midſt of them, as hee that ſwimmeth ſpreadeth forth his hands to ſwim, and hee ſhall bring down their pride together with the ſpoil of their hands, Iſa. 25.11. The motion in ſwimming is eaſie, not ſtrong; for ſtrong ſtroaks in the water would rather ſink, than ſupport. God with greateſt facility can ſubdue his ſtouteſt adverſary, when once it comes to handy-gripes, when once his hand joyns to the proud mans hand (ſo ſome ſenſe this text) ſo that they do manus conſerere, then ſhall it appear that it is a fearful thing to fall into the hands of the living God, Heb. 10.

Verſ. 6. By mercy and truth iniquity is purged] Leſt the proud perſon hearing theſe dreadful threats ſhould fall into deſpair, here is a way ſhewed him how to eſcape. By mercy and truth, that is, by the goodneſs and faithfulneſs of God, by his love that moved him to promiſe pardon to the penitent, and by his truth that bindes him to perform; iniquity (though never ſo hateful, bee it blaſphemy or any like hainous ſin, Mat. 12.31.) is purged or expiated, viz. through Chriſt, who is the propitiation for our ſins, 1 Joh. 2.2. See Chap. 14.22. with the Note.

And by the fear of the Lord men depart from evil] As in the former clauſe were declared the cauſes of Juſtification, ſo here the exerciſe of Sanctification, for theſe two go ever together. Chriſt doth not onely waſh all his in the fountain of his blood opened for ſin and for uncleanneſs, Zach. 13.1. but healeth their natures of that ſwiniſh diſpoſition, whereby they would elſe wallow again in their former filth. The Layer and Altar under the Law ſituated in the ſame Prieſts Court ſignified the ſame, as the water and blood iſſuing out of Chriſts ſide, viz. The neceſſary concurrence of Juſtification and Sanctification in all that ſhall bee ſaved: that was intimated by the Laver and water, this by the Altar and blood.

Verſ. 7. When a mans waies pleaſe the Lord] Sin is the onely make-bate that ſets God and man at difference. Now when God is diſpleaſed, all his creatures are up in arms to fetch in his rebels, and to do execution. Who then would ſet the briars and thorns againſt him in battel? would hee not go thorow them? would hee not burn them together? Let him then take hold of my ſtrength, ſaith God, that hee may make peace with mee, and hee ſhall make peace with mee, Iſa. 27.4, 5. And not with God onely, but with the Creature too that gladly takes his part, and is at his beck and check. Laban followed Jacob with one troop; Eſau met him with another: both with hoſtile intentions. But God ſo wrought for Jacob whom hee had choſen, that Laban leaves him with a kiſſe, Eſau meets him with a kiſſe. Of the one hee hath an Oath, Tears of the other, Peace with both. Who ſhall need to fear men, that is in league with God?

Verſ. 8. Better is a little with righteouſneſs, &] A ſmall ſtock well gotten, is more comfortably enjoyed and bequeathed to Poſterity, than a curſed hoard of evil gotten goods. The reaſon why people pleaſe not God, and are contrary to all men (as this verſe refers to the former) is, becauſe they prefer gain before God, and care not how they wrong men, ſo they may have it. See Chap. 15.16.

Verſ. 9. A mans heart deviſeth his way, but God directeth his ſteps] Man purpoſeth, God diſpoſeth of all, Prov. 19.21. Events many times croſſe expectation, neither is it in man to order his own waies, Jer. 10.23. This the Heathen ſaw, [non-Latin text not transcribed]. Thucyd. Dio. and were much troubled at, as the Athenians were, when their good General Nicias loſt himſelf and his Army in Sicily. So the Romans, when Pompey, Cato, and others, worthy Patriots, were worſted by Julius Caeſar; Brutiu a wiſe and valiant man overthrown by Antonius, cries out, [non-Latin text not transcribed], &c. O miſerable virtue, thou art a meer ſlave to fortune. Chriſtians have learned better language, and can ſet down themſelves with founder reaſon, if croſſed of their deſigns or deſires; they know it is the Lord; they are dumb, becauſe it is his doing, and they are puniſhed leſs than their deſerts, Ezra 9.13. Pompey (that ſeeing all to go on Caſars ſide, ſaid there was a great deal of miſt over the eye of Providence) did no better than blame the Sun, becauſe of his ſore eyes.

Verſ. 10. A divine ſentence is in the lips of the King] It is, or ſhould bee. His words uſually paſſe for Oracles, and many times ſtand for Laws: It ſhould bee his care therefore to ſpeak as the Oracles of God, 1 Pet. 4.11. yea ſo to ſpeak, and ſo to do, as one that ſhall bee judged by the Law of Liberty, Jam. 2.12. (Or as ſome read it) as they that ſhould judge by the Law of Liberty. Our old word Koning, and by contraction King, comes of Con (ſaith Becanus) which comprehends three things, Poſſum, Scio, Audio, I can do it, I know how to do it, and I dare do it. If either hee want power, or skill, or courage to do juſtice, the people inſtead of admiting his divinations, will cry out of him, as the Romans did of Pompey, miſeria noſtra Magnus eſt. This Grandee is our great miſery.

His mouth tranſgreſſeth not in judgement] viz. If hee ask counſel at Gods mouth, as David did, and execute Juſtice, Juſtice, as Moſes ſpeaks, Deut. 16.20. that is, pure Juſtice, without mud or mixture of ſelfiſh affections, ſparing neither the great for might, nor the mean for miſery.

Verſ. 11. A juſt weight and ballance are the Lords] i. e. Are commanded and commended by him. See Chap. 11.1. Deut. 25.14, 15, 16. with the Notes.

All the weights of the bag are his work] i. e. His Ordinance, and therefore not to bee violated. Yea they are judicia Domini, as the Vulgar here reads the former clauſe, Gods Judgements. Let no man therefore go beyond or defraud his Brother in buying and ſelling, for God is the Avenger of all ſuch: 1 Theſ. 4.Gal. l. 11. c. 18 Colum. lib. 1. Surely his Magiſtrates muſt not tranſgreſſe in judgement, leſt they prove but fures publici, as Cato called them; latrones cum privilegio, as Columella, publick theeves; ſcabs, as the Prophet Iſaiah terms them, chap. 5.7. and leſt their regiment without righteouſneſſe appear to bee but robbery with authority: So neither muſt private perſons cheat and deceive their Brethren by falſe weights and meaſures, &c. leſt they bee looked upon as the botches of the Common-wealth, and enemies to civil ſociety.

Verſ. 12. It is an abomination for Kings to commit wickedneſſe] It is ſo for any man, but eſpecially for great men. Peter Martyr told Queen Elizabeth in an Epiſtle, that Princes were doubly obliged to God, firſt, as men, ſecondly, as chief men. When I was born into the world, ſaid Henry the fourth of France, French Chrom there were thouſands of others born beſides my ſelf; what have I done to God more than they? it is his meer grace and mercy which doth binde mee more unto his juſtice, for the faults of great men are never ſmall. Thus hee. It is reported of Tamberlane, that war-like Scythian, that having overcome Bajazet the Great Turk, hee asked him whether ever hee had given God thanks for making him ſo great an Emperour? who confeſſed ingenuouſly, hee never thought of it. To whom Tamberlane replied, that it was no wonder ſo ungrateful a man ſhould bee made a ſpectacle of miſery. For you, ſaith hee, being blinde of one eye, and I lame of a leg; was there any worth in us, why God ſhould ſet us over two great Empires of Turks and Tartars, Leunclav. Annal. Tur[illegible: 2 letters]c. to command many more worthy than our ſelves? Good turns aggravate unkindneſſes; and mens offences are encreaſed by their obligations.

For the Throne is eſtabliſhed by righteouſneſs] Politicians give many directions for the upholding and conſerving of Kingdomes; but this of Solomon is far beyond them all. See it exemplified, Jer. 22.13, to 20. Shalt thou reign, becauſe thou cloſeſt thy ſelf in Cedar? did not thy Father eat and drink, and do judgement and juſtice, and then it was well with him? &c.

Verſ. 13. Righteous lips are the delight of Kings] i. e. Of good Kings, ſuch as David was, who loved Nathan never the worſe, but the better, for dealing plainly with him, gave him free acceſſe to his bed-chamber, and named him a Commiſſioner for the declaring of his Succeſſour, 1 King. 1. King Edward the ſixth took much delight in Latimer that faithful Preacher; and Queen Elizabeth enquired much after Dearing, after ſhee had once heard him telling her in a Sermon, that once it was Tanquam Ovis, but now Velut indomita Juvenca, &c. But Dearing was without her Privity laid up faſt enough by the Biſhops, and kept far enough from coming near the Court any more.

And they love him that ſpeaketh right] They ſhould do ſo; but it falls out ſomewhat otherwiſe oft-times. Ahab hated Micaiah, and looks upon Elijah as a troubler of Iſrael: Alaſs! what had theſe righteous ones done? they taxed his ſin, they foretold his judgement; they deſerved it not, they inflicted it not, they were therefore become his enemies, becauſe they told him the truth. Truth breeds hatred, as the fair Nymphs are feigned to do the ugly Faun[illegible: 1 letter]s and Satyres. Moſt Princes are led by their Paraſites, who ſooth them up in their ſins, and ſmooth them up with fair words, which ſoak into them, as oyl doth into earthen veſſels. David was none ſuch, Pſal. 101. hee went not attended, ſaith one, ut nunc fit, magno agmine Aionum, Negonum, Ga[illegible: 1 letter]eonum, Palponum, Gnathonum, Balatronum, with a great ſort of Sycophants, Court-paraſites, Flatterers, &c. but had the beſt hee could pick to bee next his Perſon, and loved them that ſpoke right.

Verſ. 14. The wrath of a King is as meſſengers of death] In the plural number, the better to ſet forth the danger of a Kings diſpleaſure.Omne trabis ſecum Caeſris ira malum. Ovid. Thou ſhalt ſurely die Abimelech, 1 Sam. 22.16. Adonijah ſhall bee put to death this day, &c. 1 Kings 2.24. Hang Haman on the tree that is fifty cubits high, &c. Hunc Pugionem tibi mittit Senatus, &c. Queen Elizabeth was ſo reſerved, that all about her ſtood in a reverent awe of her very preſence and aſpect, but much more of her leaſt frown or check; wherewith ſome of them who thought they might beſt preſume of her favour, have been ſo ſuddenly daunted and planet-ſtricken, that they could not lay down the grief thereof, but in their grave.Spe[illegible: 2 letters]. One of theſe was Sir Chriſtopher Hatton Lord Chancellour, who died of a flux of Urine and grief of mind. Camden. Eliſ. 406. Neither could the Queen, having once caſt him down with a word, raiſe him up again, though ſhee viſited and comforted him.

But a wiſe man will pacifie it] Either by ſome prudent ſpeech, or politick device, as Abigail did David, and David Saul, as Benhadads ſervants did Ahab, and as our King Edward the firſt his ſervant did him. For this King venturing his life,Act. & Mon. by ſpurring his horſe into a deep river, onely to bee revenged on his ſervant that had incenſed him by a ſawcy anſwer; was ſoon pacified when once hee ſaw him on his bended knees, expoſing his neck to the blow of the drawn ſword, wherewith the King purſued him.

Verſ. 15. In the light of the Kings countenance is life] As when it is well with the head, it is the better with all the members; and as when the sky is clear, the bodies of men are in better temper. When David had given Ziba the Land, I humbly beſeech thee, ſaid hee, that I may finde grace in thy ſight my Lord the King, 2 Sam. 16.4. As if hee ſhould ſay, I had rather have the Kings favour, than the Lands. Artabazus (in Xenophon) complained when Cyrus had given him a Cup of Gold, and Chryſantas a kiſſe in token of his ſpecial favour; ſaying, that the Cup that hee gave him was not ſo good Gold, as the kiſſe that hee gave Chryſantas.

Ovid.Ut mala nulla feram niſi nudam Caeſaris iram, Nuda parum nobis Caeſaris ira mali eſt?

And his favour is as a cloud of the latter rain] that refreſheth the ground after drought, and ripeneth the Corn afore Harveſt. In the Iſland of Saint Thomas, Abbots Geog. 251. on the back ſide of Africa, in the midſt of it is an Hill, and over that a continual cloud wherewith the whole Iſland is watered. Chriſto optimè congruit haec ſententia, ſaith Lavater here. This ſaying of Solomon may very fitly bee applied to Chriſt the King immortal. Hee ſhall come down like Rain upon the mowen graſſe, as ſhowers that water the earth, Pſal. 72.6. one caſt of his countenance, is more worth to a David than all the worlds wealth, Pſal. 4.7, 8. yea more worth than the corporal preſence of Chriſt: therefore hee tells his Diſciples, they ſhall bee great gainers by loſing of him; For I will ſend you the Comforter; who ſhall ſeal up my love to you, and ſhed it abroad in your hearts.

Verſ. 16. How much better is it to get wiſdome than gold] q. d. It is unſpeakably better to get grace than gold; for what is gold and ſilver, but the guts and garbage of the earth? and what ſerves it to, but the life that now is, the back and belly? and what is the happineſſe that a man hath in much ſtore of it,Pſal. 39. but skin-deep, or rather imaginary? Surely man walketh in a vain ſhew, in heaping up riches, &c. That I ſpeak not of the uncertainty of riches, their commonneſſe to the wicked alſo, the inſincerity of the comforts they yeeld, and their utter inſufficiency to fill the infinite heart of man. Non enim plus ſatiatur cor auro quàm corpus aurâ. The contrary of all which is true of heavenly wiſdome. How much better is it therefore, &c?

Verſ. 17. The high-way of the upright is to depart from evil] That is his rode,Pſal. 139. his deſire, and endeavour, his general purpoſe, though ſometimes (by miſtake, or violence of temptation) hee ſtep out of the way, and turn aſide to ſin; yet there is no way of wickedneſſe in him. His endeavour is, with Paul, to walk in all good conſcience, to ſhape his courſe by the chart of Gods Word, to ſhun ſin as a Serpent in his way, as poiſon in his meats.

Hee that keepeth his way, preſerveth his ſoul] As if a man bee out of Gods precincts, hee is out of his protection. Hee ſhall keep thee in all thy waies, not in all thine out-ſtrayes. Hee that leaves the high-way, and takes to by-waies, travelling at unſeaſonable hours, &c. if hee fall into foul hands, hee may go look his remedy; The Law allows him none.

Verſ. 18. Pride goeth before deſtruction] A bulging wall is near a downfall: ſwelling is a dangerous ſymptome in the body, ſo is pride in the ſoul. Sequitur ſuperbos ultor à tergo Deus. Seneca. Surely, as the ſwelling of the ſpleen is dangerous for health, and of the ſails for the over-bearing of a little veſſel, ſo is the ſwelth of the heart by pride. Inſtances hereof wee have in hiſtory not a few. Pharaoh, Adonibezek, Agag, Haman, Herod, &c. Xerxes, Harod. having covered the Seas with his ſhips, and with two millions of men, and paſſed over into Grecia, was afterwards (by a juſt hand of God upon him for his prodigious pride) forced to flye back in a poor fiſhers boat, which being over-burdened, had ſunk all, if the Perſians, by the caſting away of themſelves, had not ſaved the life of their King. It was a great fore-token of Darius his ruine,Q. Curt. when in his proud Ambaſſie to Alexander, hee called himſelf the King of Kings, and Couſin of the gods, but for Alexander, hee called him his Servant. The ſame Senators that accompanied proud Seianus to the Senate, conducted him the ſame day to priſon; they which ſacrificed unto him as to their god,Dio in Tiberio. which erſt kneeled down to adore him, ſcoffed at him, ſeeing him dragged from the Temple to the Gaol, from ſupreme honour, to extream ignominy. Sigiſmund the young King of Hungary, beholding the greatneſs of his Army, in his greaT jollity, hearing of the coming of the Turks, proudly ſaid, what need wee fear the Turk, who need not at all to fear the falling of the heavens; which if they ſhould fall, yet were wee able with our Spears and Halberts,Turk. hiſt. fol. 208. to hold them up from falling upon us? Hee afterwards ſhortly received a notable overthrow, loſt moſt of his men, and was himſelf glad to get over Danubius in a little boat to ſave his life. What ſhould I ſpeak of Bajazet the terrour of the world, and as hee thought, ſuperiour to fortune, yet in an inſtant with his ſtate in one battel overthrown into the bottome of miſery and deſpair,Ibid. 287. and that in the middeſt of his greateſt ſtrength?

Verſ. 19. Better it is to bee of an humble spirit] An humble man is worth his weight in gold; hee hath far more comfort in his loſſes, than proud Giants have in their rapines and robberies. Truth it is, that meekneſs of ſpirit commonly draws on injuries. A Crow will pull wooll from a Sheeps ſide, ſhee durſt not do ſo to a Wolf or Maſtiff. Howbeit it is much better to ſuffer wrong than to do it, to bee patient, than to bee inſolent, to bee lowly in heart, and low of port, than to enjoy the pleaſures or treaſures of ſin for a ſeaſon.

Verſ. 20. Hee that handleth a matter wiſely, ſhall finde good] Doing things with due deliberation and circumſpection, things of weight and importance eſpecially; (for here Deliberandum eſt diu, quod ſtatuendum est ſemel) wee may look for Gods bleſſing, when the beſt that can come of raſhneſs is repentance. Youth rides in poſt to bee married, but in the end findes the Inne of repentance to bee lodged in: The beſt may bee ſometimes miſcarried by their paſſions to their coſt, as good Joſiah was, when hee encountred the King of Egypt, and never ſo much as ſent to Jeremy, Zephany, or any other Prophet then living, to ask, Shall I go up againſt Pharaoh or not?

And who ſo truſteth in the Lord, happy is hee] Let a man handle his matter never ſo wiſely, yet if hee truſt to his own wiſdome, hee muſt not look to finde good. God will croſs even the likelieſt projects of ſuch, and crack the ſtrongeſt ſinew in all the arm of fleſh. The Babylonians held their City impregnable, and boaſted (as Xenophon witneſſeth) that they had twenty years proviſion afore-hand; but God confuted their carnal confidence. The Jews in Iſaiah, when they looked for an invaſion, looked in that day to the Armour of the houſe of the Forreſt, and gathered together the waters of the lower Pool, numbred the houſes, and caſt up the ditches to fortifie the wall; but they looked not all this while to God their Maker, &c. therefore they had a day of trouble, and of treading down, and of perplexity, by the Lord God of Hoſts in the valley of Viſion, Iſa. 22.5, 8, 9, 10. where the beginning is creature-confidence, or ſelf-conceitedneſs, the end is commonly ſhame and confuſion, in any buſineſs. Whereas hee that in the uſe of lawful means reſteth upon God for direction and ſucceſs, though hee fail of his deſign, yet hee knows whom hee hath truſted, and God will know his ſoul in adverſity.

Verſ. 21. The wiſe in heart ſhall bee called prudent] Hee ſhall have the ſtile and eſteem of an intelligent, though not haply of an eloquent man. Of ſome it may bee ſaid, Solin. Praefat. as Solinus ſaith of his Poly-hiſtor to his friend Antius, Fermentum (ut ita dicam) cognitionis, ei magis ineſſe, quam bracteas eloquentiae deprehendas, you may finde more worth of wiſdome in them,De libris A[illegible: 2 letters]ici ſcriptum reliquit Cicero ces hoc ipſo fulſſe ornates quod ornamenta negligerent. than force of words. Bonaventure requireth to a perfect ſpeech, Congruity, Truth, and Ornament. This latter ſome wiſe men want; and it is their Ornament, that they neglect Ornament, as Tully writes of Atticus, and as Beza writes of Calvin, that hee was facundiae contemptor & verborum parcus, ſed minime ineptus ſcriptor, a plain, but profitable Author.

And the ſweetneſs of the lips increaſeth learning] That is, eloquence with prudence edifieth, and is of ſingular uſe, for the laying forth of a mans talent to the good of others. As one being asked whether light was pleaſant? replied, That is a blinde mans queſtion; [non-Latin text not transcribed]. ſo if any ask whether eloquence and a gracious utterance bee uſeful in the Church of God? It is an inſulſe and inficete queſtion. Zanchy ſpeaking of Calvin and Viret (who were Preachers together at Geneva when hee firſt came thither out of Italy) uſeth theſe words, Zanch. Miſcel. Ep. ded. Sicut in Calvino inſignem doctrinam, ſic in Vireto ſingularem eloquentiam, & in commovendis affectibus efficacitatem admirabar, i. e. As Calvin I admired for excellent learning, ſo did I Viret no leſs for his ſingular eloquence, and efficacy in drawing affections. Beza alſo was of the ſame minde, as appears by that Epigram of his, Gallica mirata eſt Calvinum Eccleſia nuper, Quo nemo docuit doctius: Et miratur adhuc fundentem mella Viretum, Quo nemo fatur dulcius.

Verſ. 22. Underſtanding is a well-ſpring of life] Vena vitae: as the heart is the principle of life, the brain of ſenſe; ſo is wiſdome in the heart, of all good carriage in the life, and of a timely laying hold upon eternal life: beſides the benefit that other men make of it, by fetching water thence as from a common Well.

But the inſtruction of fools is folly] When they would ſhew moſt gravity, they betray their folly; they act not from an inward principle, therefore they cannot quit themſelves ſo, but that their folly at length will appear to all men that have their ſenſes exerciſed to diſcern betwixt good and evil. There are that read the Text, Caſtigatio ſtultorum ſtuititia eſt, It is a folly to correct or inſtruct a fool; for it is to no more purpoſe than to waſh a Blackmore, &c.

Verſ. 23. The heart of the wiſe teacheth his mouth] Frameth his ſpeech for him, and ſeaſoneth it with ſalt of grace, ere it ſets it, as a diſh before the hearers. Neſcit paenitenda loqui qui proferenda prius ſuo tradidit examini, ſaith Caſſiodere. Lib. 10. Ep. 4. Hee cannot lightly ſpeak amiſs, that weighs his words before hee utters them. The voice which is made in the mouth, is nothing ſo melodious as that which comes from the depth of the breaſt. Heart-ſprung ſpeech hath weight and worth in it.

And addeth learning to his lips] By reſtraining talkativeneſs, and making him as willing to hear as to ſpeak, to learn as to teach, to bee an Auditour as an Oratour.

Verſ. 24. Pleaſant words are as an hony-comb] Dainty and delicious, ſuch as the Preacher ſet himſelf to ſearch out, Eccleſ. 12.10. Such as his father David found Gods words to bee, Pſal. 119.103. Wells of ſalvation, Iſa. 12.2. Breaſts of conſolation, Iſa. 66.11. The hony-drops of Chriſts mouth, Cant 4. Oh hang upon his holy lips, as they did, Luke 19. ult. Haſt thou found hony with Sampſon? Eat it as hee did, Prov. 25.6. Eat Gods book as John did, Rev. 10.9. finde fatneſs and ſweetneſs in it, Pſal. 63.5. Get joy and gladneſs out of it, Pſal. 51.8. And if at any time the word in ſearching our wounds, put us to pain (as hony will cauſe pain to exulcerate parts) let us bear it, and not bee like children, who though they like hony well, yet will they not indure to have it come near their lips, when they have ſore mouthes.

Sweet to the ſoul, health to the bones] i. e. Satisfactory to the minde, and medicinal alſo to the body, which many times follows the temperament of the minde. Alphonſus King of Sicily is ſaid to have recovered of a dangerous diſeaſe by the pleaſure that hee took in reading Q. Curtius; and ſome others in like ſort by reading Livy, Aventine, &c. But theſe were Phyſicians of no value to that of David: Unleſs thy Law had been my delight, Pſal. 119.92. I ſhould then have periſhed in mine affliction. Look how thoſe that are fallen into a ſwoon, may bee fetched again with cold water ſprinkled on their faces, or with hot water poured down their throats; ſo thoſe that are troubled in mind, may by patience and comfort of the Scriptures recover hope.

Verſ. 25. There is a way that ſeemeth right to a man] This wee had before, totidem verbis, Prov. 14.12. See the Note there. And think not this a vain repetition; but know, that it is thus redoubled, that it may bee the better remarked and remembred. Nothing is more ordinary, or more dangerous, than ſelf-deluſion. To deceive another is naught, but to deceive thy ſelf (which yet moſt men do) is much worſe; as to belye ones ſelf, kill ones ſelf, &c. is counted moſt abominable. To warn us therefore of this greateſt wickedneſſe, it is that this ſentence is re-iterated.

Verſ. 26. Hee that laboureth, laboureth for himſelf] Hee earns it to eat it, hee gets it with his hands to maintain the life of his hands, as it is therefore alſo called, Iſa. 57.10. Animantis cujuſque vita in fuga eſt, ſaith the Philoſopher; Life will away if not repaired by aliment. Et dii boni; Seneca. quantum hominum unus exercet venter! O what a do there is to provide meat for the belly! There are that make too much adoe, whiles they make it their God, Phil. 3.19. as did that Nabal, Pamphagus, thoſe in St. Pauls time, that ſerved not the Lord Jeſus Chriſt, but their own bellies; and our Abbylubbers, Quorum luxuriae totus non ſufficit orbis; O monachi veſtri ſtomachi, &c. See my common place of Abſtinence.

For his mouth craveth it of him.] Heb. Bows down to him, or upon him; Quippe quam ſuum cogit os. Caſtalio. Sueton. in Tiber. Either as a ſuppliant, or as importunately urgent; The belly hath no ears, neceſſity hath no Law. Maleſuada fames will have it, if it bee to bee had. Druſus, meat being denied him, did eat the very ſtuffings of his bed; but that was not nouriſhment. The ſtomack of man is a monſter, ſaith one; which being contained in ſo little a bulk as the body, is able to conſume and devour all things: and yet is not conſumed of it ſelf, nor deſtroyed by that heat that digeſteth all that comes into it.

Verſ. 27. An ungodly man diggeth up evil] i. e. Hee ranſacketh and raketh out of the duſt, out of the dunghil, ſuch old evils as have long lain hid, to lay in the Saints diſhes, and to upbraid them with. Thus the Manichees dealt by Auſtin, when they could not anſwer his Arguments, they hit him in the teeth with his youthful follies; whereunto his reply was onely this, Quae vos reprehenditis, ego damnavi. What you diſcommend in mee, I have long ſince condemned. The malicious Papiſts did the like to Reverend Beza, reprinting his Wit-wanton Poems (put forth in his youth) on purpoſe to deſpite him; and objecting to him his former miſcarriages which hee had ſorely repented. This when one of them did with great bitterneſſe, all the anſwer hee had, was, Hic homo invidet mihi gratiam Chriſti. This man envies mee the Grace of Jeſus Chriſt. Neither dealt Aaron and Miriam much more gently with their Brother Moſes, Numb. 12.1. when they ſpake againſt him, becauſe of the Ethiopian woman, whom hee had married. Who was this Ethiopian woman, but Zipporah? (for an Ethiopian and a Midianite are all one.) And when did hee marry her? many a year ago, Exod. 2. But they were reſolved to pick a hole in Moſes coat; and having nothing elſe to faſten on, they digge up this evil, and throw it as dirt in his face.

In his lips there is a burning fire] The tongue (in its ſhape and colour) reſembleth a flame of fire. It is oft ſet on fire of Hell,James 3. and it ſelf ſetteth on fire the whole courſe of nature. Their breath, as fire, ſhall devoure you, Iſa. 33.10. as the fire of Aetna devoured Empedocles, that would needs go too near it. But what ſhall bee given unto thee, or what ſhall bee done unto thee thou falſe tongue? (falſe, though thou ſpeak the truth, if with a minde to do miſchief:) Sharp arrows of the mighty, with coals of Juniper, yea that very fire of Hell from whence thou waſt enkindled, Pſal. 120.3, 4.

Verſ. 28. A froward man ſoweth ſtrife] The Belialiſt, before mentioned, verſ. 27. as hee digs, ſo hee ſows; but as ill ſeed as may bee, that which comes not up, but with a curſe, as cud-weed, and devils-bit: hee is a ſedulous ſeeds-man of ſedition; this bad ſeed hee ſows in every furrow, where hee can finde footing.

And a whiſperer ſeparateth even very friends] A peſtilent pick-thank that carries tales, and ſo ſows ſtrife. Such were Doeg and other abjects that tare Davids name, and ceaſed not, Pſal. 35.15. toſſing it with their carrion-mouths, as Dogs, buzzing into Sauls ears ever and anon, that that might ſet him a gog againſt him. Such alſo were thoſe malicious Makebates, the Phariſees, who when they thought the Diſciples had offended, ſpake not to them, but to their Maſter, why do thy Diſciples that which is not lawful? As when they thought Chriſt offended, they ſpake not to him, but to his Diſciples. Thus theſe whiſperers went about to ſeparate very friends, to make a breach in the Family of Chriſt, by ſetting off the one from the other. The words of ſuch whiſperers are as wounds, and they go down into the innermoſt parts of the belly, Prov. 18.8. They are like the wind that creeps in by the chinks and creviſes in a wall, or the cracks in a window, that commonly prove more dangerous than a ſtorm that meets a man in the face upon the Champion.

[non-Latin text not transcribed] Verſ. 29. A violent man enticeth his neighbour] As thoſe ſeducers at Epheſus dragged Diſciples after them, Act. 20.30. compelling them by their perſwaſions to imbrace diſtorted doctrines, ſuch as cauſe convulſions of conſcience. Such are ſaid to thruſt men out of Gods waies, Deut. 13.5. As Jeroboam did the houſe of Iſrael, as Julian and other cunning perſecutors did in the primitive times; [non-Latin text not transcribed]. prevailing as much by their tifing tongues, as by their terrifying ſawes, Heb. 11.37. they were ſawn aſunder, they were tempted. The Apoſtle ranks and reckons their alluring promiſes among their violent practices. But though they ſpeak fair, beleeve them not; for there are ſeven abominations in their hearts, Prov. 26.25.

Verſ. 30. Hee ſhutteth his eyes to deviſe froward things] Wicked men are great ſtudents, they beat their brains, and cloſe their eyes, that they may revolve and excogitate miſchief with more freedome of mind. They ſearch the Devils ſcull for new devices: and are very intentive to invent that which may do hurt; their wits will better ſerve them to finde out an hundred ſhifts or carnal Arguments, than to yeeld to one ſaving truth; though never ſo much cleared up to them.

Moving his lips, hee bringeth evil to paſſe] Mumbling and muttering to himſelf,Lib. 1. dever. oblig. and ſo calling the Devil into counſel, hee hath him at hand to bring about the buſineſſe. Bartolus writes of Doctor Gabriel Nele, that by the onely motion of the lips, without any utterance, hee underſtood all men, perceived and read every mans mind in his countenance. If Nele could do ſo, how much more the Devil?Cognata ſunt [non-Latin text not transcribed], ut [non-Latin text not transcribed] & [non-Latin text not transcribed]. Juvenal. ſat. 13. In Epiſt. ad Heb. ſerm. 7. Arſatius ſucceeded Chryſoſtome, being an old dotal of eighty years, quem [illegible: 1 letter]iſces facundid rana agilitate ſuperabant. who beſides his natural ſagacity, hath had ſo long experience, and both knows and furthers thoſe evil plots and practices, that himſelf hath injected into wicked hearts.

Verſ. 31. The hoary head is a Crown of glory] Old age and Honour are of great affinity in the Greek Tongue. God gave order, that the aged ſhould bee honoured, Levit. 19.32. See the Note there.

Credebant hoc graude nefas, & morte piandum, Si juvenis vetulo non aſſurrexerat.

There is a certain plant (which our Herbaliſts call Herbam impiam, or wicked cud-weed) whoſe younger branches ſtill yeeld flowers to overtop the Elder. Such weeds grow too rife abroad. It is an ill ſoil that produceth them.

If it bee found in the way of righteouſneſſe] Canities tunc venorabilis eſt, quando eagerit quae cauitiem decent, &c. ſaith old Chryſoſtome. Hoarineſſe is then onely honourable, when it doth ſuch things as become ſuch an age; elſe it is mucor potius quàm canities, rather filthy mouldineſſe, than venerable hoar-headedneſſe. Manna, the longer it was kept againſt the command of God, the more it ſtank. What can bee more odious than an old Goat, an old fornicatour, &c? What more ridiculous than puer centum annorum, a childe of fourſcore or an hundred years old? Turgis & ridiculoſa res eſt elementarius ſenex, ſaith Seneca. Sen. Epiſt. 62. ad Lucil. An A B C-old-man is a ſhameful ſight. Nectarius, that ſucceeded Nazianzen at Antioch, had little elſe to commend him to the place, but a goodly gray beard, and a graceful countenance.Veneranda canities, & vultus ſacerdote dignus Baron. Whereas of Abraham it is reported that he went to his grave in a good old age, or as the Hebrew hath it, with a good gray head. Pluck out the gray hairs of vertues, and the gray head cannot ſhine with any great glory.

Verſ. 32. Hee that is ſlow to anger is better than the mighty] Unruly paſſions are thoſe Turks (ſaith One) that wee muſt conſtantly make war with: Thoſe Spaniards with whom (as another ſaith) whoever made peace, Liv. Hiſt. l. 9. gained nothing but repentance; Pax erit in fida, pax incerta, as Livie ſaith of that which the Romans made with the Samnites, a peace worſe than war, De civ. Dei, lib. 3. cap. 28. as Auſtin ſaith of the peace brought in by Sylla. Men muſt bee at deadly feud with thoſe luſts that war in their members, Jam. 4.1. fighting againſt their ſouls, 1 Pet. 2.11. Theſe to conquer, is the nobleſt, and moſt ſignal victory, ſith in ſubduing of theſe, wee overcome the Devil, Eph. 4.26. Jam. 4.7. As in yeelding to them, wee give place to him, and entertain him into our very boſomes. Paſſionate perſons, though they bee not drunk, yet are not they their own men: But have ſo many luſts, ſo many Lords, conquering Countries (as Alexander) vanquiſhed of vices: Or as the Perſian Kings, who commanded the whole world, but were commanded by their Concubines. How much better Valentinian the Emperour, who ſaid upon his death-bed, that among all his victories one onely comforted him; And being asked what that was? Hee anſwered, I have overcome my worſt enemy, mine own naughty heart.

Latiùs regnes, avidum domando Horat. lib. 2. Carm. Spiritum, quàm ſi Lybiam remotis Gadibus jungas, & uterque Paenus Serviat uni.

I cannot better Engliſh it, than by Solomons next words, Hee that ruleth his ſpirit, is better than hee that taketh a City. See this exemplified in Jacob, who did better (when hee heard of the rape of Dinah) in holding his peace, than his Sons did in taking and pillaging the City Shechem. Gen. 34. None was to triumph in Rome, that had not got five victories:Iſidor. Tranq. Hee ſhall never triumph in heaven, that ſubdueth not his five ſenſes himſelf.

Verſ. 33. The lot is caſt into the boſome] This ſentence at firſt ſight ſeems light and unworthy of the place it holds in this book. But as every line in the holy Bible is pure, precious, and profitable, ſo this ſets forth a matter of very great moment, viz. that the providence of God extendeth to the diſpoſing of all things, even thoſe things alſo, that in regard of us, are meerly contingent and caſual. Lottery is guided by providence, as in the finding out of Achan, deſigning of Saul to bee King, dividing the Land among the Iſraelites, &c. Chance-medley is providence, Exod. 22. Cambyſes lighting off his horſe (after hee had been ſhewing great cruelty to them of Athens) his ſword flew out of his ſcabberd and ſlew him. Diſponit Deus membra pulicis & culicis, ſaith Austin, God diſpoſeth of Gnats and Flyes. Birds flying ſeem to flye at liberty, yet are they guided by an over-ruling hand, Matth. 10.26. hee teacheth them to build their neſts, Pſal. 84.4. [non-Latin text not transcribed] in the word [non-Latin text not transcribed] for a neſt there is writen bigger than ordinary, to imply ſo much, ſay Hebricians; hee alſo provides them their meat (their ſeveral meats in due ſeaſon) the young Raven eſpecially, Hiſt. animal. lib. 9. cap. 31. Pſal. 147.9. if that that bee true that Ariſtotle reporteth. This doctrine of Gods particular Providence rightly reſented, yeelds incredible profit and comfort. See my Love-tokens, page 11, 12.