A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 26
CHAPTER. XXVI.
Verſ. 1. As the ſnow in ſommer, and raine in harueſt are n…t meete ſo honours is not comely for a foole.
AS ſnow in ſommer, and raine in harueſt, As ſnow and raine doe not agree to thoſe ſeaſons, neither did either of them vſe to fal at thoſe times in thoſe countries: for it was a miracle to hauehave1. Sam. 12. 17. raine in wheat haueſt▪ ſo honour is vnſeemely for a foole, ſo are titles, praiſes, and promotions vnfit for wicked perſons, becauſe they ſhould be the rewards of wiſedome, and vertue. Snow is not agreeable to ſommer, ſeeing through the extreme coldneſſe thereof it hindreth the ripening of the corne; likewiſe raine is not welcome in harueſt, for as much as through the moyſtneſſe thereof, it hindreth the inning of the fruites of the earth: in like manner, honour is not meet for a foole, in this reſpect, that hee is vnworthie of it, reproch and puniſhment is more proper and due vntounto him: and in this reſpect, becauſe he is vncapable of it: all the preferments in the world cannot make a ſinfull perſon truly honourable▪ no more then a gold ring in a ſwines ſnout can make her gorgious and beautifull: they doe no more adorne him in wiſe mens eyes, then a call mans apparell …oth become a little boy: and in this reſpect, becauſe they are hurtfull vntounto him, making him proud and high minded, and breeding a dangerous timpanie in his heart, & publiſhing to the world his follie & vilenes, as being thereby ſet on an high ſtage that all his misbehauiour may be gazed at, and looked vponupon by eueryevery man: and laſtly in this reſpect, that his honour conferred vponupon him, and hee thus lifted vp with honour, or rather the picture of it, is made pernicious and noyſome vntounto others, by his inſolencie and fierceneſſe, and manifold abuſes of his authoritie.
Verſ. 2. As the bird by flying, and the ſwallow by flying doe eſcape: ſo the curſe that is cauſeleſſe ſhall not come.
AS the bird by flying,] As the ſetting of lime-twigs or ſn…res, the throwing of ſtones, the ſhooting of arrowes or other ſhot, ſeldome hurt the ſwallowes, or other birds that are on wing, or in their flight: but all ſuch attempts are fruſtrate, and take none effect: ſo the imprecations and maledictions, the accuſations and complaints, the ſlanderous reports and bruites which are directed againſt harmeleſſe men, and without deſert, ſhall not come, ſhal take no place to hurt them. Men ſet nets, and prepare grins, and vſe other deuices againſt the poore fow…s who hauehave not wronged thē; but very often they loſe their time & labour: for the birds hauehave no harme, but ſaue themſelues, and eſcape away by flying, and fly away ſo faſt, as the bird-catchers cunning cannot ouertake them: in like manner it commeth to paſſe, that mouthes that are full of curſes, obloquies, ſtriuing to hurt their betters without cauſe, are defeated of their expectation and deſires: for the goodnes of God which is very ſuccourable, ſerueth for feet and wings to his ſeruants that are wrongfully traduced, which will neuer permit an euill tongue to hurt an innocent and righteous man: For God is as prouident for the name of his people, as as he is for their life and eſtate; and doth as well ward off the pernicious words of foule mouthes, as hee doth the cruell ſtrokes of violent hands. Eliphaz promiſed to Iob, and all other godly men, ſafety from this danger, ſaying; Thou ſhalt bee hid from the ſcourge of the tongue; neither ſhalt thou bee afraid Iob 5. 21.of destruction when it commeth. Our Sauiour pronounced his Diſciples bleſſed, and willed them to reioyce, when men ſpeakMat. 5. 11. all manner of euill againſt him for his name ſake falſly. Ieremiah ſaid, Though hee neither lent on vſurie, nor borrowed on vſurie, Ier. 15. 10.yet eueryevery man curſed him: yet what was he the worſe? Simeo… telleth Marie that our Lord Ieſus Chriſt ſhould bee a ſigne to be ſpoken against, but what was he the worſe? Iezabel inueighed bitterly againſt Eliah, threatning him, and that with an oath, that hee ſhould not liue three daies to an end: but what …as he the worſe? yet deſerued curſes and threatnings vponupon due cauſe are perillous and powerfull, and worke many …mes the bane and ruine of them that are ſmitten with them▪ when God in his diſpleaſure ſaith Amen vntounto them: the two CaptainesDeut. 15. 9. with their fifties that were ſent to take Elijah, had this verified vponupon them, to their woe: and ſo had the boyes which mocked Eliſha; and many others in the ſcriptures.2. King 2. 10.
Verſ. 3. A whip for the horſe, a bridle for the aſſe, and a rod for the fooles backe.
A Whip for the horſe,] To incite him, and make him runne ſwiftly forward in the battell: for the ſpeciall, and almoſt onelyonly vſe of horſes in thoſe parts, and at thoſe times (for ought we reade) was for warre: and in ſtead of ſpurres which are amongſt vsus, they carried a whip in their hands: according as horſes imployed in our countries for plough, and cart, and ſuch like ſeruices, will not draw laboriouſly enough, vnleſſe they bee remembred now and then with ſmarting laſhes: a bridle for the aſſe, to rule and direct him in his way: for thoſe they vſed in iourneyes to trauell with: this ſimple creature when he carrieth a man on his backe, would goe out of the right way very often, vnleſſe hee were by him guided and ordered by a bit: and a rod for the fooles backe, that is, chaſtiſements and corrections appertaine to wicked and witleſſe fooles, and that for two cauſes; the one to ſtirre him vp, if it be poſſible, and prouoke him to goodneſſe; the other to reſtraine him as much as may be, and detaine him from ſin: for the bruit beaſts are not harder to bee gouerned, then wilfull, and vnteachable men are. Vaine man (ſaith Zophar) would bee Iob 11. 12.wiſe, though man be borne like a wild aſſe colt. Maſters and Parents finde this true in their families; and ſo doe Magiſtrates in the Common-wealth, and Miniſters feele it in the Church, and God taketh ſpeciall notice of it.
Verſe 4. Anſwere not a foole according to his fooliſhnes, lest thou be like him.
ANſwere not a foole in his fooliſhneſſe,] In talke, and ſpeech betweene thee and him, deale not with him according to his ſinfull vaine and manner: if he ſcoffe, fa…l not thou to ſcurrility: if he raile, fall not thou to reuiling: if he rage break not thou into paſſion: after whatſoeuer manner hee diſo…dereth his tongue, imitate him not, conforme not thy ſelfe to his vaine …angling, lest thou be like to him, leſt by following his example, or incurring the opinion of follie, thou corrupt thy heart, abuſe thy tongue, or blemiſh thy eſtimation, as hee doth his: for great circumſpection is to be vſed in dealing with rude men, for obſeruation of time, and place, matter, manner,2. King. 18. 3. 6. and meaſure of ſpeaking. Hezekiah commanded that no anſwere ſhould be made to railing Rabſekah. Saint Peter would hauehave vsus in this caſe to follow Chriſt his example, Who when he 1. Pet. 2. 23. and 3. 9.was reuiled, reuiled not againe: when hee ſuffered, hee threatned not, but committed it to him that iudgeth righteouſly. And therefore admoniſheth vsus not to render euill for euill, or railing for railing, but contrariwiſe to bleſſe.
Verſ. 5. Anſwere a foole according to his fooliſhneſſe, leſt he be wiſe in his owne conceit.
IT ſeemeth to the firſt view that this ſentence is contrarie, and meerely contradictorie to the former, that being heere commanded, which is there forbidden: but vponupon further inquirie, wee ſhall finde that they very well accord, without all manner of oppoſition, if it bee obſerued that there are two kinds of anſwering; the one in follie, to faſhion ones ſelfe according to the fooles courſe; the other vntounto follie, to let the foole know his abſurditie: Anſwere a foole according to his follie, either by reprouing, or confuting him, or ſhewing him the danger of his ſinne; or affrighting his heart with the iudgments of God, lest he be wiſe in his owne conceit, leſt by conceiuing error to be truth, he remaine ignorant: or fantaſying his ſpeech to be excellent, he wax proud: or imagining his neighbour not to be able to replie, he grow the more inſolent. Micaiah would not anſwere the Prophets according to their1. King. 20. follie: but he did not let them paſſe without an anſwere, and ſuch as was for their perpetuall reproch. Paul would not anſwer Festus according to his folly, when he ſaid hee was mad: Act 26. 25.but he ſoundly refuted him with his ſober and modeſt ſpeeches. Abigail did not anſwer Nabal according to his fooliſhnes in his drunken mood, whileſt he was rauing againſt Dauid but ſhe made him vnderſtand on the morrow, what miſchiefe his ſollie had like to hauehave brought vponupon himſelfe, and his familie; which killed his heart, and ſtroke him as dead as a1. Sam. 25. 37. ſtone.
Verſ. 6. He that ſendeth a meſſage by the hand of a foole, cutteth off the feete, and drinketh violence.
HE that ſendeth a meſſage by the hand of a foole,] Which committeth an errand, or any other buſineſſe to a foole, to one that wanteth wiſedome, and honeſtie: For by the hand of any, is an Hebrew phraſe commonly for parties imployed in matters, is as vnwiſe in that behalfe, as hee that cutteth off the feete of the meſſenger whom he ſendeth: meaning that he doth depriue himſelfe of the meanes whereby his purpoſes ſhould be performed. Wiſedome, to manage a mans affaires, is as needfull as legges and feete to carrie one vntounto them: and therefore it is all one, in reſpect of the ſucceſſe, to ſend a meſſenger that hath no legges, or hauing ſome, to ſaw them off, and to imploy him that is voide of iudgement, diſcretion, and faithfulnes.
And drinketh violence] Procureth as much ſorrow, and diſcontentment to himſelfe, as if he were violently abuſed, and ſhould be compelled to drink nothing but that which is both vnpleaſant, and vnwholſome, offending his ſtomacke, and oppreſſing of nature. See chap. 10. 26. in the Doctrine.
Verſ. 7. As the legges of the lame are not equall: ſo is aparable in a fooles mouth.
A Foole is fitly in this verſe reſembled to a lame man: for eueryevery foole halteth downe right in his vnderſtanding, or behauiour, and the words alſo vttered by a fooles mouth are aptly compared to his legges, which are withered, and feeble, vnequall, and vncomely. For indeede all good ſpeeches doe limpe in wicked mens mouthes: as appeareth chap. 17. 7. they are not ſutable to themſelues: they affirme that now, which they will deny anone, and ſo contrarie. There is no conſtancie in their mouthes (ſaith the Prophet) for within they are very corruption: ſometimes they bleſſe: ſometimes they curſe: ſometimes prayers are in their lips, ſometimes oathes and imprecations, which S. Iames condemneth: ſometimes commendingIam. 3. 10. religion, and good men: ſometimes railing at, and inueighing againſt both: ſometimes they hauehave the words and texts of the Scripture in their mouthes: ſometimes they belch thereout wanton, filthie, and ribaldrie ſpeeches. And as there is no harmonie, or good agreement in their ſpeeches: ſo their moſt plauſible words, and thoſe whereby they make ſome ſemblance of religion, are groſſely thwarted▪ and croſſed by their actions: They profeſſe (ſaith S. Paul) that they know God, but by workes they denie him, and are abominable and diſobedient, Tit. 1. 16.and to eueryevery good worke reprobate. And the Prophet Iſaiah teacheth that their hearts neuer keepe pace with their tongues, whileſt their tongues are talking of any thing which is good: alway when the one commeth one way, the otherIſai. 29. 13. goeth another.
Verſ. 8. As he that hideth a ſtone in a ſling: ſo is he that giueth honour to a foole.
AS hee that hideth a ſtone in a ſling, or engines whereout they were wont to ſhoote great ſtones, for the battering of walles or cities: as if hee ſhould ſay, In like manner as hee which doth bring ſhot for ordinance, which by the diſcharge thereof, will doe much miſchiefe; or doth furniſh a brainſick, or madheaded fellow with weapons, doth indanger many, and is the cauſe of all the hurt that ſhall be done by that ſtone, bullet, or other mortall weapons, which he hath ſo vnaduiſedly deliuered out of his owne hand, into the hand of ſuch a mad or malitious fellow: ſo doth he which giueth honour to a foole, that promoteth to office ſuch as are worthleſſe, and altogether vnfit for the ſame, is after a ſort acceſſarie to al the harmes which they doe: For as their wils and purpoſes are corrupt, and naught, ſo hath he been a meanes to helpe them to power to accompliſh the ſame: this his act hath drawne his hand to the defence of euill cauſes, to the receiuing of bribes, to the peruerting of iuſtice: to the diſcountenancing of good, to the incouraging of the wicked, and to all the villanies which they ſhall commit. Saul put a ſtone into the ſling, when hee put that curriſh Doeg into office, and accordingly gaue countenance vntounto him: and ſo did Aſhueroſh when hee aduanced Haman that curſed Amalekite.
Verſ. 9. As a thorne going vp into the hand of a drunkard: ſo is a parable in a fooles mouth.
THe wicked foole may very fitly be compared to a drunkard: for as a drunkard for a time wanteth the vſe of reaſon; ſo is he commonly void of grace, and good diſcretion: a parable, or wiſe ſaying, in ſuch a fooles mouth, may alſo be very well likened to a thorne going vp into the hand of a drunkard, hee both hurteth himſelfe therewith, or pricketh thoſe that are about him: ſo doth this vaine and impious foole, the beſt ſentences which hee vttereth: For when wicked men vſe good words, they commonly tend to ſome miſchiefe: as did Caiphas by his prophecying perſwade to put Chriſt to death:Ioh. 11. 49. 2. Pet. 3. 16. ſo S. Peter accuſeth the prophane hypocrites of his time, for wreſting Pauls Epiſtles to their owne deſtruction.
Verſ. 10. The great man moleſteth all, and hireth the foole, and the tranſgreſſor.
THe great man] Which hath power, and dignitie, and no goodneſſ…, moleſteth all, oppreſſeth, and vexeth all his vnderlings, cauſ…g them to groane vnderunder th… burthens which he laieth vponupon them: and to the ſame end, and the better to bring his purpoſes to paſſe, he hireth the foole, and the tranſgreſſor, giueth entertainment, wages, countenance, and offices to the worſt ſort of men, t… hauehave them his agents for information, for counſell, for pr…ie… ſo …x…ution of all their deteſtable deſignem…nts: ſo did A…ech for the bloudy maſſacring ofIudg 9. 4. 1. King. 20. …0. h… innocent …thren: … did …ez…bel for the taking away of …e life of Naboth: ſo did the corrupt gouernours in Iudea beforeNeh…m. 8. 15. …er…miah: ſo did thoſe rauenous oppreſſors in the time of Zephanie. And how could Saul, after he became a perſecutorZeph. …. 9. of Dauid and good men, hauehave miſſed his Balliefe Doeg?
Verſ. 11 As a dogge returneth to his vomite: So a foole returneth to his follie.
SOme ſinners are like to dogs in barking: ſome in biting: ſome in properties: but a backſlider is like vntounto them in their moſt beaſtly qualitie, euen in taking vp their vomite: For the dogge feeling his ſtomacke ſurcharged goeth to the graſſe, and caſteth vp that which troubleth him: but afterwards delighted with filthie things, returneth, and taketh vp that as good, which before hee had caſt out as euill, and ſo like a filthie beaſt as hee is feedeth himſelfe with his owne filthineſſe. After the ſame manner the reuolter feeling his conſcience burthened with ſinne, by the knowledge of the good word of God, though not with the conſcience of it, and being moued therewith, laieth aſide his iniquitie for a time: but being ſet vponupon afreſh by his owne concupiſcence, and taking pleaſure in that which is vile and loathſome, returneth backe to his old euill courſe, and is againe intangled with his firſt vncleannes, which to doe is a moſt grieuous, dangerous, and deadly tranſgreſſion: for all the firſt ſinnes of ſuch a man remaine ſtill vponupon the ſcore, becauſe howſoeuer there were ſhewes of repentance in him, yet there was nothing indeed but guile and hypocriſie▪ and …t is to bee found by all experience, that he groweth worſe and worſe, and that his latter end is much more wretched then his beginning. Apoſtaters are of all other men the moſt dangerous and hurtfull perſons to Gods people. Achitophel, Ioa… and …udas are noted to be trecherous and moſt notorious malefactors. The diuel hath more power ouer them, their owne guiltineſſe doth gnaw their conſcience,Mat. 12. 45. and much i…bitter them: they are leſſe carefull of repentance, when they trample on the medicine that ſhould heale them, and at laſt the iudgements of God will fall moſt heauily vponupon them.
Verſ. 12. Seest thou a man wiſe in his owne conceit? there▪ is more hope of a foole then of him.
SEeſt thou, Doſt thou know by familiar acquaintance, or conuerſation, or by any teſtimonies a man wiſe in his owne conceit? that is opinionate of his owne wiſedome, and his carnall mind is lifted vp with conceit of his owne vnderſtanding, as one looking in a glaſſe, ſhould dote vponupon his owne perſonage or beautie, there is more hope of a foole, there is greater likelihood that an idiot, or naturall, may be brought to learne, practiſe, or receiue good, then this glorious ſelfe-liker: for the inſufficiencie of the one groweth from want of naturall capacity; of the other from pride, ſinfulneſſe, and abuſe of wit: God correcteth the one indeed with a ſharp rod, and yet there is hope of his pitie and compaſſion toward him: for his commiſeration is moſt in greateſt miſerie: but hee plagueth the other moſt grieuouſly in wrath, being prouoked thereto by his due deſerts. Wherefore of all fooles conceited fooles are the moſt lamentable; as Chriſt ſaid to the Phariſees, If yee were Ioh. 9. 41.blind▪ ye ſhould hauehave no ſinne, but now ye ſay, we ſee, therefore your ſinne remaineth. For what are their guides, but blindneſſe of mind, hardneſſe of heart, pride, luſt, and Satan? and what ſinne almoſt are they freed from him? are they not impudent? are they not deſpiſers of all good inſtructions? are they not contemners of God and his ordinances? As were alſo the Phariſees and Lawyers, who reiected the counſell of God againſt themſelues, Luk. 7. 30.and would not bee baptized of Iohn? And what iudgements may they not looke for? when woe is denounced againſt them by name; when God is their enemie, when damnationIſa. 5. 21. is their portion.
Verſ. 13. A ſlothfull man ſaith, there is a Lion in the way, a Lion in the ſtreets. See chap. 22. 13.
14. As the doore turneth on the hinges: ſo doth the ſluggard on his bed.
AS the doore,] Or gate of an houſe, turneth on his hinges, and hookes whereupon it is ſet, and yet is not carried out of it place, but there hangeth ſtill; though ſomtimes it be moued to one ſide, and ſomtimes to another: euen ſo the ſluggard faſtened to his bed, ſometimes rolleth to this ſide, and ſometimes to that, often purpoſing to riſe, but ſtill lying ſtill and taking his eaſe, he would neuer fall off thoſe hookes, vnleſſe hee were lifted off, or by compulſion knocked off: if the authority of ſuperiours, or hunger, or meere neceſſity did not rouze him vp, he would gall his ſide with beating vponupon the ſheets, and wearie himſelfe with toſſing vp and downe, before he would riſe. Such an iron ſtrength hath the ſinne of ſluggiſhneſſe, to hold men faſt when they are ſet vponupon it.
Some other kind of ſluggards are as faſt tied to other vices: ſome are in thraldome to their bellies for tipling, and good cheere: ſome to their games and ſports: ſome to this pleaſure, and ſome to that; though they riſe ſooner then the other, yet they are no better occupied then if they were in their beds: but worſe a great deale many of them; and yet are ſo in the power of their ſinne, that nothing can draw them out of the ſame, but onelyonly the vertue of Gods ſpirit, if euer it bee beſtowed vponupon them.
Verſ. 15. The ſlothfull man hideth his hand in his boſome, and it grieueth him to bring it to his mouth. See chap. 19. 24.
16. The ſluggard is wiſer in his owne eyes, then ſeuen men that can render a reaſon.
THe ſluggard is wiſer in his owne eyes,] As he himſelfe thinketh of himſelfe, hee hath that imagination in his owne mind, and is not ſo indeed, then ſeuen men, then many others, that can render a reaſon, of the things they doe or ſpeake: and it may as well be tranſlated tending to the ſame purpoſe, that returneth ſage counſell, that giuegive prudent anſweres to thoſeMeſhibei tagnam. that aske their aduice, and can ſufficiently confirme and iuſtifie all that they ſay: for idleneſſe maketh men very proud, notwithſtanding that their braines thereby bee much dulled: their vnteachableneſſe conuinceth them of this; for they will learne of no man, their contempt doth alſo manif…ſtly argue it: for they will cenſure eueryevery man. It was ſaid concerning Sodome, that this was her iniquitie, Pride, fulneſſe of bread, and Ezech. 16. 49.abundance of idleneſſe was in her, and in her daughters. On the contrarie ſide, faithfull diligence in a good calling, by Gods bleſſing, is a meanes of great humility.
Verſe 17. Hee that paſſing by medleth with ſtrife that belongeth not to him; is as he that taketh a dog by the eares.
HE that paſſing by,] Occaſionally where men contend, and hath no calling to the place, eſpecially to the buſineſſe, and medleth with the ſtrife that belongeth not vntounto him, is angry, and beginneth to chide and brawle for another mans cauſe, or interpoſeth himſelfe into matters wherein hee is not intereſted, is as he that ta…eth a dog by the eares, and thereby prouoketh the dog to take him by the hand, or by the throat: for he putteth himſelfe in danger of his teeth; and ſo buſie bodie agents in other mens quarrels, doe many waies indanger themſelues, thruſting themſelues into troubles, and into ſuites, and incenſing many to bee their enemies, with whom otherwiſe they might hauehave liued peaceably: for they that enter ſtrife without calling, do commonly hazzard themſelues into trouble without comfort: as Iehoſhaphat, hauing taken part with Achab, had felt to his woe, but that the Lord was very mercifull to him; but wee muſt vnderſtand that Salomon doth not taxe ſuch as doe labour to accord thoſe that are at debate: but which maketh himſelfe a partie, and maintaineth one ſide againſt another, which commeth not with water to extinguiſh the flame of diſcord, but with fuell and b…llowes to feed the fire, blow the coales, and encreaſe the heate of variance betweene them.
Verſ. 18. As a mad man that caſteth firebrands, arrowes, and death.
19. So is he that deceiueth his neighbour, and ſaith, Am I not in ſport?
AS a mad man,] Which is depriued of the vſe of his vnderſtanding, and is carried with rage and furie, casteth abroad, and at other men, firebrands, arrowes, and death, all manner of things which come to his hand, that may doe hurt to others, euen to the loſſe of their liues: for furious perſons hauehave a great longing to ſhead blood, and to kill: ſo is hee that deceiueth his neighbour, the cogging ieſter, or ſporting companion, doth thoſe deeds, or vttereth thoſe words that pierce his neighbour or friends vntounto the heart: but he couereth himſelfe ſo vnderunder the pretence of mirth and paſtime, that if he bee called into queſtion for it, his anſwere is, I did it, or ſpake it but in ieſt. And thus the mirth of wicked men is vſually mixed with miſchiefe. It was a matter of ſport to Abner, to ſee men draw their weapons to ſheadding of one anothers blood: Let the young men (ſaith he to Ioab) ariſe and play before vsus, and 2. Sam. 2. 14. 15they …ught eueryevery one his fellow by the beard, and thrust his ſword into his ſide: the good fellowſhip of many of them is little better then horſe play: they ſtrike at one anothers credit as much as they can, and ſtudie to make them be derided as much as they may: and ſo they doe for their bodies, though quaffing, and anſwering of healths would deſtroy health, and extinguiſh life, yet they hold them vntounto it, they muſt doe them their right: and ſo they doe to their eſtates: though the loſſe of their money were the ouerthrow of their fam…lies, yet it is no diſcourteſie to draw them into companie, where they may hazzard all, and who will be more willing to winne it then themſelues?
Verſ. 20. Without wood the fire is quenched, and without a tale-bearer ſtrife ceaſeth.
EVen as fire is maintained by wood, coales, or ſuch like matter: ſo is commonly contention and ſtrife nouriſhed by an euill tongue: wherefore as without wood the fire goeth out, ſo (ſaith this text) where there is no whiſper, will ſtrife ceaſe: For contention is a fire, backbiters are fuellers, which take it for their office, and worke to expell and keep away brotherly louelove from among men: ſuch in…eudiaries they are, that if it were in their power, would ſet the whole world on fire, and doe preuaile. For the tongue (ſaith S. Iames) is a fire, and a Iam. 3. 6.wo…ld of iniquitie, it ſetteh on fire the whole courſe of nature. See chap. 16. verſ. 28. both in the text, and doctrine.
Verſe 21. As coales to burning coales, and wood to fire: ſo is a contentious man to kindle ſtrife.
AS the former ſentence declared the meanes whereby ſtrife may be appeaſed, and that is the remouall of whiſperers, make-bates, back-biters, and tell-tales: So this ſheweth the ſpring from whence contention floweth, whereby alſo it is increaſed, and groweth greater and greater, and that is the contentious perſon. For as coales being put to coales on the fire, and new wood added to that which was there before, augmenteth the heate, and maketh the flame greater: ſo the wrathfull quarrelſome perſon, maketh him to bee furious which was before but a little moued with anger, and a little quarrell to grow to a great broyle: for one ſinfull man is apt to corrupt many. Corah, Dathan and Abiram being but a few, (and one of them alſo at the firſt ſet on the other) did draw more then a few into the conſpiracie againſt Moſes and Aaron. We reade nothing worth noting in Sheba, but onelyonly that he was factious, longing for turbulencie and combuſtion; and yet that baſe wretch could worke vponupon a multitude, to cauſe them to caſt off their Soueraigne. It appeareth that traiterous Iudas did onelyonly mutter himſelfe againſt the honour that was done to Chriſt, by the oyle powred on his head: but that hee had alſo kindled the reſt of the Diſciples to ioyne with him therein.
Verſe 22. The words of a tale-bearer are as ſtrokes, and goe downe into the inner moſt parts of the belly. See chap. 18. 8.
Verſ. 23. As a potſheard couered ouer with ſiluer droſſe: ſo are burning lips, and a wicked heart.
AS a potſheard couered ouer with ſiluer, is but a baſe and contemptible piece of earth: For of what value is a potſheard? or what excellencie is in droſſe, though perhaps the vnwiſe man be deceiued with the ſhew thereof: for all is not gold yt gliſtereth: ſo are burning lips, fauning lips, hot, and great words of louelove and friendſhip, and a wicked heart, a heart that mindeth nothing leſſe, thē that which the ſpeeches make ſhew of: an heart that nouriſheth enmitie, while the tongue pretendeth great good wil & liking. So that hypocritical diſſemblers be naught on both ſides: for that which is beſt in them, their very guilding, is but imaginarie: that which ſeemeth ſuch pretious mettall in many mens eyes, will proue plaine droſſe, if it be brought to the touchſtone: as that which they thinke is putrified and corrupt, ſo is that which they doe, and ſo is all that they ſay. The ſepulchers of dead men, though they containe rottennes and filthineſſe within; yet may hauehave coſtly matter without, as Marble, Iet, or richer ſtones: but theſe diſſembling mates hauehave but painted painting vponupon them, their very colours are counterfeit.
Verſ. 24. He that hateth diſſembleth with his lips, and laieth vp deceit within him.
Verſ. 25. When hee ſpeaketh faire beleeue him not: for ſeuen abominations are in his heart.
IN theſe two verſes, and the two next following, hee liuely deſcribeth a malitious caitife, who is his crafts maſter in practiſing of miſchiefe. Firſt hee doth declare his fraudulencie and guile, in theſe two verſes: and ſecondly doth foretell the croſſe, and vnſucceſfull euent thereof, in the two next. Touching his guile, hee ſheweth what he doth pretend, and likewiſe diſcouereth what he doth intend: His pretence is kindneſſe and amitie, he diſſembleth with his lips, and faineth himſelfe to be another manner of man then that hee is: and of ſuch the Prophet ſpeaketh, ſaying, They ſpeake vanitie one to another, Pſal. 12. 3.flattering with their lips, and ſpeake with a double heart. Hee doth not only imagine euill, but waiteth his time and opportunitie to performe it. See examples hereof in Kain, Ioab, and Iudas When he ſpeaketh faire, when he moſt courteouſly ſaluteth thee: when he proteſteth what great account he maketh of thee: when hee promiſeth fauours, and the beſt offices hee can performe vntounto thee, beleeue him not, be not confident of him, truſt him not too farre, come not into his danger, expoſe not thy ſelfe into his hands: For it is not the want o… charitie, but the vſe of wiſedome, to be warie of an aduerſarie, eſpecially which maligneth thee for thy goodneſſe: For if he perſiſtIere. 12. 6. Micah. 7. 5. in his euill and be not conuerted vntounto God, he cannot …oundly be reconciled to thee, and his glozing ſpeeches be no teſtimonies of his good meaning: but gi…es and traps whereby he may catch thee more eaſily at …ge, and effect his owne purpoſe. If Abel had knowne Kaines minde when hee ſpake to him to walke in the fields, he would hauehave been better aduiſed before he would hauehave gone out: For there are ſeuen abominations, a great number of villanous thoughts and purpoſes in his heart, in his minde, and that alſo with the conſent of his will and affections: he is plotting ſome miſchieuous attempts, and greatly deſireth the effecting of them.
Verſ. 26. Hatred may be couered by deceit: but the wickednes thereof ſhall be ſhewen to the whole congregation.
HEre he beginneth to ſhew the euill ſpeed of the diſſembler in his malitious and guilefull behauiour, and that is the detection of his venomous hart, and of that poyſon which he hath ſo artificially couered, but the wickednes of his hatred ſhall be ſhewen to the whole congregation, the world ſhall ſee to his ignominy and reproch, what … malignant minde hee hath borne, and what a craftie hypocrite he hath been: For they that nouriſh any ſinne in their ſoules, may looke to hauehave it breake out at laſt to their ſhame. One occaſion or other will winde them into lewd practiſes, as traiterous Achitophel had a baite laid for him, by Gods prouidence, in Abſaloms conſpiracie: And ſo had treacherous Ziba alſo: and Gods iudgement will bring ſinne to light, either while the ſinner liueth, or after he is dead: either amongſt men in this world, or before Chriſt at the iudgement ſeate of God.
Verſ. 27. Who ſo diggeth a pit ſhall fall therein: and hee that rolleth a ſtone, it ſhall returne vponupon him.
ANother, and more grieuous plague that ſhall light vponupon the politike and craftie enemies of Gods people, is the woe that they worke to themſelues, all that they hauehave been deuiſing againſt others, returneth vponupon their owne heads: He that diggeth a pit, to take his innocent and godly brother in, is as if he were a wilde and hurtfull beaſt: (for the ſimilitude is taken from hunters) ſhall fall therein, through Gods iuſt iudgement ſhall be taken in the ſame ſnare: He that rolleth a ſtone▪ or caſteth it vp to the end it might fall vponupon his neighbours head, it ſhall returne vponupon him, it ſhall deſcend with violence vponupon his owne pate: For they that goe about iniuriouſly to hurt others that feare God, do moſt harme to themſelues: they bring moleſtation to their brethren at the firſt; they trouble others with the ſmoake, and burne vp themſelues with the flame. Who is ignorant of examples which make this manifeſt? Dauids enemies; Daniels enemies; Haman, and manyPſal. 7. 15. Eccleſ. 10. 8. ſuch others, hauehave their names ſtill hanging on the gibbet: one canot trauell in Scriptures, but hee ſhall ſee how, and for what cauſe ſuch a fearfull execution was done vponupon them.
Verſ. 28. The deceitfull tongue hateth him whom it goeth about to afflict, and worketh ruine by a flattering mouth.
THe deceitfull tongue,] The man that vſeth his tongue to falſhood and deceit, hateth h…m whom it goeth about to afflict, and ſo intendeth to afflict or plague him whom he hateth: for when men are determined to doe any miſchiefe, their tongues muſt act and manage their buſineſſe: for ſo much the Prophet teſtifieth of them, and eueryevery one of them, ſaying, The words of his mouth are iniquitie and deceit, he hath left off to bee Pſal. 63.wiſe, and to do good: He deuiſeth miſchiefe vponupon his bed: he ſetteth himſelfe on a way that is not good, hee abhorreth not euill. All conſultations, and parlies for the concluding of matters, are dealt in by the tongue. The tongue accuſeth and traduceth innocents to ſuperiours, and Magiſtrates, to the end they being incenſed, they may puniſh as they hauehave a quarel againſt: great complaints were made of Ieremiah to the Princes and rulers: and of Chriſt to Pontius Pilate, & of Paul to Felix and Feſtus. The tongue muſt remoue away the blame of ſpleene, hard dealings, cruelty, that there may ſeeme to be ſome colour of iuſtice on their part, & deſert on the others, and worketh ruine, oppreſſeth many righteous and harmeleſſe men, by a flattering mouth, partly by faire ſpeeches, to him whom hee leuelleth at, and purpoſeth to ſtrike to the hart, that he may the leſſe miſtruſt him, and partly by ſawning on others that may aſſiſt him, or ſerue his turne, whom thereby he getteth to bee on his ſide, and exaſperateth againſt his aduerſarie, or to whom he is an aduerſarie.