rare. you beware of delaying the answer, and of craving longer time for your defence, because that plainly betrays you are devising some cunning and counterfeit apology, having no present answer. Thirdly, That by all means an answer be made; an answer, I say, not a mere confession, or submission, but with some sprinklings of an excuse let fall here and there. For it is not safe to bear yourself otherwise, unless you have to deal with very generous and noble dispositions, which are But then, this answer (which is the second and principal thing here advised) must be very soft and temperate, not harsh and peremptory; for that will make the business worse than if it had never been meddled with at all, and increase that wrath which you should study to appease." Melancthon also, I find, in his short lectures upon this book, commends this lesson very much to his scholars; but looks upon it as a general precept for the preservation of peace, and avoiding unnecessary contentions, which arise out of pride, ambition, morosity of nature, emulation, wrath, superstition; which move men either to give ill words, or to return worse to those that are given them, endeavouring to overcome by sharpness and bitterness, not by lenity and moderation. And the truth is, the Hebrew word we translate answer, signifies as well what is first said, as the reply to it. So that Solomon here gives this caution, That we should not think it enough, not to begin strife and contention; but if others begin it, we should not continue it by rough answers, but endeavour to make an end presently, by mollifying the matter, and yield much for the common tranquillity's sake. And he thinks it is a precept of the same nature with that of Pythagoras, "Stir not up fire with a sword;" and commends those excellent verses of Euripides : Δυοῖν λεγόντων, θατέρες θυμωμένο, Ο μὴ ἀντιλείνων τοῖς λόγοις σοφώτερος. And next to this precept he commends to his scholars [b] that in ver. 8. which is all that he glosses upon in this chapter; and thinks it is "a caution against resting in ceremonious worship without moral virtue." Concerning which he says so many things. useful for these present times, that I cannot but here give the sum of them. There are three sorts of works, saith he, mentioned by the prophets; concerning ceremonies, and concerning moral virtue, and concerning faith. For the first of these ceremonies or external signs, God instituted some for two causes. First, That they should be signs of the promises. Secondly, That they should be the nerves of the public congregation; because God would not have his church be hid in obscurity, but be conspicuous, and discerned from other nations voce et ceremoniis. But here we must prudently consider how ceremonies are to be used, because men are prone to false worship, and especially to the abuse of ceremonies, which they take for righteousness, and think thereby to merit remission of sin; which persuasion spread itself largely among mankind in the heathen world, among the pharisaical Jews, and in the Roman church. Yet the wiser, heathen themselves corrected this error, of trusting to ceremonies without moral good works. Plato, for instance, saith, that " God loves worshippers, ο χήμαι τεχνάζοντας ἀλλ' andria Tipãrtas apsrl, not that can artificially compliment him with gestures and outward shows, but that in truth, honour, and virtue." But the scripture goes a great deal farther, and teaches us also to add "faith in God, and in our Lord Jesus Christ." Moral good works will please God when done for this end, not that we may merit thereby remission of sin, but that we may be obedient to God, and teach others to know him, and to celebrate him. And then also ceremonies instituted by God are pleasing to him, when they are done for this end, not to merit remission, but because they are signs admonishing us of the promises to stir up our faith; and likewise because they are signa confessionis, signs of what religion we profess; and, lastly, quia sunt nervi congregationis, because they are the nerves whereby the congregation of Christian people are joined together, and preserved in unity. These true ends, saith he, ought to be understood by the church, and impious opinions to be removed. And for such good ends, one would think none should question, much less quarrel with those few ceremonies which our church hath appointed in God's service. That this was his opinion also, appears in his commentaries upon the 50th psalm, where he saith, that "even human ceremonies are, in some sort, the nerves of discipline;" and condemns only those that make them effectual for the remission of sin. But his mind is delivered most fully in a discourse which I find in the second volume of his works, concerning "the method of preaching ;" where he directs preachers to tell the people in general, that all ceremonies are not to be abolished;" as appears by this, that then we must take away baptism and the eucharist. And if any one ask, What must be done with ceremonies instituted by man? he answers, "Some of them are necessary, and therefore must be retained, as certain days in which the word of God is taught, and certain rites in the church, such as that of singing psalms, and certain forms of communicating," &c. But there are others not so necessary; what must be done with them? Must they be tolerated? He answers, yes; if they be not impious, and if they be useful; either because they commend religion to the vulgar, or they are instructive to children, for whose sake they were chiefly instituted. N. B. For we see in some churches, where there are no ceremonies left but only the sacraments, that religion was never so contemptible as it is now. For there is need of external show, which may commend religion to the vulgar, and make it appear more venerable, because they cannot of themselves see its magnitude and dignity. "It is impious also," he resolves, "to think that all ceremonies were instituted by wicked popes." No, there were some prudent and holy men, who perceived how supine and dull the minds of the vulgar were, that they would never be sensible of the dignity and amplitude of religion, unless their minds were both awakened and detained by some reverend solemn ceremonies, which might help to lift them up, and teach them to admire it. These are his reasons why all ceremonies ought not I have been so long on this, that I must but briefly [d] The other place is ver. 9. the beginning of it, [e] The two verses before this some have connected, but there is no necessity of it; though it be a great truth, that "passionate men are apt to make disturbance even at feasts, which men of temperate spirits endeavour to appease, though affronts be offered them." According to that excellent advice of Seneca, “Let dissension begin from others, but reconciliation from thee." It is there observed by - Bochartas, l. ii. de Animalibus Sacris, cap. 32. part 1. that herbs, or as some translate it, green pottage, VOL. III. was the poorest, and an ox put up into a stall, and there fatted, (or as the Talmudists understand the phrase, a crammed ox), the noblest entertainment in those countries. For it is reckoned among the provision made for the tables of Solomon and Nehemiah; and in the New Testament, the marriage-provision which the king made at his son's wedding, were oxen and fattlings," Matth. xxi. 4. and the fatted calf was brought forth to entertain the returning prodigal, And thus it was in other countries, as he observes out of Dioscorides, who notes that Homer never sets any other cheer before his heroes but this, no, not at marriages or any other meeting, though he introduces Agamemnon often treating the princes of Greece. Ver. 1. A SOFT answer turneth away wrath: but grievous auords stir up anger.] A mild, submissive, and yielding answer to him who severely chides, pacifies wrath, and prevents the further progress of it; but sharp, contemptuous, and saucy-language, incenses it more, or raises a passion where there was none before. See Arg. [a] Ver. 2. The tongue of the wise useth knowledge an right; but the mouth of fools poureth out foolishness.] A wise man gives profitable instructions, and understands also how to speak so seasonably and prudently, that it shall make the knowledge he imparts both acceptable and useful; whereas fools have nothing but silly stuff to utter, or pour out their thoughts so indiscreetly and confusedly, that they only serve abundantly to declare their folly. Ver. 3. The eyes of the LORD are in every place, beholding the evil and the good.] There is nothing either in heaven or earth that can escape the knowledge of God, who is every where, and observes the most secret motions and actions of men, both good and bad. Ver. 4. A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.] He that skilfully employs his tongue to give wholesome-instructions, especially to heal differences and make peace, is an incomparable blessing to the place where he lives, and makes it a paradise; but he that abuses his tongue to poison men with ill principles, to lie, to calumniate, to make bates, doth most miserably disturb mankind, and (like a blighting wind) blasts alł the comforts of their life: Ver. 5. A fool despiseth his father's instruction; but he that regardeth reproof, is prudent.] He that regards not or rejects the instruction of his father, or tutor, or other superior, whose love is equal to his authority, will always be a fool; but he that is willing to receive even rebukes, from whomsoever they come, and carefully observe them, hath already attained a great degree of wisdom, and prudently consults his own welfare and happiness. Ver. 6. In the house of the righteous is much treasure; but in the revenues of the wicked is trouble.] A truly just and merciful man is very rich, whether he hath little or much, because he is well contented, and what he hath is likely to continue in his family; Tt but there is much disquiet and trouble in the greatest revenues of the wicked, which can neither stay long with him, nor give him satisfaction while he enjoys them. Ver. 7. The lips of the wise disperse knowledge; but the heart of the foolish doth not so.] Wise and good men are neither envious, not sparing of their pains to disperse their knowledge, which they freely communicate and diligently propagate unto others; but evil men are such fools, that either they have nothing to impart, or no heart to do any good with what they have. Ver. 8. The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.] It is impious to think to please God with mere gifts and sacrifices, which when they are presented from wicked men, who have no thought of amending their lives, are abominable to the divine majesty; but the very prayers of upright men, though they are not able to bring him any costly offerings, are exceeding acceptable, and prevail for great blessings from him. See Arg. [b] Ver. 9. The way of the wicked is an abomination to the LORD: but he loveth him that followeth after righteousness.] For the whole way of a wicked man, his designs, contrivances, and course of life, are all odious and abominable to the Lord, which make even his sacrifices no better; but he loves him, whose thoughts, affections, and endeavours, are ear nestly bent to an unwearied pursuit of piety and virtue. Ver. 10. Correction is grievous to him that forsaketh the way; and he that hateth reproof shall die.] Sharp and grievous punishments shall be inflicted on him that forsakes the virtuous path in which he began to tread; for he is not easily reclaimed, because it is unpleasing to him to hear of his faults; and in time he hates reproof, and then must certainly perish. Ver. 11. Hell and destruction are before the LORD: how much more, then, the hearts of the children of men ?] The Lord is perfectly acquainted with things most hidden and secret to us, with the grave, the infernal place, and things perished and quite consumed; how much more, therefore, with the souls of all men living upon earth, if they have but so much as an intention or inclination to depart from him? Ver. 12. A scorner loveth not one that reproveth him: neither will be go unto the wise.] A profane man, who makes a mock of God and of religion, loves not to argue with himself about such matters, and hates those that reprove him; which makes him avoid the acquaintance and society of wise and virtuous men, for fear he should meet with their reprehension. Ver. 13. A merry beart maketh a chearful counte nance; but by sorrow of the heart the spirit is broken.] When the mind of a man is inwardly satisfied and full of joy, it doth good to his body too, as appears in his chearful countenance: but when grief and sorrow seizes on the heart, it dejects, enfeebles, and breaks the most courageous spirit. Ver. 14. The heart of him that hath understanding Ver. 15. All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.] All the days of a poor man are full of anxiety and trouble, especially if, when any affliction befalls him, he be discontented with his condition, and cannot bear with disappointments; but a good heart and chearful spirit is a cure for this, especially a mind conscious to itself of designing well, whatsoever the success prove, is a perpetual comfort, and a higher satisfaction than the most delicious banquet of the rich and prosperous. See Arg. [c] Ver. 16. Better is little with the fear of the LORD, than great treasure, and trouble therewith.] A small estate, with the fear of offending the divine majesty by discontent, or any other sin, is much better than vast treasures, with disquiet and confusion of thoughts, which (without a religious sense of God) are wont to attend upon abundance of wealth. Ver. 17. Better is a dinner of herbs where Love is, than a stalled ox and hatred therewith.] The meanest fare, with the love of him that invites, and with agreement among the guests, is much better than the most sumptuous entertainment of him that hates us, or among those that quarrel and contend, even then when all differences should be forgotten. See Arg. [e] Ver. 18. A wrathful man stirreth up strife; but he that is slow to anger appeaseth strife.] A man prone to wrath will easily disturb the most peaceable company, being apt to quarrel for very trifles; but a meek and patient person is so far from raising strife, that he will endeavour to compose it, when he finds. it is begun by others.. Ver. 19. The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.] A slothful man, when he hath any thing to do, feigns. to himself most grievous difficulties, which he fancies, or pretends are impossible to be overcome; but those very things seem easy to the industry of honest-hearted men, who go on smoothly in their business, and conquer all impediments. See Arg. [d] Ver. 20. A wise son maketh a glad father; but a foolish man despiseth his mother.] A pious son (as hath been said before, x. 1. and cannot be repeated too often) is a great joy to his parents, especially to his father, who hopes he will support his name and family; but a wicked man is as great a grief unto them, especially to his mother, (whose indulgence perhaps makes him more irreverent towards her), when he bears no regard to her, nay, despises her commands and admonitions, and makes her contemptible unto others. Ver. 21. Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.]. It is a pleasure (as was also said before, x. 23.) to a. man void of consideration, to do the most absurd and. wicked things; but he that understands himself, not only directs his thoughts, and takes the greatest care to live orderly and regularly, but feels it to be his high est satisfaction. Ver. 22. Without counsel, purposes are disappointed: but in the multitude of counsellors they are established.] The necessity likewise of prudent counsellors is fit again to be repeated, (xi. 14.), for if they be wanting, the best designs are likely to miscarry; but where there are a multitude of wise and virtuous men consulting for the public good, 'they will easily compass any thing, by foreseeing all difficulties, and providing against them. Ver: 23. A man hath joy by the answer of his mouth; and a word spoken in due season, how good is it?] And it is a great pleasure to a man to give wholesome counsel; and a greater to see the good success of it: but the greatest of all, (an inexpressible pleasure), both to himself and others, to have given it so seasonably, that a business was easily effected by it, which had not been done without it. Ver. 24. The way of life is above to the wise, that he may depart from hell beneath.] The way to be perfectly happy, a truly wise man sees, is to raise his thoughts, desires, and hopes, above this earth, and to have respect to God in all his actions; which will make him truly noble and great; and preserve him both from all mean and base practices, and from the most horrid dangers here, and utter destruction hereafter. Ver. 25. The LORD will destroy the house of the proud: but he will establish the border of the widow.] Trust not in riches and power, but in the great Lord of the world, who possesses and disposes all things, for he will overturn the family of haughty men, (who, forgetting him, trample upon their inferiors), though never so strongly supported; but will preserve the poor widow, who hath no helper, in her right, when such insolent persons invade it. Ver. 26. The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.] For the Lord abhors all wicked designs, and mischievous contrivances; but the kind consultations and discourses of such as seek the welfare and comfort of others, are no less pleasing to him than they are pure. Ver. 27. He that is greedy of gain, troubleth his own house: but he that hateth gifts shall live.] He that is so greedy of money, that he cares not how he gets it, instead of raising his family, confounds it; but he that hateth bribes, and all unlawful ways of gain, shall prosper, and continue it. ness it is to do evil, though they implore his favour; but sends good men help, when they pray unto him, as readily as they were wont to send relief to others. Ver. 30. The light of the eyes rejoiceth the heart; and a good report maketh the bones fat.] It is a wonderful pleasure to behold all the beautiful works of God, which present themselves to our eyes; but nothing gives such intimate satisfaction, and makes a man so chearful in well-doing, as to hear a fair report of his own honest actions, or to receive the good news of the well-doing of other virtuous men. Ver. 31. The ear that beareth the reproof of life, abideth among the wise.] He that lends an attentive ear to wholesome reproof, and is obedient to it, is to be numbered among the wise, and shall at last be able to give good instructions unto others. Ver. 32. He that refuseth instruction, despiseth his own soul; but he that heareth reproof, getteth understanding.] And whosoever he be that refuseth, much more that contemneth, such instructions and reproofs, he sets his own soul at nought, and despiseth the means of safety; but he that diligently hearkens to it, knows what is good for himself; and keeps his scul from being lost for want of understanding. Ver. 33. The fear of the LORD is the instruction of wisdom; and before honour is humility.] A brief institution of wisdom and virtue is this, to have an awful sense of God, with a devout affection to him, and fear to offend him; and as this is the best disposition for wisdom, so humility and patient submission in a low condition, is the best preparation for honour and preferment. CHAP. XVI. THE ARGUMENT.-[a] This chapter begins with a most necessary observation, which a good man ought alway to have in his mind, (for which cause it is repeated, with little difference, twice more in this chapter, ver. 9. 33. and again, chap. xix. 21.), the sense of which our translation seems to have missed. For it ascribes both the preparation of the heart. and the answer of the tongue unto the Lord, (which is true in this regard, that without him we can do nothing), whereas the Hebrew words run plainly thus, "Man hath the disposing of the heart," he may, with God's leave and common assistance, intend, propound, resolve within himself, what he will say and do; but that he shall be able to utter things in that order he hath premeditated, or, if he be able, shall attain the end of his deliberation, and eloquent speech, is more than he can undertake; for that is as the Lord pleaseth. This seems to me to be better opened by Melancthon than any one I have read. Who truly observes, that such sayings as these do not take away the liberty of man's will or choice; but only shew, that even the best men sometimes err in their choice, and that the success doth not always answer. For we must diligently distinguish, saith he, between our election and the success; and remember that we need a double help of God, for the making a happy choice; one of Ver. 28. The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.] A good man thinks it is soon enough to speak, when he is asked about a business, and deliberates within himself to speak nothing that is not to the purpose; but bad men are rash, and forward to utter their mind, and generally do more hurt than good. Ver. 29. The LORD is far from the wicked; but he heareth the prayer of the righteous.] The Lord is far from giving any regard to the wicked, whose busi judging right; and the other afterward of governing events. For unless our judgement be ruled right, many errors happen; as we see in Josiah, Zedekiah, Demosthenes, Pompey, Cicero; who all erred in cligendo bello, in their resolves about war; and direful events followed. And sometimes, also, when the mind doth not err in its judgement, yet God is not pleased to assist the action, for other causes; as in the war against the Benjamites, which miscarried a great while, because the Israelites trusted in their own strength. We must always, therefore, be sensible, that happy events do not depend merely on human forecast, diligence, and power; as Jeremiah speaks, "I know, O Lord, that the way of man is not in himself;" i. e. he cannot have what success he will, but must be beholden to God for his happiness. This our weakness God would have us to acknowledge, and to fear and depend on him; as it follows here, ver. 3. "Commit thy works unto the Lord, and thy thoughts shall be established." To this use we ought to accommodate such sayings as these, not to a stoical opinion of necessity. Thus he. [b] And he no less worthily glosses upon the common interpretation of ver. 4. the latter part of which hath exercised many pens to little purpose, when the sense is clear, though no expositor, that I have seen, hath hit upon it, viz. that God makes sɔme use of wicked men, as well as of all things else; which they shall serve whether they will or no. For he disposes (so the word we translate hath made is to be understood, not of his creating things) all things correspondent to his own will and pleasure, which they all obey. So Lammaanthu seems to be best translated, not for himself, but according to his will. However, I have included the other interpretation also in my paraphrase; but applied the day of evil, not to the punishment which he inflicts upon the wicked for their sins, but which he orders them to inflict upon others, when their iniquities are ripe for his vengeance. For it is the method of his providence, to direct the ambition, wrath, hatred, revenge, &c. which he sees in some wicked men's hearts, to vent themselves there, where it will do service to him. Who wisely and justly makes some wicked men do execution upon others like themselves. This seems to me the most easy and natural sense of the words; which were remarkably fulfilled in the destruction of Jerusalem by the Roman soldiers, whom our Saviour used to punish his crucifiers. Not that they undertook that war, out of any design or desire to do our blessed Saviour right, but out of an ambition to enslave the world, ἐχρῆτος αὐτοῖς ὅμως ὁ Θεὸς ὡς δημίοις δι' αὐτῶ τις ἡσέβηκοτας κολάζων; yet God made use of them for other designs, as public executioners, by whom he punished the ungodly, as Theodoret speaks, upon Psal. lxxiv. 3. [c] I must omit Melancthon's glosses upon this verse, and the two next; that I may have room for his pertinent observation upon ver. ro. "A divine sentence is in the lips of the king," &c. "These words," sayshe, "affirm the whole political order, magistrates, laws, distinction of dominion, contracts, judgements, punishments, to be things ordained by the wisdom of God among men. And since we know political order to be the work of God, we, ought to love it, and study to defend it, and modestly for God's sake obey it; and give thanks to God who preserves it; and look upon those horrible furies of the devil and men, who disturb this order, to be displeasing to God; as this whole doctrine is explained, Rom xiii. But what is this divine sentence which is in the king's lips? It is the laws, says he, and judgements according to the laws; and, besides, God hath armed kings with a power to make laws of their own, not repugnant to his laws, but built upon them, either by demonstrations or probable reasons. God sometimes moves the minds of kings also, and gives them singular motions, (as other excellent artificers have), because he will by that save mankind, &c. Thus it was a singular motion" in Solomon's reasoning about the mother of the child. And in the judgement of Conzaga, in the last age, upon the Spanish governor of Milan under him; who having held a noble person captive a long time, would not deliver him to his wife, (when she petitioned and offered a large sum of money for his redemption), unless he might lie with her; and after he had obtained his desire, then caused her husband to be killed, and delivered him dead to her. Which when Gonzaga heard, and had examined, he compelled him to marry this woman; and as soon as he had done that, he condemned him to be immediately beheaded, and gave her all his estate."" But we are not from such places as this to infer, that kings cannot give a wrong judgement; though this be as good a conclusion as from those words, "the priest's lips shall preserve knowledge," to conclude the pope cannot err. Kings, from this place of Solomon, may as well pretend to infallibility, as priests from that place of Malachi; nay, if we respect either the form of this precept, or the plenitude of God's promise for ability to perform it, we must confess this place is more plain and peremptory for kings, than any can be brought for the High Priest's infallibility in giving definitive sentence. And yet all the places, (as a famous divine of our own speaks, Dr Jackson, b. iii. upon the Creed, ch. 12.), that can be brought, either for the king's or the priest's authority, rather shew what manner of men they should be, both in life and judgement, than assure them of any infallibili ty of judgement, if they be dissolute in life, and regard not the laws of God. This was a thing never dreamt of by any, till the notoriously infamous lives of popes discredited the titles of sanctity and infallibility, (which from the conceit of their predecessors' integrity they had usurped), and enforced their flatterers to frame a distinction of sanctity in doctrine, separated from sanctity of life. |