mh_parser/vol_split/20 - Proverbs/Chapter 18.xml

<div2 id="Prov.xix" n="xix" next="Prov.xx" prev="Prov.xviii" progress="81.30%" title="Chapter XVIII">
<h2 id="Prov.xix-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xix-p0.2">CHAP. XVIII.</h3>
<h4 id="Prov.xix-p0.3">Wisdom and Folly.</h4>
<scripCom id="Prov.xix-p0.4" osisRef="Bible:Prov.18" parsed="|Prov|18|0|0|0" passage="Pr 18" type="Commentary"/>
<scripCom id="Prov.xix-p0.5" osisRef="Bible:Prov.18.1" parsed="|Prov|18|1|0|0" passage="Pr 18:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.1">
<p class="passage" id="Prov.xix-p1">1 Through desire a man, having separated
himself, seeketh <i>and</i> intermeddleth with all wisdom.</p>
<p class="indent" id="Prov.xix-p2">The original here is difficult, and
differently understood. 1. Some take it as a rebuke to an affected
singularity. When men take a pride in <i>separating themselves</i>
from the sentiments and society of others, in contradicting all
that has been said before them and advancing new notions of their
own, which, though ever so absurd, they are wedded to, it is to
gratify a desire or lust of vain-glory, and they are seekers and
meddlers with that which does not belong to them. He <i>seeks
according to his desire, and intermeddles with every business,</i>
pretends to pass a judgment upon every man's matter. He is morose
and supercilious. Those generally are so that are opinionative and
conceited, and they thus make themselves ridiculous, and are
vexatious to others. 2. Our translation seems to take it as an
excitement to diligence in the pursuit of wisdom. If we would get
knowledge or grace, we must desire it, as that which we need and
which will be of great advantage to us, <scripRef id="Prov.xix-p2.1" osisRef="Bible:1Cor.12.31" parsed="|1Cor|12|31|0|0" passage="1Co 12:31">1 Cor. xii. 31</scripRef>. We must <i>separate
ourselves</i> from all those things which would divert us from or
retard us in the pursuit, retire out of the noise of this world's
vanities, and then <i>seek and intermeddle with all</i> the means
and instructions of <i>wisdom,</i> be willing to take pains and try
all the methods of improving ourselves, be acquainted with a
variety of opinions, that we may prove all things and hold fast
that which is good.</p>
</div><scripCom id="Prov.xix-p2.2" osisRef="Bible:Prov.18.2" parsed="|Prov|18|2|0|0" passage="Pr 18:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.2">
<p class="passage" id="Prov.xix-p3">2 A fool hath no delight in understanding, but
that his heart may discover itself.</p>
<p class="indent" id="Prov.xix-p4">A fool may pretend to understanding, and to
seek and intermeddle with the means of it, but, 1. He has no true
delight in it; it is only to please his friends or save his credit;
he does not love his book, nor his business, nor his Bible, nor his
prayers; he would rather be playing the fool with his sports. Those
who take no pleasure in learning or religion will make nothing to
purpose of either. No progress is made in them if they are a task
and a drudgery. 2. He has no good design in it, only <i>that his
heart may discover itself,</i> that he may have something to make a
show with, something wherewith to varnish his folly, that that may
pass off the better, because he loves to hear himself talk.</p>
</div><scripCom id="Prov.xix-p4.1" osisRef="Bible:Prov.18.3" parsed="|Prov|18|3|0|0" passage="Pr 18:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.3">
<p class="passage" id="Prov.xix-p5">3 When the wicked cometh, <i>then</i> cometh
also contempt, and with ignominy reproach.</p>
<p class="indent" id="Prov.xix-p6">This may include a double sense:—1. That
wicked people are scornful people, and put <i>contempt</i> upon
others. <i>When the wicked comes</i> into any company, comes into
the schools of wisdom or into the assemblies for religious worship,
<i>then comes contempt</i> of God, of his people and ministers, and
of every thing that is said and done. You can expect no other from
those that are profane than that they will be scoffers; they will
be an <i>ignominy</i> and <i>reproach;</i> they will flout and jeer
every thing that is serious and grave. But let not wise and good
men regard it, for the proverb of the ancients says, such
<i>wickedness proceeds from the wicked.</i> 2. That wicked people
are shameful people, and bring <i>contempt</i> upon themselves, for
God has said that those <i>who despise him shall be lightly
esteemed.</i> As soon as ever sin entered shame followed it, and
sinners make themselves despicable. Nor do they only draw contempt
upon themselves, but they bring <i>ignominy</i> and <i>reproach</i>
upon their families, their friends, their ministers, and all that
are in any way related to them. Those therefore who would secure
their honour must retain their virtue.</p>
<h4 id="Prov.xix-p6.1">The Language of Folly.</h4>
</div><scripCom id="Prov.xix-p6.2" osisRef="Bible:Prov.18.4" parsed="|Prov|18|4|0|0" passage="Pr 18:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.4">
<p class="passage" id="Prov.xix-p7">4 The words of a man's mouth <i>are as</i> deep
waters, <i>and</i> the wellspring of wisdom <i>as</i> a flowing
brook.</p>
<p class="indent" id="Prov.xix-p8">The similitudes here seem to be elegantly
transposed. 1. The <i>well-spring of wisdom</i> is <i>as deep
waters.</i> An intelligent knowing man has in him a good treasure
of useful things, which furnishes him with something to say upon
all occasions that is pertinent and profitable. This is as <i>deep
waters,</i> which make no noise, but never run dry. 2. The words of
such <i>a man's mouth are as a flowing brook.</i> What he sees
cause to speak flows naturally from him and with a great deal of
ease, and freedom, and natural fluency; it is clean and fresh, it
is cleansing and refreshing; from his <i>deep waters</i> there
flows what there is occasion for, to water those about him, as the
brooks do the low grounds.</p>
</div><scripCom id="Prov.xix-p8.1" osisRef="Bible:Prov.18.5" parsed="|Prov|18|5|0|0" passage="Pr 18:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.5">
<p class="passage" id="Prov.xix-p9">5 <i>It is</i> not good to accept the person of
the wicked, to overthrow the righteous in judgment.</p>
<p class="indent" id="Prov.xix-p10">This justly condemns those who, being
employed in the administration of justice, pervert judgment, 1. By
conniving at men's crimes, and protecting and countenancing them in
oppression and violence, because of their dignity, or wealth, or
some personal kindness they have for them. Whatever excuses men may
make for it, certainly <i>it is not good</i> thus to <i>accept the
person of the wicked;</i> it is an offence to God, an affront to
justice, a wrong to mankind, and a real service done to the kingdom
of sin and Satan. The merits of the cause must be regarded, not the
person. 2. By giving a cause against justice and equity, because
the person is poor and low in the world, or not of the same party
or persuasion, or a stranger of another country. This is
<i>overthrowing the righteous in judgment,</i> who ought to be
supported, and whom God will make to stand.</p>
</div><scripCom id="Prov.xix-p10.1" osisRef="Bible:Prov.18.6-Prov.18.7" parsed="|Prov|18|6|18|7" passage="Pr 18:6-7" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.6-Prov.18.7">
<p class="passage" id="Prov.xix-p11">6 A fool's lips enter into contention, and his
mouth calleth for strokes.   7 A fool's mouth <i>is</i> his
destruction, and his lips <i>are</i> the snare of his soul.</p>
<p class="indent" id="Prov.xix-p12">Solomon has often shown what mischief bad
men do to others with their ungoverned tongues; here he shows what
mischief they do to themselves. 1. They embroil themselves in
quarrels: <i>A fool's lips,</i> without any cause or call, <i>enter
into contention,</i> by advancing foolish notions which others find
themselves obliged to oppose, and so a quarrel is begun, or by
giving provoking language, which will be resented, and satisfaction
demanded, or by setting men at defiance, and bidding them <i>do if
they dare.</i> Proud, and passionate men, and drunkards, are fools,
whose lips <i>enter into contention.</i> A wise man may, against
his will, be drawn into a quarrel, but he is a fool that of choice
enters into it when he might avoid it, and he will repent it when
it is too late. 2. They expose themselves to correction: The
<i>fool's mouth</i> does, in effect, <i>call for strokes;</i> he
has said that which deserves to be punished with strokes, and is
still saying that which needs to be checked, and restrained with
strokes, as Ananias unjustly commanded that Paul should be
<i>smitten on the mouth.</i> 3. They involve themselves in ruin: A
<i>fool's mouth,</i> which has been, or would have been, the
destruction of others, proves at length <i>his own destruction,</i>
perhaps from men. Shimei's mouth was his own destruction, and
Adonijah's, who spoke against his own head. And when a fool, by his
foolish speaking, has run himself into a premunire, and thinks to
bring himself off by justifying or excusing what he has said, his
defence proves his offence, and his lips are still the snare of his
soul, entangling him yet more and more. However, when men by their
evil words shall be condemned at God's bar their mouths will be
their destruction, and it will be such an aggravation of their ruin
as will not admit one drop of water, one drop of comfort, to
<i>cool their tongue,</i> which is their snare and will be their
tormentor.</p>
</div><scripCom id="Prov.xix-p12.1" osisRef="Bible:Prov.18.8" parsed="|Prov|18|8|0|0" passage="Pr 18:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.8">
<p class="passage" id="Prov.xix-p13">8 The words of a talebearer <i>are</i> as
wounds, and they go down into the innermost parts of the belly.</p>
<p class="indent" id="Prov.xix-p14">Tale-bearers are those who secretly carry
stories from house to house, which perhaps have some truth in them,
but are secrets not fit to be told, or are basely misrepresented,
and false colours put upon them, and are all told with design to
blast men's reputation, to break their friendship, to make mischief
between relations and neighbours, and set them at variance. Now the
words of such are here said to be, 1. <i>Like as when men are
wounded</i> (so the margin reads it); they pretend to be very much
affected with the miscarriages of such and such, and to be in pain
for them, and pretend that it is with the greatest grief and
reluctance imaginable that they speak of them. They look as if they
themselves were wounded by it, whereas really they <i>rejoice in
iniquity,</i> are fond of the story, and tell it with pride and
pleasure. Thus their words seem; but they <i>go down as poison into
the innermost parts of the belly,</i> the pill being thus gilded,
thus sugared. 2. <i>As wounds</i> (so the text reads it), as deep
wounds, deadly wounds, <i>wounds in the innermost parts of the
belly;</i> the <i>venter medius vel infimus—the middle or lower
belly,</i> the <i>thorax</i> or the <i>abdomen,</i> in either of
which wounds are mortal. The words of the tale-bearer wound him of
whom they are spoken, his credit and interest, and him to whom they
are spoken, his love and charity. They occasion sin to him, which
is a wound to the conscience. Perhaps he seems to slight them, but
they would insensibly, by alienating his affections from one he
ought to love.</p>
<h4 id="Prov.xix-p14.1">Folly and Pride Exposed.</h4>
</div><scripCom id="Prov.xix-p14.2" osisRef="Bible:Prov.18.9" parsed="|Prov|18|9|0|0" passage="Pr 18:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.9">
<p class="passage" id="Prov.xix-p15">9 He also that is slothful in his work is
brother to him that is a great waster.</p>
<p class="indent" id="Prov.xix-p16">Note, 1. Prodigality is very bad husbandry.
Those are not only justly branded as fools among men, but will give
an uncomfortable account to God of the talents they are entrusted
with, who are wasters of their estates, who live above what they
have, spend and give more than they can afford, and so, in effect,
throw away what they have, and suffer it to run to waste. 2.
Idleness is no better. He that is remiss in his work, whose
<i>hands hang down</i> (so the word signifies), that stands, as we
may, with his thumbs in his mouth, that neglects his business, does
it not at all, or as if he did it not, he is own brother to him
that is a prodigal, that is, he is as much a fool and in as sure
and ready a way to poverty; one scatters what he has, the other
lets it run through his fingers. The observation is too true in the
affairs of religion; he that is trifling and careless in praying
and hearing is brother to him that does not pray or hear at all;
and omissions of duty and in duty are as fatal to the soul as
commissions of sin.</p>
</div><scripCom id="Prov.xix-p16.1" osisRef="Bible:Prov.18.10" parsed="|Prov|18|10|0|0" passage="Pr 18:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.10">
<p class="passage" id="Prov.xix-p17">10 The name of the <span class="smallcaps" id="Prov.xix-p17.1">Lord</span> <i>is</i> a strong tower: the righteous
runneth into it, and is safe.</p>
<p class="indent" id="Prov.xix-p18">Here is, 1. God's sufficiency for the
saints: His <i>name is a strong tower</i> for them, in which they
may take rest when they are weary and take sanctuary when they are
pursued, where they may be lifted up above their enemies and
fortified against them. There is enough in God, and in the
discoveries which he has made of himself to us, to make us easy at
all times. The wealth laid up in this tower is enough to enrich
them, to be a continual feast and a continuing treasure to them.
The strength of this tower is enough to protect them; <i>the name
of the Lord</i> is all that whereby he has made himself known as
God, and our God, not only his titles and attributes, but his
covenant and all the promises of it; these make up a tower, a
strong tower, impenetrable, impregnable, for all God's people. 2.
The saints' security in God. It is a strong tower to those who know
how to make use of it as such. <i>The righteous,</i> by faith and
prayer, devotion towards God and dependence on him, <i>run into
it,</i> as their city of refuge. Having made sure their interest in
God's name, they take the comfort and benefit of it; they go out of
themselves, retire from the world, live above, dwell in God and God
in them, and so they are safe, they think themselves so, and they
shall find themselves so.</p>
</div><scripCom id="Prov.xix-p18.1" osisRef="Bible:Prov.18.11" parsed="|Prov|18|11|0|0" passage="Pr 18:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.11">
<p class="passage" id="Prov.xix-p19">11 The rich man's wealth <i>is</i> his strong
city, and as an high wall in his own conceit.</p>
<p class="indent" id="Prov.xix-p20">Having described the firm and faithful
defence of the righteous man (<scripRef id="Prov.xix-p20.1" osisRef="Bible:Prov.18.10" parsed="|Prov|18|10|0|0" passage="Pr 18:10"><i>v.</i> 10</scripRef>), Solomon here shows what is the
false and deceitful defence of the rich man, that has his portion
and treasure in the things of this world, and sets his heart upon
them. His wealth is as much his confidence, and he expects as much
from it, as a godly man from his God. See, 1. How he supports
himself. He makes his <i>wealth his city,</i> where he dwells,
where he rules, with a great deal of self-complacency, as if he had
a whole city under his command. It <i>is his strong city,</i> in
which he intrenches himself, and then sets danger at defiance, as
if nothing could hurt him. <i>His scales are his pride;</i> his
wealth is his wall in which he encloses himself, and he thinks it a
<i>high wall,</i> which cannot be scaled or got over, <scripRef id="Prov.xix-p20.2" osisRef="Bible:Job.31.24 Bible:Rev.18.7" parsed="|Job|31|24|0|0;|Rev|18|7|0|0" passage="Job 31:24,Re 18:7">Job xxxi. 24; Rev. xviii. 7</scripRef>.
2. How herein he cheats himself. It is a <i>strong city,</i> and a
<i>high wall,</i> but it is so only <i>in his own conceit;</i> it
will not prove to be really so, but like the house built on the
sand, which will fail the builder when he most needs it.</p>
</div><scripCom id="Prov.xix-p20.3" osisRef="Bible:Prov.18.12" parsed="|Prov|18|12|0|0" passage="Pr 18:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.12">
<p class="passage" id="Prov.xix-p21">12 Before destruction the heart of man is
haughty, and before honour <i>is</i> humility.</p>
<p class="indent" id="Prov.xix-p22">Note, 1. Pride is the presage of ruin, and
ruin will at last be the punishment of pride; for <i>before
destruction</i> men are commonly so infatuated by the just judgment
of God that they are more haughty than ever, that their ruin may be
the sorer and the more surprising. Of, if that do not always hold,
yet after the heart has been lifted up with pride, a fall comes,
<scripRef id="Prov.xix-p22.1" osisRef="Bible:Prov.16.18" parsed="|Prov|16|18|0|0" passage="Pr 16:18"><i>ch.</i> xvi. 18</scripRef>. 2.
Humility is the presage of honour and prepares men for it, and
honour shall at length be the reward of humility, as he had said
before, <scripRef id="Prov.xix-p22.2" osisRef="Bible:Prov.15.33" parsed="|Prov|15|33|0|0" passage="Pr 15:33"><i>ch.</i> xv. 33</scripRef>.
That has need to be often said which men are so loth to
believe.</p>
</div><scripCom id="Prov.xix-p22.3" osisRef="Bible:Prov.18.13" parsed="|Prov|18|13|0|0" passage="Pr 18:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.13">
<p class="passage" id="Prov.xix-p23">13 He that answereth a matter before he heareth
<i>it,</i> it <i>is</i> folly and shame unto him.</p>
<p class="indent" id="Prov.xix-p24">See here how men often expose themselves by
that very thing by which they hope to gain applause. 1. Some take a
pride in being quick. They <i>answer a matter before they hear
it,</i> hear it out, nay, as soon as they but hear of it. They
think it is their honour to take up a cause suddenly; and, when
they have heard one side, they think the matter so plain that they
need not trouble themselves to hear the other; they are already
apprized of it, and masters of all the merits of the cause.
Whereas, though a ready wit is an agreeable thing to play with, it
is solid judgment and sound wisdom that do business. 2. Those that
take a pride in being quick commonly fall under the just reproach
of being impertinent. It is folly for a man to go about to speak to
a thing which he does not understand, or to pass sentence upon a
matter which he is not truly and fully informed of, and has not
patience to make a strict enquiry into; and, if it be folly, it is
and will be shame.</p>
<h4 id="Prov.xix-p24.1">Miscellaneous Maxims.</h4>
</div><scripCom id="Prov.xix-p24.2" osisRef="Bible:Prov.18.14" parsed="|Prov|18|14|0|0" passage="Pr 18:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.14">
<p class="passage" id="Prov.xix-p25">14 The spirit of a man will sustain his
infirmity; but a wounded spirit who can bear?</p>
<p class="indent" id="Prov.xix-p26">Note, 1. Outward grievances are tolerable
as long as the mind enjoys itself and is at ease. Many infirmities,
many calamities, we are liable to in this world, in body, name, and
estate, which a man may bear, and bear up under, if he have but
good conduct and courage, and be able to act with reason and
resolution, especially if he have a good conscience, and the
testimony of that be for him; and, if the <i>spirit of a man</i>
will <i>sustain the infirmity,</i> much more will the spirit of a
Christian, or rather the Spirit of God witnessing and working with
our spirits in a day of trouble. 2. The grievances of the spirit
are of all others most heavy, and hardly to be borne; these make
sore the shoulders which should sustain the other infirmities. If
the spirit be wounded by the disturbance of the reason, dejection
under the trouble, whatever it is, and despair of relief, if the
spirit be wounded by the amazing apprehensions of God's wrath for
sin, and the fearful expectations of judgment and fiery
indignation, <i>who can bear</i> this? Wounded spirits cannot help
themselves, nor do others know how to help them. It is therefore
wisdom to keep conscience void of offence.</p>
</div><scripCom id="Prov.xix-p26.1" osisRef="Bible:Prov.18.15" parsed="|Prov|18|15|0|0" passage="Pr 18:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.15">
<p class="passage" id="Prov.xix-p27">15 The heart of the prudent getteth knowledge;
and the ear of the wise seeketh knowledge.</p>
<p class="indent" id="Prov.xix-p28">Note, 1. Those that are prudent will seek
knowledge, and apply their ear and heart to the pursuit of it,
their ear to attend to the means of knowledge and their heart to
mix faith with what they hear and make a good improvement of it.
Those that are prudent do not think they have prudence enough, but
still see they have need of more; and the more prudent a man is the
more inquisitive will he be after knowledge, the knowledge of God
and his duty, and the way to heaven, for that is the best
knowledge. 2. Those that prudently seek knowledge shall certainly
get knowledge, for God never said to such, <i>Seek in vain,</i>
but, <i>Seek and you shall find.</i> If the ear seeks it, the heart
gets it, and keeps it, and is enriched by it. We must get
knowledge, not only into our heads, but into our hearts, get the
savour and relish of it, apply what we know to ourselves and
experience the power and influence of it.</p>
</div><scripCom id="Prov.xix-p28.1" osisRef="Bible:Prov.18.16" parsed="|Prov|18|16|0|0" passage="Pr 18:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.16">
<p class="passage" id="Prov.xix-p29">16 A man's gift maketh room for him, and
bringeth him before great men.</p>
<p class="indent" id="Prov.xix-p30">Of what great force gifts (that is, bribes)
are he had intimated before, <scripRef id="Prov.xix-p30.1" osisRef="Bible:Prov.17.8 Bible:Prov.17.23" parsed="|Prov|17|8|0|0;|Prov|17|23|0|0" passage="Pr 17:8,23"><i>ch.</i> xvii. 8, 23</scripRef>. Here he shows the
power of gifts, that is, presents made even by inferiors to those
that are above them and have much more than they have. A good
present will go far, 1. Towards a man's liberty: <i>A man's
gift,</i> if he be in prison, may procure his enlargement; there
are courtiers, who, if they use their interest even for oppressed
innocency, expect to receive a gratuity for it. Or, if a mean man
know not how to get access to a great man, he may do it by a fee to
his servants or a present to himself; those will make room for him.
2. Towards his preferment. It will bring him to sit among <i>great
men,</i> in honour and power. See how corrupt the world is when
men's gifts will not do, though ever so great; nay, will gain that
for them which they are unworthy of and unfit for; and no wonder
that those take bribes in their offices who gave bribes for them.
<i>Vendere jura potest, emerat ille prius—He that bought law can
sell it.</i></p>
</div><scripCom id="Prov.xix-p30.2" osisRef="Bible:Prov.18.17" parsed="|Prov|18|17|0|0" passage="Pr 18:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.17">
<p class="passage" id="Prov.xix-p31">17 <i>He that is</i> first in his own cause
<i>seemeth</i> just; but his neighbour cometh and searcheth
him.</p>
<p class="indent" id="Prov.xix-p32">This shows that one tale is good till
another is told. 1. He that speaks first will be sure to tell a
straight story, and relate that only which makes for him, and put
the best colour he can upon it, so that his cause shall appear
good, whether it really be so or no. 2. The plaintiff having done
his evidence, it is fit that the defendant should be heard, should
have leave to confront the witnesses and cross-examine them, and
show the falsehood and fallacy of what has been alleged, which
perhaps may make the matter appear quite otherwise than it did. We
must therefore remember that we have two ears, to hear both sides
before we give judgment.</p>
</div><scripCom id="Prov.xix-p32.1" osisRef="Bible:Prov.18.18" parsed="|Prov|18|18|0|0" passage="Pr 18:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.18">
<p class="passage" id="Prov.xix-p33">18 The lot causeth contentions to cease, and
parteth between the mighty.</p>
<p class="indent" id="Prov.xix-p34">Note, 1. Contentions commonly happen among
the mighty, that are jealous for their honour and right and stand
upon the punctilios of both, that are confident of their being able
to make their part good and therefore will hardly condescend to the
necessary terms of an accommodation; whereas those that are poor
are forced to be peaceable, and sit down losers. 2. Even the
contentions of the mighty may be ended by lot if they cannot
otherwise be compromised, and sometimes better so than by arguments
which are endless, or concessions which they are loth to stoop to,
whereas it is no disparagement to a man to acquiesce in the
determination of the lot when once it is referred to that. To
prevent quarrels Canaan was divided by lot; and, if lusory lots had
not profaned this way of appeal to Providence, perhaps it might be
very well used now for the deciding of many controversies, both to
the honour of God and the satisfaction of the parties, provided it
were done with prayer and due solemnity, this and some other
scriptures seeming to direct to it, especially <scripRef id="Prov.xix-p34.1" osisRef="Bible:Acts.1.26" parsed="|Acts|1|26|0|0" passage="Ac 1:26">Acts i. 26</scripRef>. If the law be a lottery (as some
have called it), it were as well that a lottery were the law.</p>
</div><scripCom id="Prov.xix-p34.2" osisRef="Bible:Prov.18.19" parsed="|Prov|18|19|0|0" passage="Pr 18:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.19">
<p class="passage" id="Prov.xix-p35">19 A brother offended <i>is harder to be won</i>
than a strong city: and <i>their</i> contentions <i>are</i> like
the bars of a castle.</p>
<p class="indent" id="Prov.xix-p36">Note, 1. Great care must be taken to
prevent quarrels among relations, and those that are under special
obligation to each other, not only because they are most unnatural
and unbecoming, but because between such things are commonly taken
most unkindly, and resentments are apt to be carried too far.
Wisdom and grace would indeed make it most easy to us to forgive
our relations and friends if they offend us, but corruption makes
it most difficult to forgive them; let us therefore take heed of
disobliging a brother, or one that has been as a brother;
ingratitude is very provoking. 2. Great pains must be taken to
compromise matters in variance between relations, with all speed,
because it is a work of so much difficulty, and consequently the
more honourable if it be done. Esau was a <i>brother offended,</i>
and seemed <i>harder to be won than a strong city,</i> yet by a
work of God upon his heart, in answer to Jacob's prayer, he was
won.</p>
</div><scripCom id="Prov.xix-p36.1" osisRef="Bible:Prov.18.20" parsed="|Prov|18|20|0|0" passage="Pr 18:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.20">
<p class="passage" id="Prov.xix-p37">20 A man's belly shall be satisfied with the
fruit of his mouth; <i>and</i> with the increase of his lips shall
he be filled.</p>
<p class="indent" id="Prov.xix-p38">Note, 1. Our comfort depends very much upon
the testimony of our own consciences, for us or against us. The
<i>belly</i> is here put for the conscience, as <scripRef id="Prov.xix-p38.1" osisRef="Bible:Prov.20.27" parsed="|Prov|20|27|0|0" passage="Pr 20:27"><i>ch.</i> xx. 27</scripRef>. Now it is of great
consequence to us whether that be satisfied, and what that is
filled with, for, accordingly, will our satisfaction be and our
inward peace. 2. The testimony of our consciences will be for us,
or against us, according as we have or have not governed our
tongues well. According as <i>the fruit of the mouth</i> is good or
bad, unto iniquity or unto righteousness, so the character of the
man is, and consequently the testimony of his conscience concerning
him. "We ought to take as great care about the words we speak as we
do about the fruit of our trees or the increase of the earth, which
we are to eat; for, according as they are wholesome or unwholesome,
so will the pleasure or the pain be wherewith we shall be filled."
So bishop Patrick.</p>
</div><scripCom id="Prov.xix-p38.2" osisRef="Bible:Prov.18.21" parsed="|Prov|18|21|0|0" passage="Pr 18:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.21">
<p class="passage" id="Prov.xix-p39">21 Death and life <i>are</i> in the power of the
tongue: and they that love it shall eat the fruit thereof.</p>
<p class="indent" id="Prov.xix-p40">Note, 1. A man may do a great deal of good,
or a great deal of hurt, both to others and to himself, according
to the use he makes of his tongue. Many a one has been his own
death by a foul tongue, or the death of others by a false tongue;
and, on the contrary, many a one has saved his own life, or
procured the comfort of it, by a prudent gentle tongue, and saved
the lives of others by a seasonable testimony or intercession for
them. And, if by our words we must be justified or condemned,
<i>death and life are,</i> no doubt, <i>in the power of the
tongue.</i> Tongues were Æsop's best meat, and his worst. 2. Men's
words will be judged of by the affections with which they speak; he
that not only speaks aright (which a bad man may do to save his
credit or please his company), but loves to speak so, speaks well
of choice, and with delight, to him it will be life; and he that
not only speaks amiss (which a good man may do through
inadvertency), but loves to speak so (<scripRef id="Prov.xix-p40.1" osisRef="Bible:Ps.52.4" parsed="|Ps|52|4|0|0" passage="Ps 52:4">Ps. lii. 4</scripRef>), to him it will be death. As men
<i>love it</i> they shall <i>eat the fruit of it.</i></p>
</div><scripCom id="Prov.xix-p40.2" osisRef="Bible:Prov.18.22" parsed="|Prov|18|22|0|0" passage="Pr 18:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.22">
<p class="passage" id="Prov.xix-p41">22 <i>Whoso</i> findeth a wife findeth a good
<i>thing,</i> and obtaineth favour of the <span class="smallcaps" id="Prov.xix-p41.1">Lord</span>.</p>
<p class="indent" id="Prov.xix-p42">Note, 1. A good wife is a great blessing to
a man. He that <i>finds a wife</i> (that is, a wife indeed; a bad
wife does not deserve to be called by a name of so much honour),
that finds a help meet for him (that is a wife in the original
acceptation of the word), that sought such a one with care and
prayer and has found what he sought, he has found a <i>good
thing,</i> a jewel of great value, a rare jewel; he has found that
which will not only contribute more than any thing to his comfort
in this life, but will forward him in the way to heaven. 2. God is
to be acknowledged in it with thankfulness; it is a token of his
favour, and a happy pledge of further favours; it is a sign that
God delights in a man to do him good and has mercy in store for
him; for this, therefore, God must be sought unto.</p>
</div><scripCom id="Prov.xix-p42.1" osisRef="Bible:Prov.18.23" parsed="|Prov|18|23|0|0" passage="Pr 18:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.23">
<p class="passage" id="Prov.xix-p43">23 The poor useth intreaties; but the rich
answereth roughly.</p>
<p class="indent" id="Prov.xix-p44">Note, 1. Poverty, though many
inconveniences to the body attend it, has often a good effect upon
the spirit, for it makes men humble and submissive, and mortifies
their pride. It teaches them to <i>use entreaties.</i> When
necessity forces men to beg it tells them they must not prescribe
or demand, but take what is given them and be thankful. At the
throne of God's grace we are all poor, and must use entreaties, not
answer, but make application, must sue <i>sub forma pauperis—as a
pauper.</i> 2. A prosperous condition, though it has many
advantages, has often this mischief attending it, that it makes men
proud, haughty, and imperious: <i>The rich answers the entreaties
of the poor roughly,</i> as Nabal answered David's messengers with
railing. It is a very foolish humour of some rich men, especially
those who have risen from little, that they think their riches will
warrant them to give hard words, and, even where they not design
any rough dealing, that it becomes them to answer roughly, whereas
gentlemen ought to be gentle, <scripRef id="Prov.xix-p44.1" osisRef="Bible:Jas.3.17" parsed="|Jas|3|17|0|0" passage="Jam 3:17">Jam.
iii. 17</scripRef>.</p>
</div><scripCom id="Prov.xix-p44.2" osisRef="Bible:Prov.18.24" parsed="|Prov|18|24|0|0" passage="Pr 18:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.18.24">
<p class="passage" id="Prov.xix-p45">24 A man <i>that hath</i> friends must shew
himself friendly: and there is a friend <i>that</i> sticketh closer
than a brother.</p>
<p class="indent" id="Prov.xix-p46">Solomon here recommends friendship to us,
and shows, 1. What we must do that we may contract and cultivate
friendship; we must <i>show ourselves friendly.</i> Would we have
friends and keep them, we must not only not affront them, or
quarrel with them, but we must love them, and make it appear that
we do so by all expressions that are endearing, by being free with
them, pleasing to them, visiting them and bidding them welcome, and
especially by doing all the good offices we can and serving them in
every thing that lies in our power; that is <i>showing ourselves
friendly.</i></p>
<verse id="Prov.xix-p46.1">
<l class="t1" id="Prov.xix-p46.2">Si vis amari, ama—</l>
<l class="t1" id="Prov.xix-p46.3">If you wish to gain affection, bestow it.—Sen.</l>
<l class="t1" id="Prov.xix-p46.4"/>
<l class="t1" id="Prov.xix-p46.5">Ut ameris, amabilis esto—</l>
<l class="t1" id="Prov.xix-p46.6">The way to be beloved is to be lovely.—Ovid.</l>
</verse>
<p class="indent" id="Prov.xix-p47">2. That it is worth while to do so, for we
may promise ourselves a great deal of comfort in a true friend. A
<i>brother</i> indeed <i>is born for adversity,</i> as he had said,
<scripRef id="Prov.xix-p47.1" osisRef="Bible:Prov.17.17" parsed="|Prov|17|17|0|0" passage="Pr 17:17"><i>ch.</i> xvii. 17</scripRef>. In our
troubles we expect comfort and relief from our relations, but
sometimes <i>there is a friend,</i> that is nothing akin to us, the
bonds of whose esteem and love prove stronger than those of nature,
and, when it comes to the trial, will do more for us than a brother
will. Christ is a friend to all believers that <i>sticks closer
than a brother;</i> to him therefore let them show themselves
friendly.</p>
</div></div2>