Commentary Upon Proverbs, Chapter 26
THE XXVI. CHAPTER.
1 As the ſnovv *Or for.in the Sommer, and the raine in the harueſt [are not meet]: ſo honour is vnſeemly for a foole.
FOoles or ignorant and wicked perſons, are by no meanes to bee aduanced vntounto the bearing of any office, or vntounto dignitie. For, euen as ſnow in Sommer and raine in harueſt are vnſeaſonable and hurtfull, which in theſe times would hinder the groweth of the hearbes and the inning of the corne: ſo, to prefer the vnfit to places of rule, or charge, or account, which they become not but abuſe, to the hindring of vertue & marring of the Lords harueſt, is an vnſeemly and hurtfull thing.
2 As a *Or byrd.ſparrovv [vſeth] to vvander, and a ſwallovv to flie, ſo the curſe vvhichwhich is cauſeleſſe, ſhall not come.
The curſes of the wicked are not to bee feared or regarded, neither can do any harme. For, euen as the birdes which continually roue vp and downe in the ayre, ſet no foote but paſſe from place to place: ſo, diuelliſh bannings or execrations vttred without deſert, and peeuiſh cenſures whereof rage onelyonly is the roote, ſhall vaniſh and neuer ſeaze vponupon the innocēt perſon.
3 VntoUnto the horſe [belongeth] a vvhippe, to the aſſe a bridle, and a rodde to the fooles backe.
The vngodly are to be puniſhed with ſharpe correction. Euen as the horſe in the cart or chariot, is to be remembred and driuen on with the whip, and as the aſſe in the high way, is to be guided with the bridle, without which hee wil continually, (by reaſon of his ſimplicitie,) go aſtray: ſo, cenſures, fines, priſōs, and torments, are needfull for offenders, who without ſuch byts and ſcourges as it were, will neither abſtaine from vices, nor do their dutie.
4 Anſwer not a foole according to his follie, leſt thou alſo become like vntounto him.
5 Anſwere a foole *Or according to.vntounto his follie, leſt he be vviſe in his owne eyes.
Wicked men are as well to be reproued by words, as corrected by ſtripes. Anſwere not a foole according to his follie, in replying to a wicked man, folow not his vanitie or rage, ſpeaking raſhly as hee doth, or giuing taunt for taunt, leſt thou alſo become like vntounto him, to the ende, thou bee not transformed into his image as it were, or be counted a foole as well as he. Anſwere a foole vntounto his follie, neuertheleſſe, ſometimes paſſe not ouer with ſilence, but confute the error, and reproue the miſdemeanour of the vngodlie perſon, with all wiſedome and grauitie, leſt hee be wiſe in his owne eyes, that he be not too proud, but perceiuing his dotage or ſinne, be humbled or confounded.
6 As one vvho cutteth [his] feete, [or] vvho drinketh ſome hurtfull thing, ſo is he vvho ſendeth a meſſage by a foole.
It is a daungerous thing to ſend vnfit meſſengers on arrants, for as he who ſtumbling, or chopping any thing, breaketh or cutteth his feete, feeleth great paine, or as hee who ſuppeth in poyſon in ſteede of drinke, is in great daunger of death and much troubled: ſo, he who ſendeth a meſſage by one that cannot carry it well or do it aright, hauing his affaires either not done or ill done, receiueth much vexation for his follie.
7 As the legges of the lame man are lifted vp, ſo is a parable in a fooles mouth.
A good ſpeech in an euill or fooliſh mans mouth is vnſeemly, for, euen as the lame mans legs are lifted vp vnequally and vncomelily: ſo, a wittie ſaying or a good inſtruction, beſeemeth not him who is lame in diſcretion or crooked and offenſiue in life, but ſilence rather is to be enioyned ſuch a one.Pſal. 50.16 17.
8 As he vvho putteth a ſtone into a *Or Stock bow.ſling, ſo doth he, vvho giueth honour to a foole.
Vnfit men are not to be promoted vntounto rule. For, as he who putteth a ſtone or pellet into a Stock-bow or gunne, doth he knoweth not what hurt, ſo he who preferreth the vngodly or vnfit vntounto any dignitie and office, by putting a ſword into a mad mans hand as it were, is an occaſion of much harme. For, let the wicked hauehave power ioyned to their will, and they will trouble and ſtone thoſe who are vnderunder them.
9 As a thorne *Or comming into the hand.in the hand of a drunkard, ſo is a parable in the mouth of fooles.
The vngodly man will not onelyonly abuſe his place or hand, but his ſpeech or that grace, wherewith hee is indued. For, euen as a drunkard catching or getting ſome ſharpe thing as a thorne or briar into his hand, therwith ſtriketh all that are by and doth much hurt, ſo, the wicked perſon miſapplying ſome good ſentence, or hauing in his mouth ſome ſharpe and biting prouerbe, goareth and vexeth thoſe who are in his company.
10 Euerie one *Or ſmarteth. So this word is taken, Eſai 53. This ſenſe is confirmed, firſt, by the natiue and ſimple ſignification of the Hebrew wordes. For Mecholel properly is to wound or hurt. Shachar properly is to hire. Guober being put alone, as here, doth neuer in the ſcripture to my remembrance ſignifie a tranſgreſſor, but one that paſſeth by. Secondly, by the ſute of the matter intreated of in this chapter. Other reaſons I paſſe ouer.much hurteth [himſelfe,] vvho both hireth the foole, and hireth all that paſſe by.
It is a dangerous thing, for a man to hire into his ſeruice, tag and rag as we vſe to ſay. For, euerie one who without choiſe admitteth into his houſe or ſetteth about his buſineſſe he careth not whom, entertaining the ſimple and vngodly man, and euen thoſe who are vnknowne, ſhall be ſure to ſmart for his follie, ſeeing either his woorke will bee done but vntowardly, or his goods wilbe waſted, or contention will ariſe in his family, or one inconuēience or other will fall out.
11 As a dogge returneth to his vomit, ſo a foole repeateth his follie.
The vngodly often fall into the ſame ſinnes. Euen as the dogge hath this filthy quallitie, that feeling his ſtomacke ouerloaden, he goeth to the graſſe, and caſteth vp that which troubled him, but yet afterward when he hath ſo done, he returning backe taketh vp againe the filthineſſe which annoyed him: ſo, many a wicked man, feeling himſelfe ouerburthened with ſenſe of ſinne, taſteth the word of God, & being moued therewith,Heb. 6.2. layeth aſide his misbehauiour for a ſeaſon, but afterward, beeing tempted a new of his owne concupiſcence, hee is againe intangled in his former errours and pollutions,2. Pet. 2.21.22. rerurning to his firſt heatheniſh courſe of life and ſtate of nature.
12 Haſt thou ſeen a man vviſe in his owne eyes? there is more hope of a foole then of him.
Conceited people are vncurable. Haſt thou ſeen a man wiſe in his owne eyes? See an example in the penitent Publican.knoweſt thou any who being ſimple or full of infirmities, yet imagineth him ſelfe to be prudēt & very holy? there is more hope of a foole then of him. He who is ignorant or diſſolute in life, will ſooner be brought to knowledge and repentance then ſuch a one.
13 The ſlouthfull man ſaith, an huge Lion is in the vvay, a Lion is in the ſtreetes.
See the expoſitiō of this verſe before, in the notes on the 13. ver. of the 22. Chapter. Only here obſerue, how the ſluggard amplifieth the imagined daungers which he feareth. For he ſaith, that not onelyonly a Lion but an huge Lion is in the way.
14 As the doore *Or is turned about.turneth vponupon his hinges, ſo doth the ſlouthfull man vponupon his bed.
In the former ſentence was ſhewed, what doth withhold the ſluggard from going abroad. Herein now is declared, what he doth at home, to wit, he there ſleepeth euen till noone. As the doore is turned on the hinge in ſuch ſort, as that ſometimes it is moued to one ſide ſometimes to another, and yet alwayes remaineth vnremoued from the hinge: ſo the ſluggard, euen when he ſleepeth not nor needeth his bed any longer, turneth in his bed ſometimes to this ſide ſometimes to that, often purpoſing to riſe, but, for all that, lying downe ſtill.
15 The ſlouthfull man hideth his hand in his boſome. and *Or he is wearied.it grieueth him to put it to his mouth againe.
Before we hauehave heard what the ſluggard doth in his bed, now here is ſhewed whar he doth when he is riſen out of his warme neſt. See the ſenſe hereof before, in the expoſition of the 24. verſ. of the 19. Chapter.
16 The ſluggard is vviſer in his owne eyes, then ſeuen men vvho call him to account.
Slouth not onelyonly maketh men ful of excuſe, drowſie and idle, but conceited. For,See an example in that ſlouthful ſeruant who hid his talent. the ſlouthful mā imagineth that he doth wiſely in taking his eaſe & in hiding his talent, yea & farre better thē thoſe, who take paines in their callings or go to heare Gods word. Albeit then his maſter or many other, call him to account, yet he iuſtifieth him ſelf before them, and preferreth his owne wiſedome before theirs.
17 He that paſſeth by and *Or rageth.medleth vvith the ſtrife [that belongeth not] vntounto him, is as one that taketh a dogge by the eares.
Buſie bodies do great hurt vntounto them ſelues. Euen as he who taketh a dog by the eares, which he by no meanes cā abide to be touched, cauſeth him to bite him, or to flie in his face: ſo he who medleth in another mans quarrel, prouoketh him to rayle on him, or to do him a miſchief.
18 As a madman that caſteth *Or firehoopes.firebrands, arrowes and deadly things,
19 So [dealeth he] vvho deceiueth his neighbour and ſaith, am I not in ieſt?
Such as in meriments craftily hurt their friends, are to be condemned. As bedlem people who fling about all that commeth to hand, are to be auoyded and blamed, ſo mad merry mē are to be ſhunned and reproued,Ephe. 5.4. who vnderunder the colour of ſport, hurt their neighbours.
20 Without vvood the fire is quenched, and vvithout a *Or whiſperer.talebearer, ſtrife ceaſeth.
Tale cariers are to be remoued from the ſocieties of men. As when fewell is put to the fire, it is nouriſhed, but when it is taken therefrom, it goeth out: ſo, if there be a whiſperer in any ſocietie, he maketh much anger and debate, but if he go away to ſome other place or be baniſhed out of the cōpanie, all contention is huſht and at an end.
21 As the dead coale [is to kindle] the burning coales, and vvood the fire, ſo a contentious perſon is to kindle ſtrife.
Another cauſe of ſtrife is the contentious or angry mā, who is wont to ſtriue about eueryevery light trifle. As therefore the dead coales being put to the burning coales, increaſe the heate and the flame, and as wood being added to the fire, nouriſheth it, ſo, the wrathfull and quarrelſome perſon, raiſeth vp ſtrife, cauſing a litle variance to grow to a great broyle.
22 The vvordes of the *Or whiſperer.talebearer are as flatterings, but they go downe into the bowels of the belly.
See the meaning of this verſe before, in the expoſition of the 8. verſe, of the 18. Chapter.
23 As ſiluer droſſe ouerlayed vponupon an earthen pot, ſo are fauning lips, and an euill heart.
24 He that hateth, vvil counterfait vvith his lips, but *Or within him.in his heart, he layeth vp deceipt.
25 When he ſhall ſhew his voyce very *Or pleaſurable.gracious, truſt him not, for there are ſeuen abhominations in his heart.
26 He hideth hatred by deceipt, but his malice ſhall be diſcouered in the congregation.
27 He which diggeth a pit, ſhall fall thereinto, and on him who rolleth a ſtone, it ſhall returne.
28 [A man] of a deceipt full toung hateth thoſe whom he would destroy, and he who hath a flattering mouth, cauſeth ruine.
Trecherous diſſemblers are herein notably deſcribed. As ſiluer droſſe, &c. As the droſſe of ſiluer ſeemeth to be ſiluer and maketh a faire ſhew, when yet it couereth vnderunder it an earthen veſſell: ſo faire words oftentimes ſeeme pleaſant & glorious, when yet they hide a miſchieuous heart vnderunder them. He that hateth will counterfait with his lips. &c. That perſon who carieth a ſecret grudge in his heart, wil oftentimes outwardly ſhew great curteſie and fayne him ſelfe as the Hebrew word doth ſignifie to be another kinde of man then he is. When he ſhall ſhew his voyce gracious or grace as it were his voyce, truſt him not, &c. Albeit he ſhall ſpeake neuer ſo faire, yet put no confidence in him, for as he is full of curteſie, ſo he is full of ſubtiltie. He hideth hatred by deceipt, &c. He couereth by his coloured ſpeeches the inward rancor of his mind, but his ſpite or malice ſhal at one time or other by one meanes or other, openly be detected. He which diggeth a pit, &c. The diſſembler ſhall feele, that miſchief which he prepared for another. For euen as ſometimes it commeth to paſſe, that the pit which a man diggeth to catch his neighbour in, taketh his owne foote, and that the ſtone, which a man caſteth vpward to hit his neighbour therewith falleth on his owne head:Pſal. 7. ſo the euill which the wicked perſon prepareth for the innocent, on a ſuddaine contrarie to his expectation, returneth vponupon him.Eccl. 10. A man of a deceiptfull toung hateth thoſe whom he would deſtroy, and he who hath a flattering mouth, cauſeth ruine. A cloſe and ſtill diſſembler, will carrie a grudge toward thoſe whom he ſeeketh and purpoſeth to trouble and vndo. Againe, ſuch a one as can tell how to gloze, and hauing learned the flattering ſtile, ſpeaketh ſmoothly and plauſiblie, by this meanes perſwadeth their ouerthrow and affecteth their ruine, whom he maligneth, tickling ſome or other but eſpecially Magiſtrates in the eares, and ſtirring them vp to perſecute his a duerſaries, as if they were great euill doers, when they are indeede moſt righteous perſons.