Proverbs 18

o seeke it, and occupie himself in all wisdome." Which has in the margin the following note: "He that loveth wisdom will separate himself from all impediments, and give himself wholly to seek it." The Hebrew: לתאוה יבקש נפרד בכל תושיה יתגלע lethaavah yebakkesh niphrad, bechol tushiyah yithgalla. The nearest translation to the words is perhaps the following: "He who is separated shall seek the desired thing, (i.e., the object of his desire), and shall intermeddle (mingle himself) with all realities or all essential knowledge." He finds that he can make little progress in the investigation of Divine and natural things, if he have much to do with secular or trifliing matters: he therefore separates himself as well from unprofitable pursuits as from frivolous company, and then enters into the spirit of his pursuit; is not satisfied with superficial observances, but examines the substance and essence, as far as possible, of those things which have been the objects of his desire. This appears to me the best meaning: the reader may judge for himself. Verse 2 But that his heart may discover itself - It is a fact that most vain and foolish people are never satisfied in company, but in showing their own nonsense and emptiness. But this verse may be understood as confirming the view already given of the preceding, and may be translated thus: "But a fool doth not delight in understanding, though it should even manifest itself:" so I understand כי אם בהתגלות ki im behithgalloth. The separated person seeks understanding in every hidden thing, and feels his toil well repaid when he finds it, even after the most painful and expensive search: the other regards it not, though its secret springs should be laid open to him without toil or expense. Verse 3 When the wicked cometh, etc. - would it not be better to read this verse thus? "When the wicked cometh contempt cometh; and with ignominy cometh reproach." A wicked man is despised even by the wicked. He who falls under ignominy falls under reproach. Verse 4 The words of a man's mouth - That is, the wise sayings of a wise man are like deep waters; howsoever much you pump or draw off, you do not appear to lessen them. The well-spring of wisdom - Where there is a sound understanding, and a deep, well-informed mind, its wisdom and its counsels are an incessant stream, מקור חכמה mekor chochmah, "the vein of wisdom," ever throwing out its healthy streams: but מקור חיים mekor chaiyim, "the vein of Lives," is the reading of eight of Kennicott's and De Rossi's MSS., and is countenanced by the Septuagint, πηγη ζωης, "the fountain of life." And so the Arabic. This is the more likely to be the true reading, because the figure of the heart propelling the blood through the great aorta, to send it to all parts of the animal system, is a favourite with Solomon, as it was with his father, David. See the note on Psa 36:9 ; Pro 10:11 , etc. Verse 5 To accept the person of the wicked - We must not, in judicial cases, pay any attention to a man's riches, influence, friends, offices, etc., but judge the case according to its own merits. But when the wicked rich man opposes and oppresses the poor righteous, then all those things should be utterly forgotten. Verse 8 The words of a tale-bearer - דברי נרגן dibrey nirgan, "the words of the whisperer," the busy-body, the busy, meddling croaker. Verba bilinguis, "the words of the double-tongued." - Vulgate. The wordes of the twisel tunge - Old MS. Bible. "The words of a slanderer." - Coverdale. The words of a deceiver, the fair-spoken, deeply-malicious man, though they appear soft and gracious, are wounds deeply injurious. The original word is כמתלהמים kemithlahamim; they are as soft or simple, or undesigning. But Schultens gives another meaning. He observes that lahamah in Arabic signifies to "swallow down quickly or greedily." Such words are like dainties, eagerly swallowed, because inviting to the taste; like gingerbread, apparently gilded over, though with Dutch leaf, which is a preparation of copper; or sweetmeats powdered over with red candied seeds, which are thus formed by red lead; both deeply ruinous to the tender bowels of the poor little innocents, but, because of their sweetness and inviting color, greedily swallowed down. This makes a good reading, and agrees with the latter clause of the verse, "they go down into the innermost parts of the belly." Verse 9 He also that is slothful - A slothful man neglects his work, and the materials go to ruin: the master, he destroys the materials. They are both destroyers. Verse 10 The name of the Lord is a strong tower - The name of the Lord may be taken for the Lord himself; he is a strong tower, a refuge, and place of complete safety, to all that trust in him. What a strong fortress is to the besieged, the like is God to his persecuted, tempted, afflicted followers. Verse 11 The rich man's wealth - See Pro 10:15 . Verse 12 Before destruction - See on Pro 11:2 (note); Pro 16:18 (note). Verse 13 He that answereth a matter - This is a common case; before a man can tell out his story, another will begin his. Before a man has made his response, the other wishes to confute piecemeal, though he has had his own speech already. This is foolishness to them. They are ill-bred. There are many also that give judgment before they hear the whole of the cause, and express an opinion before they hear the state of the case. How absurd, stupid, and foolish! Verse 14 The spirit of a man will sustain - A man sustains the ills of his body, and the trials of life, by the strength and energy of his mind. But if the mind be scoundrel, if this be cast down, if slow-consuming care and grief have shot the dagger into the soul, what can then sustain the man? Nothing but the unseen God. Therefore, let the afflicted pray. A man's own spirit has, in general, sufficient fortitude to bear up under the unavoidable trials of life; but when the conscience is wounded by sin, and the soul is dying by iniquity, who can lift him up? God alone; for salvation is of the Lord. Verse 16 A man's gift maketh room for him - It is, and ever has been, a base and degrading practice in Asiatic countries, to bring a gift or present to the great man into whose presence you come. Without this there is no audience, no favor, no justice. This arose from the circumstance that men must not approach the altar of God without an offering. Potentates, wishing to be considered as petty gods, demanded a similar homage: - Munera, crede mihi, capiunt hominesquedeosque; Placatur donis Jupiter ipse suis. Ovid "Believe me, gifts prevail much with both gods and men: even Jupiter himself is pleased with his own offerings." Verse 17 He that is first in his own cause - Any man may, in the first instance, make out a fair tale, because he has the choice of circumstances and arguments. But when the neighbor cometh and searcheth him, he examines all, dissects all, swears and cross-questions every witness, and brings out truth and fact. Verse 18 The lot causeth contentions to cease - See note on Pro 16:33 . Verse 19 A brother offended is harder to be won than a strong city - Almost all the versions agree in the following reading: "A brother assisted by a brother, is like a fortified city; and their decisions are like the bars of a city." Coverdale is both plain and terse: "The unitie of brethren is stronger then a castell, and they that holde together are like the barre of a palace." The fable of the dying father, his sons, and the bundle of faggots, illustrates this proverb. Unity among brethren makes them invincible; small things grow great by concord. If we take the words according to the common version, we see them express what, alas! we know to be too generally true: that when brothers fall out, it is with extreme difficulty that they can be reconciled. And fraternal enmities are generally strong and inveterate. Verse 20 With the fruit of his mouth - Our own words frequently shape our good or evil fortune in life. Verse 21 Death and life are in the power of the tongue - This may apply to all men. Many have lost their lives by their tongue, and some have saved their lives by it: but it applies most forcibly to public pleaders; on many of their tongues hangs life or death. Verse 22 Whoso findeth a wife findeth a good thing - Marriage, with all its troubles and embarrassments, is a blessing from God; and there are few cases where a wife of any sort is not better than none, because celibacy is an evil; for God himself hath said, "It is not good for man to be alone." None of the versions, except the Chaldee, are pleased with the naked simplicity of the Hebrew text, hence they all add good: "He that findeth a Good wife findeth a good thing;" and most people, who have not deeply considered the subject, think the assertion, without this qualification, is absurd. Some copies of the Targum, and apparently one of Kennicott's MSS., have the addition טובה tobah, good; but this would be an authority too slender to justify changing the Hebrew text; yet Houbigant, Kennicott, and other able critics argue for it. The Septuagint is not satisfied without an addition: "But he who puts away a good wife, puts away a good thing: and he that retains an adulteress, is a fool and wicked." In this addition the Vulgate, Syriac, and Arabic, agree with the Septuagint. The Hebrew text as it stands, teaches a general doctrine by a simple but general proposition: "He that findeth a wife findeth a good thing." So St. Paul: "Marriage is honorable in all." Had the world been left, in this respect, to the unbridled propensities of man, in what a horrible state would society have been - if indeed society could have existed, or civilization have taken place - if marriage had not obtained among men! As to good wives and bad wives, they are relatively so, in general; and most of them that have been bad afterwards, have been good at first; and we well know the best things may deteriorate, and the world generally allows that where there are matrimonial contentions, there are faults on both sides. Verse 24 A man that hath friends must show himself friendly - Love begets love; and love requires love as its recompense. If a man do not maintain a friendly carriage, he cannot expect to retain his friends. Friendship is a good plant; but it requires cultivation to make it grow. There is a kind of factitious friendship in the world, that, to show one's self friendly in it, is very expensive, and in every way utterly unprofitable: it is maintained by expensive parties. feasts, etc., where the table groans with dainties, and where the conversation is either jejune and insipid, or calumnious; backbiting, talebearing, and scandal, being the general topics of the different squads in company. There is a friend that sticketh closer than a brother - In many cases the genuine friend has shown more attachment, and rendered greater benefits, than the natural brother. Some apply this to God; others to Christ; but the text has no such meaning. But critics and commentators are not agreed on the translation of this verse. The original is condensed and obscure. אוש רעים להתרועע ish reim lehithroea, or lehithroeang, as some would read, who translate: A man of friends may ring again; i.e., he may boast and mightily exult: but there is a friend, אהב oheb, a lover, that sticketh closer, דבק dabek, is glued or cemented, מאח meach, beyond, or more than, a brother. The former will continue during prosperity, but the latter continues closely united to his friend, even in the most disastrous circumstances. Hence that maxim of Cicero, so often repeated, and so well known: - Amicus certus in re incerta cernitur. "In doubtful times the genuine friend is known." A late commentator has translated the verse thus: - The man that hath many friends is ready to be ruined: But there is a friend that sticketh closer than a brother. Holden. "A frende that delyteth in love, doth a man more frendship, and sticketh faster unto him, than a brother." Coverdale. "A man that hath friends ought to show himself friendly for a friend is nearer than a brother." Barker's Bible, 1615. "A man amyable to felowschip, more a freend schal ben thanne a brother." - Old MS. Bible. The two last verses in this chapter, and the two first of the next, are wanting in the Septuagint and Arabic. These are the principal varieties; out of them the reader may choose. I have already given my opinion. Introduction The worth of a poor upright man. Riches preserve friends. False witnesses. False friends. A king's wrath. The foolish son. The prudent wife. Slothfulness. Pity for the poor. The fear of the Lord. The spendthrift son. Obedience to parents. Verse 1 Better is the poor - The upright poor man is always to be preferred to the rich or self-sufficient fool. Verse 2 Also, that the soul be without knowledge, it is not good - Would it not be plainer, as it is more literal, to say, "Also, to be without knowledge, is not good for the soul?" The soul was made for God; and to be without his knowledge, to be unacquainted with him, is not only not good, but the greatest evil the soul can suffer, for it involves all other evils. The Chaldee and Syriac have: "He who knows not his own soul, it is not good to him." "Where no discretion is, there the soul is not well." - Coverdale. And he that hasteth with his feet sinneth - And this will be the case with him who is not Divinely instruct

eparated himself, seeketh and intermeddleth with all wisdom. 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 separating themselves 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 seeks according to his desire, and intermeddles with every business, 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, 1 Cor. xii. 31 . We must separate ourselves 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 seek and intermeddle with all the means and instructions of wisdom, 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. 2 A fool hath no delight in understanding, but that his heart may discover itself. A fool may

Desire - Thro' desire of wisdom, a man having separated himself from the company, and noise, and business of the world, seeketh and intermeddleth with all wisdom, uses all diligence, that he may search and find out all solid knowledge and true wisdom.

Understanding - In getting sound and saving, knowledge. The discovery - In uttering that folly and wickedness which is in his heart.

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 that his heart may discover itself, 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. 3 When the wicked cometh, then cometh also contempt, and with ignominy reproach.

This may include a double sense:—1. That wicked people are scornful people, and put contempt upon others. When the wicked comes into any company, comes into the schools of wisdom or into the assemblies for religious worship, then comes contempt 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 ignominy and reproach; 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 wickedness proceeds from the wicked. 2. That wicked people are shameful people, and bring contempt upon themselves, for God has said that those who despise him shall be lightly esteemed. 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 ignominy and reproach 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. The Language of Folly. 4 The words of a man's mouth

Cometh - Into any place or company. Contempt - He despiseth all instruction and reproof. Reproach - And he shews his contempt by ignominious and reproachful expressions.

A man's - A wise man's. As a brook - That wisdom which is in his heart is continually pouring forth wise and good counsels.

are as deep waters, and the wellspring of wisdom as a flowing brook. The similitudes here seem to be elegantly transposed. 1. The well-spring of wisdom is as deep waters. 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 deep waters, which make no noise, but never run dry. 2. The words of such a man's mouth are as a flowing brook. 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 deep waters there flows what there is occasion for, to water those about him, as the brooks do the low grounds. 5 It is not good to accept the person of the wicked, to overthrow the righteous in judgment.

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 it is not good thus to accept the person of the wicked; 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 overthrowing the righteous in judgment, who ought to be supported, and whom God will make to stand. 6 A fool's lips enter into contention, and his mouth calleth for strokes. 7 A fool's mouth is his destruction, and h

is lips are the snare of his soul. 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: A fool's lips, without any cause or call, enter into contention, 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 do if they dare. Proud, and passionate men, and drunkards, are fools, whose lips enter into contention. 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 fool's mouth does, in effect, call for strokes; 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 smitten on the mouth. 3. They involve themselves in ruin: A fool's mouth, which has been, or would have been, the destruction of others, proves at length his own destruction, 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 cool their tongue, which is their snare and will be their tormentor. 8 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.

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. Like as when men are wounded (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 rejoice in iniquity, are fond of the story, and tell it with pride and pleasure. Thus their words seem; but they go down as poison into the innermost parts of the belly, the pill being thus gilded, thus sugared. 2. As wounds (so the text reads it), as deep wounds, deadly wounds, wounds in the innermost parts of the belly; the venter medius vel infimus—the middle or lower belly, the thorax or the abdomen, 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. Folly and Pride Exposed. 9 He also that is slothful in

They go - They wound mortally.

Is brother - Though they take several paths, yet both come to one end.

his work is brother to him that is a great waster. 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 hands hang down (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. 10 The name of the Lord is a strong tower: the righteous runneth into it, and is safe.

The name - The Lord, as he hath revealed himself in his works, and in his word by his promises.

Here is, 1. God's sufficiency for the saints: His name is a strong tower 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; the name of the Lord 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. The righteous, by faith and prayer, devotion towards God and dependence on him, run into it, 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. 11 The rich man's wealth is his strong city, and as an high wall in his own conceit.

Having described the firm and faithful defence of the righteous man ( v. 10 ), 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 wealth his city, where he dwells, where he rules, with a great deal of self-complacency, as if he had a whole city under his command. It is his strong city, in which he intrenches himself, and then sets danger at defiance, as if nothing could hurt him. His scales are his pride; his wealth is his wall in which he encloses himself, and he thinks it a high wall, which cannot be scaled or got over, Job xxxi. 24 ; Rev. xviii. 7 . 2. How herein he cheats himself. It is a strong city, and a high wall, but it is so only in his own conceit; 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. 12 Before destruction the heart of man is haughty, and before honour is humility.

Note, 1. Pride is the presage of ruin, and ruin will at last be the punishment of pride; for before destruction 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, ch. xvi. 18 . 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, ch. xv. 33 . That has need to be often said which men are so loth to believe. 13 He that answereth a matter before he heareth it, it is folly and shame unto him.

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 answer a matter before they hear it, 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. Miscellaneous Maxims. 14 The spirit of a man will sust

Sustain - Will easily support him under any outward troubles. Wounded - Dejected with the sense of its own guilt and misery.

ain his infirmity; but a wounded spirit who can bear? 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 spirit of a man will sustain the infirmity, 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, who can bear this? Wounded spirits cannot help themselves, nor do others know how to help them. It is therefore wisdom to keep conscience void of offence. 15 The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge. 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, Seek in vain, but, Seek and you shall find. 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. 16 A man's gift maketh room for him, and bringeth him before great men. Of what great force gifts

(that is, bribes) are he had intimated before, ch. xvii. 8 , 23 . 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: A man's gift, 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 great men, 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. Vendere jura potest, emerat ille prius—He that bought law can sell it. 17 He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.

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. 18 The lot causeth contentions to cease, and parteth between the mighty. Note, 1. Contentions commo

nly 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 Acts i. 26 . If the law be a lottery (as some have called it), it were as well that a lottery were the law. 19 A brother offended is harder to be won than a strong city: and their contentions are like the

Parteth - Gives to every one what is right or meet.

bars of a castle. 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 brother offended, and seemed harder to be won than a strong city, yet by a work of God upon his heart, in answer to Jacob's prayer, he was won. 20 A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.

Note, 1. Our comfort depends very much upon the testimony of our own consciences, for us or against us. The belly is here put for the conscience, as ch. xx. 27 . 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 the fruit of the mouth 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. 21 Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.

Satisfied - Wise discourses tend to the satisfaction of the speaker, as well as to the good of the hearers.

Death and life - Are brought upon men by, the good or bad use of their tongues. Lovest - That love much talking.

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, death and life are, no doubt, in the power of the tongue. 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 ( Ps. lii. 4 ), to him it will be death. As men love it they shall eat the fruit of it. 22 Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord .

Note, 1. A good wife is a great blessing to a man. He that finds a wife (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 good thing, 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. 23 The poor useth intreaties; but the rich answereth roughly. Note, 1. Poverty, though many inconven

A wise - A good wife; one that deserves the name, and performs the duty of that relation. Favour - Obtains her not by his own diligence, but by God's good providence.

iences 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 use entreaties. 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 sub forma pauperis—as a pauper. 2. A prosperous condition, though it has many advantages, has often this mischief attending it, that it makes men proud, haughty, and imperious: The rich answers the entreaties of the poor roughly, 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, Jam. iii. 17 . 24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.

Solomon here recommends friendship to us, and shows, 1. What we must do that we may contract and cultivate friendship; we must show ourselves friendly. 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 showing ourselves friendly. Si vis amari, ama— If you wish to gain affection, bestow it.—Sen. Ut ameris, amabilis esto— The way to be beloved is to be lovely.—Ovid. 2. That it is worth while to do so, for we may promise ourselves a great deal of comfort in a true friend. A brother indeed is born for adversity, as he had said, ch. xvii. 17 . In our troubles we expect comfort and relief from our relations, but sometimes there is a friend, 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 sticks closer than a brother; to him therefore let them show themselves friendly. The Disadvantages of Poverty.

A man - Heb. A man of friends; who desires the friendship of others.