A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 27
CHAPTER. XXVII.
Verſ. 1. Boast not thy ſelfe of to morrow: for thou knowest not what a day may bring forth.
BOaſt not thy ſelfe,] Preſume not too farre of any thing that thou wilt doe, hauehave, or enioy, of to morrow, of the time to come, how farre off, or neere ſoeuer: for it is the phraſe of the Scripture to call that which is future, and to come, by the name of to morrow; When thy ſonne ſhall aske thee to morrow, Exod. 13. 14.ſaying, What is this? Therefore no man ought to be confident of that which ſhall be hereafter. Dauid acknowledgeth himſelfe to be too bold, and that therfore he was worthely corrected for it, when he bragged in this maner, I ſaid in my proſperity I ſhall neuer be moued: the reaſon why thou ſhouldeſt not thus boaſt, is from the vncertainty of all future euents: becauſe thou knoweſt not what a day may bring foorth, what things may fall out this day to preuent all thine expectation to morrow, or what may come to paſſe to morrow, cleane contrary to that which thou didſt expect this day. The day is ſaid to bring forth by a compariſon taken from women with child, or creatures great with yong: becauſe time trauelleth with the Lords decrees, and in their ſeaſon bringeth forth the ſame, euen as a woman doth her babe, or little infant, and what ſhall bee borne at any time, none in the world doth know: eueryevery day, and eueryevery night, and eueryevery houre, and eueryevery moment is bringing forth ſuch a birth, as all the world is ignorant of: becauſe Gods purpoſes are knowne to himſelfe, and concealed from his creatures: the accidents, and occurrents of this life, are ſo hidden from men, that they cannot conclude vponupon warrant and certainty what ſhall be anone, who knoweth whether his life will laſt till anone: little dreamed Haman that purpoſed to be ſo merrie at the Queenes feaſt, that hee ſhould be hanged before his dinner time was paſt. Therefore S. Iames taxeth thoſe who are ſo large in promiſes, for their owne good ſpeed and commoditie in their traffique, and merchandiſe: ſaying, Goe to now yee that ſay, to day, or to morrow, wee will goe into ſuch a citie or country, and continue there a yeere, and buy, and ſell, and get gaine Whereas ye know not what ſhall be on the morrow: For what is your life, it is a ſhadow, &c.
Verſ. 2. Let another man praiſe thee, and not thine owne mouth; a ſtranger, and not thine owne lips.
LEt another man praiſe thee,] So behaue thy ſelfe, and order thine affaires, as that thou maieſt giuegive cauſe to another to praiſe thee, though that bee not the end which thou aimeſt at, nor the purpoſe of thy well doing, and not thine owne mouth, thou thy ſelfe with thine owne mouth, a stranger, any other beſides thy ſelfe, and not thine owne lips, namely, the words which thy lips doe vtter: for it is a very vnſeemly thing for a man to applaud his owne doing, if the ſeeking of praiſe from other be condemnable, and worthily condemned of our Sauiour in the Phariſees: much more abſurd it is to giuegive commendations of himſelfe vauntingly, to ſound out his owne praiſes becauſe his teſtimonie may worthily bee ſuſpected of falſhood, becauſe the worſt men be moſt forward in praiſing their owne deſerts; and this corrupteth and ſtaineth the goodneſſe of the worke, that no praiſe is due for it either from God, or from men, for he that praiſeth himſelfe is not allowed, but2. Cor. 10. 8. whom the Lord praiſeth: or if any thing bee wrought that is praiſe worthie, to whom doth the glory of it belong but to God, who is the proper author of it, and man but the inſtrument of it, by his direction and power? Finally, it is needleſſe for men to magnifie themſelues, if they bee faithfull: for God will bring their righteouſneſſe to light, and men wil yeeld vntounto them the honour of their vertues, though they hold their peace: neuertheleſſe it is neceſſarie for a man in ſome caſes to teſtifie his graces and actions: as in defence of his innocencie, when he is vniuſtly traduced, as Paul was: or when the hiding or concealing of ones goodneſſe, may turne to the hinderance of the truth, or to the hurt of the Church, or impairing of Gods glory.
Verſ. 3. A ſtone is heauie, and ſand waighty: but a fooles wrath is heauier then they both.
A Stone is heauie,] For that it is a lumpe of congealed earth, and ſand weightie, eſpecially by reaſon of the moiſture that is in it: but a fooles wrath, the rage & diſpleaſure of a foole, of a wicked man, whoſe hart and paſſions are not gouerned by the vſe of reaſon, or the ſpirit of God, is heauier then they both, is more burthenous and importable, then either an heauie ſtone, or weighty ſand to them on whom it lighteth, or lieth: it preſſeth them vnderunder, and cruſheth them ſorer, either with preſent violence, or future reuenge; either the hand ſtriketh, or the tongue ſtriketh or the heart deuiſeth what d…efull hurt he may doe; eſpecially if hee hauehave power whereby hee may wreake his malice and anger. Such an heauie burthen doe they beare that lie vnderunder, and are ſubiect to the yoake of malicious, wrathfull, and violent perſons: they hauehave three cruell taskmaſters dwelling together in one houſe, and conſpiring together with one conſent: and they are a fierce nature, proud mind, and the cruell diuell: all theſe ioyned together, doe kindle anger, doe encreaſe it to exceſſe, and make it difficult, and hardly extinguiſhed. The bricke vponupon the poore Hebrewes ſhoulders was very waighty, and burthenous; but the hard hearts, and tyrannous dealing of their maſters the Egyptians, were far more then they.
Verſ. 4. Wrath is cruell, and anger outragious: but who can ſtand before enuie?
AS in the former ſentence he aggrauated the violent force of anger and wrath, by making it more burthenous then ſtones, or …a…d. In this hee aggrauateth the damnable venome of enuie, by making it more perni…ious then anger and wrath: Wrath is cruell, it ſeldome leaueth off, or is ſatisfied, till it committeth cruelty: witneſſe the inhumane act of Simeon and Leui: and anger is outragious, like the waters of a riuer paſſing ouer the bankes: or like to a ſpring tide which ouerfloweth all the low grounds and marſhes round about: (for the HebrewSheteph. word ſignifieth inundating, or ouerflowing:) ſuch a …lood proceeded from the wrath of Herod, who (for that hee ſaw himſelfe to be mocked of the Wiſe men) commanded all the infants in Beth-leem, and the bordering quarters round about to be ſlaine: but who can ſtand before enuie? what good man can preſerue himſelfe from being enuied? or were not God a maruellous protector of his, how could any poſſibly auoide the hurtfull ſtrokes of enuious perſons, but that he ſhall be caſt downe, and ouerthrowne by them? So that this deteſtable vice of cankred enuie, is farre more dangerous and condemnable, then the ſinne of crabbed anger, and wrathfulneſſe, becauſe it is of longer continuance, and ſtill growing; wheras the other is ſhorter, and more and more abating: and it is more cunning, ſecret, and cloſe, & therfore alſo muſt needs be more perilous: for that men cannot ſo eaſily defend themſelues from the enemies, or weapons which will not be ſeene, before they be felt. Many times anger is for faults▪ and things done amiſſe, or at the leaſt they ſeeme ſuch to him, that is moued at them: but enuie is vſually for goodneſſe, and againſt good men; and therefore alwaies the beſt hauehave been moſt enui…d; as Abel, Ioſeph, Dauid Daniel, and Chriſt Ieſus: anger may bee pacified by entreatie, by apologie of ones owne innocencie and ſubmiſſion; by mediation of friends; by commendation, or teſtimonie giuen of the partie fallen into diſpleaſure: but all theſe meanes are oyle to feed the flame, and not water to quench the heate of enuie: for when God himſelfe pleaded for Abel, Cain was the more imbittered againſt him.
Verſ. 5. Open rebuke is better then ſecret louelove.
OPen rebuk…,] A check, or admonition giuen vntounto them for a fault committed, is better then ſecret …e, doth more good, and is more to be eſteemed of then the hidden affection of louelove in the hart, which is not manifeſted by word or deed, nor ſheweth it ſelfe when neede requireth: for they are our beſt friends that deale moſt againſt our ſinnes and corruptions;Le…it. 19. 17. for hereby they ſhall ſhew themſelues to bee no flatterers, but faithfully minded toward vsus; they doe vsus the beſt fauour, and performe the greateſt kindneſſe that may bee in reconciling vsus to our beſt friend; namely, to the Lord, whom by our offences wee had incenſed againſt vsus: they ſuccour vsus againſt our moſt dangerous aduerſaries, …amely, our tranſgreſſions, and Satan, into whoſe hands wee had caſt our ſelues: they helpe vsus where our owne power faileth: they giuegive direction to vsus when we had loſt our way: they giuegive vsus medicines to cure our deadly diſeaſes.
Verſ. 6. The wounds of a friend are faithfull: but the kiſſes of an enemie are to be prayed against.
THe oppoſition ſtandeth thus: The wounds of a friend are faithfull, and therefore to be prayed for, but the kiſſes of an enemie are deceitfull, and therefore to be prayed against.
The wounds of a friend,] The ſharpe and piercing chaſtiſements; whether by words, or ſtripes inflicted by a friend, which ſeeth our need, and in louelove or compaſſion applieth himſelfe to ſay, or doe that which is good for vsus; though it be tedious for him to performe, and vneaſie for vsus to ſuffer, are faithfull, proceed from the fidelity and vprightneſſe of his heart towards vsus, and from a true deſire of our good and welfare: but the kiſſes of an enemie, the faire and flattering countenances of one that hateth a man: (for in the word kiſſes, hee alludeth to the manner vſed in thoſe countries, where they did ſalute one another, as well men as women with kiſſes, & wherby they did profeſſe their kind affection each to other, although they conuerſed together, and did not meet after long abſence:) for Iudas ſupt with our Sauiour in the night that hee was betrayed, and had been in his companie before, and yet kiſſed him not very many houres after: are to be prayed againſt, to be taken heede of for our better defence; becauſe wee are not acquainted with mens guilefull purpoſes, we are to intreat the Lord to ſhield vsus therefrom: For they deale dangerouſly when they deale moſt ſmoothly: the ſtill waters are commonly the deepeſt. Dauid intreateth the Lord that he may not be caught with the dainties of the wicked but that he may be ſmit…en by the mouth of the righteous. Ioabs, Iudaſes & Achitophels examples are notorious for the confirmation of this point: and the diuell killeth a thou… … by the ca…l, glaſſe, and baite of delightfull allure… … …ee pretendeth to gratifie men, and to ſatis… … …hen by his ſhot of terrors and feares, and ….
Verſ. 7. A perſon tha… … combe: but to him that is hungrie eueryevery bitter thing is ſweete.
THis ſentence is true both for corporall foode, and ſpirituall, for the things which concerne the ſoule and body: he that is full of meate or drinke, doth lothe all dainties whatſoeuer: there is nothing ſo delicious, but if a man be ſated, or hauehave his ſtomack cloyed therewith, it will be nauſye, and offenſiue vntounto him: the hony combe doth much affect mens taſte, and is pleaſant almoſt to all mens palates: and yet ſuch as hauehave ouer charged their ſtomackes, or hauehave loſt their appetite, would rather trample it vnderunder their feete, (as the word which we tranſlate (loathe) doth ſignifie) then to eate it: and the ſame falleth out in all other delights and refreſhings; thoſe which are very acceptable to ſome, are as diſtaſtfull, and ill liked of others. This ſaying is alſo verified in many, yea in the greater number of people, whoſe ſtomackes ſtand againſt the ſweeteſt hony of Gods holy word: as the Iſraelites in the wilderneſſe loathed that ſacramentall bread of Manna, which the Scriptures calleth Angels food, and was after a miraculous manner beſtowed vponupon them: but to him that is hungrie, which is pinched with penurie and want, or which hath a greedie appetite to his meate, eueryevery bitter thing is ſweete, he feedeth vponupon, and …auourly relliſheth thoſe things which others could not brooke; nor at other times peraduenture himſelfe could not ſo well away with: but the prouerbe is true, that hunger is the beſt ſauce. The purpoſe of the words is to declare, that men doe eſteeme of things according as their deſires and delights be diſpoſed. Gods ſeruants hauehave profeſſed that his law and ordinances were ſweeter to him then hony, and more pretious then gold: and complain… is made of the wicked that his word was a reproch to them, they could not endure it. The auſtereIere. 6. 10. and more ſtrict miniſterie of Iohn the Baptiſt was very gratefull and acceptable to ſome, both of the people, ſouldiers, and publicanes; when as the moſt amiable and ioyfull meſſage of the Goſpel, publiſhed by the ſonne of God himſelf, was harſh, and vnwelcome to others, eſpecially the Scribes and Phariſies, which had an high opinion of their owne good eſtate and ſufficiencie.
Verſ. 8. As a bird that wandreth from her neſt: ſo is he that wandreth from his place.
AS a bird that wandreth from her neſt,] That leaueth her neſt wherein her egges, and young ones are, to flie vp and downe, ſhould deale both vnnaturally, and contrary to her kinde, if ſhe ſhould vſe it: For her egges would be addle, and her young ones would be ſtarued, either with cold, or famine, and ſo alſo bring much perill vponupon her ſelfe, and her own life, as to be killed with ſtone, or piece, or to be made a prey to the Haulke, or other rauenous fowle: ſo euill prouideth hee for himſelfe, that wandreth from his owne place, which ſtragleth abroad vponupon no due or iuſt occaſion.
True it is that the bird may flie from her neſt, ſometimes for to ſeeke foode, and meate; but neither too often, nor be too long abſent: and ſo it is lawfull for a man to goe to worke to places remote from his owne houſe, for maintenance to himſelfe and his familie: for hee that doth his office and dutie, whither ſoeuer he goeth, cannot be ſaid to wander from his place, but keepeth reſidence there as he ought. So that remiſnes …n mens vocations, and careleſnes of their charge, and of ſuch as depend vponupon them, is ſeldome found in the vnreaſonable creatures, or whē it happeneth, euen in them it is blameworthie: as wee ſee in this text: and hauehave it alſo in other places confirmed vntounto vsus, by the teſtimonie of Gods own mouth perſonally talking with Iob, who ſaith, Gaueſt thou the goodly wings to the Peacocke, or wings and feathers to the O…rich: which leaueth her egges in the earth, and warmeth them in the duſt, and forgetteth that the foote may cruſh them, and the wilde beaſt breake them: ſhe is hardned againſt her young ones, as if they were not hers: her labour is in vaine without feare, becauſe God hath depriued her of wiſedome, neither hath he imparted to her vnderstanding.
Verſ. 9. Ointment and perfume reioyce the heart: ſo doth the ſweetnes of a friend more then the counſell of his heart.
THe ancient people of the Eaſterne countries, vſed to anoint their heads with their pretious ointments, and to perfume their houſes and garments with pleaſant and ſweete odours, to the end their ſpirits might be quickned, and their hearts reuiued: For thoſe things which delight the ſenſes, delight, and reioyce the heart, the foundation of all the ſenſes: and both here, and elſewhere in the Scripture, is the louing fellowſhip of Chriſtian friends reſembled vntounto ſuch ointmēts and perfumes. Behold (ſaith the Pſalmiſt) how p…nt a thing Pſal. 133.it is, brethren to dwell together in vnitie: it … like the pretious ointment vponupon the head, &c. So comfortable was Ionathan to Dauid: and Ruth to Naomi: and O…eſipherus vntounto Paul: and1. Tim. 1. 6. as vncomfortable an eſtate it is to be deſtitute of ſuch comforters: For among many calamities whereof Dauid complained, this was not the leaſt, that he was like an owle, or pelicane of Pſal. 102.the deſart: and in the ſame ſenſe Iob bemoneth himſelfe, ſaying, I am a brother to Dragons, and a companion to owles. More then the counſell of his owne heart; the aduice of ſuch a good friend, is more ioyous, and vſefull vntounto him, eſpecially in his diſtreſſe, then the counſels of his owne heart, then the comfort or direction which he can miniſter vntounto himſelfe: For a mans owne counſell is blind in his owne matters, and the thoughts of his mind in aduerſitie doe rather trouble him bee hee neuer ſo wiſe, then refreſh his ſpirits, or free him from perplexitie.
Verſe 10. Thine owne friend, and thy fathers friend forſake not, neither goe into thy brothers houſe in the day of thy calamity; for better is an neighbour that is neere, then a brother far off.
IN the former ſentence he commended the comfort and benefit that proceeded from Chriſtian friendſhip, and here hee teacheth to retaine, and make much of ſuch Chriſtian friends, and that by two arguments: the firſt, from the former experience of them, the ſtability, and ancientneſſe of their kindneſſe, that they hauehave remained firme and faithfull to our ſelues, and our parents, …r other progenitors: the other is from the need that we may hauehave of them hereafter, and the fidelity, readines, and conſtancie to doe vsus good, that we may expect to find in them. And this hee proueth by compariſon, preferring them before naturall kinſmen, which are not ſo neerly vnited vntounto vsus by the bands of grace, and vnfained louelove, thine owne friend, one whom thou haſt had triall of to bee faithfull to thee, and thy fathers friend, which did heartily louelove him, and in like maner was heartily beloued of him, forſake not, caſt not off, but maintaine friendſhip with him, and teſtifie thy louelove vntounto him, in his neceſſity: for when friends are faithfull vntounto vsus, wee muſt be kind and conſtant to them. Dauid performed this to Ionathans ſeed, although Ionathans death would not permit him to ſhew it to his owne perſon, otherwiſe then by way of lamentation: and ſo he did to Ahimelechs ſonne Abiather, whom hee vndertooke the protection of: whom alſo for the ſame cauſe Salomon ſpared, though he had dealt both vnkindly, and diſloyally with him. And contrariwiſe Pharaoh was taxed for his vnmindfulneſſe of Ioſeph, and his poſterity: and ſo is Ioaſh for his ingratitude to Iehoiada, whoſe worthy ſon Zechariah the Prophet of the Lord hee ſlew: goe not into thy brothers houſe, ſeeke not for compaſſion and ſuccour at the hands of a fleſhly kinſman, if he be wicked, and thou godly, in the day of thy c…lamity, at what time thou ſhalt bee in pouerty, contempt, trouble, and diſtreſſe: for carnall kinſmen will faile thoſe of their owne fleſh in their greateſt aduerſity, as Dauid tried, and complained, ſaying; My louers, and my friends ſtand a farre off from my ſore, and mine acquaintance ſtand farre off. See chap 19. 7. For better, more comfortable, and profitable, is a neighbour, friend, and acquaintance, that is neere, not onelyonly in reſpect of the place, but of affliction, and good will, then a brother that is farre off, that is further diſtant in goodneſſe and louelove, then in habitation. See chap. 18. 24.
Verſ. 11. My ſonne bee wiſe, and make my heart glad, that I may anſwere him that reprocheth me.
MY ſonne be wiſe,] The Wiſe man in the perſon of eueryevery father, exhorteth eueryevery ſonne to the ſtudie of wiſdome, and moueth him thereunto by two fruites that will ariſe from thence. The one is, that if he be ſo wiſe, as to know and obey the will of God, hee ſhall reioyce the heart of his father. See chap. 10. 1. and 23. 15. The other is, that hee by this meanes ſhall driue away reproch and ſhame from his father: for a fooliſh ſonne maketh his parents aſhamed. When a child is graceleſſe and euill manered, the people vſually blame his fathers gouernment, and ſay that hee was ill brought vp: but by the vertuous behauiour of a child, the parents are freed from ſorrow, and contumelie, and hauehave wherewith to ſtoppe their mouthes that goe about to blame them. The holy Ghoſt compareth good children to good weapons, by whom a godly man may defend his credit; as hee that hath a good weapon, with ſtrength and skill to vſe it well, ſhall thereby preſerue his perſon from the violence of an enemie. As arrowes Pſal. 127. 4. 5.(ſaith he) are in the hand of a mighty man; ſo are the children of the youth: happie is the man that hath his …iuer full of them, they ſhall not be aſhamed, but they ſhall ſpeake with the aduerſaries in the gate.
Verſ. 12. A prudent man ſeeth the euill, and hideth himſelfe: but the ſimple paſſe on and are puniſhed. See chap. 22. 3.
13. Take his garment that is ſurety for a ſtrange man, and make him giuegive a pledge that vndertaketh for a ſtrange woman, See chap. 20. 16.
14. To him that bleſſeth his friend with a loud voice, riſing early in the morning ſhall be counted a curſe.
TO him that bleſſeth his friend,] In way of praiſing and extolling him to his face, and in way of ſaluting him with a flattering minde, or fawning words, wiſhing well vntounto him with his lips, and deſiring little good vntounto him in his heart, with a loud voice, ſo that he may be heard of others, and by that leaud meanes purchaſe fauour from the partie, aiſing early, in the morning to doe it, ſhewing himſelfe firſt and before all others, to the end he may ſeeme the chiefeſt wel willer, ſhall bee counted for a curſe, ſhall turne to his owne ſhame and ignominie: for flatterie maketh a man odious, and reprochfull. What is more diſgraceful then to be called a paraſite, or clawbacke? and this oblique and infamie is iuſt vponupon them, and belongeth vntounto them for due deſert: for they onelyonly ſerue themſelues, which intend to make a prey of thoſe whom they ſo much applaud, it is neither louelove, nor good liking that doth induce them vntounto it; but hope of acceptance and reward: and noyſome they are in many reſpects, and that to the partie whoſe eares they claw in this manner: for if his neighbour be a good man, hee taketh the way to corrupt his heart, and actions, and to make him proud: if he bee ſinfull and euill, hee doth as much as in him lieth to harden his heart, and retaine him from repentance. Yet it is not vnlawfull either to ſalute our friends, or to commend them iuſtly, ſo that it be done in a fit manner, or meaſure; not with a flattering mind, not too often; not too much; not too openly; but with a ſingle heart, modeſtly, ſparingly, when there is cauſe to incite them forwards to goodneſſe, and to animate them againſt diſcouragements, otherwiſe the ſafeſt way is to tell them of their faults vntounto their face, and to ſpeake of their vertues behind their backes.
Verſ. 15. A continuall dropping in a rainy day, and a contentious woman are alike.
16. Whoſoeuer hideth her, bideth the wind, and the oyntment of his right hand which bewrayeth it ſelfe.
IN theſe two verſes hee declareth the miſchieuous effects of an vnquiet and brawling wife: and firſt hee ſheweth what euill ſhe doth to her husband, and familie, comparing her vntounto raine, ſoaking through the roofe of the houſe into the inward parts in wet ſeaſon: and ſecondly hee declareth what hurt ſhe doth to her ſelfe, laying open her ſhame, and making the world acquainted with her vnpeaceable behauiour, which he amplifieth by two ſimilitudes: the one from the wind, which cannot but be felt and heard: and another from an oyntment in a mans hand the ſent whereof cannot be ſuppreſſed: a continuall dropping, into a mans houſe, vponupon the peoples head, or the ſtuffe therein, in a rainie day, when the ſhowers are great, and it beateth in ſore, and a contentious woman, a woman giuen to much ſcolding, and chiding, are alike, both of them troubleſome, and both of them diſcommodious: for as the raine offendeth thoſe whom it falleth vponupon, and rotteth the things which are wetted thereby, and conſumeth the ſame in time: So doth a contentious woman grieue all that dwell with her, and is a great hinderance to the eſtate of her husband. See cap. 19. 24. Hee that hideth her, hee that attempteth to huſh her brawlings and iarres, that they ſhall not be heard, hideth the wind, laboureth as much in vaine, as if he would goe about to couer, keepe cloſe, or ſhut vp the wind that it ſhould not blow, ſhe is as an oyntment on his right hand, wherewith his right hand is maintained, that bewrayeth it ſelfe, that will make all the houſe and company to ſmell the ſauour thereof; the word which we tranſlate bewray, ſignifieth to cry, which is improperlyijkra. ſpoken of oyntment, becauſe it belongeth to liuing creatures: but maketh it ſelfe …ble, as if it had a voyce to vtter or crie out withall: ſo that it is as poſſible to reſtraine the ſent of an oi… …wred out, as to ſtop the infamie that ſhe bringeth vponupon her ſelfe.
Verſ. 17. … …s … man ſharpeneth yron by yron, ſo doth the face of his friend … a man.
AS a man ſharpeneth yron by yron] As men vſe to whet one knife that is blunt, or other edge toole, with another, and ſo make it keener to …he end it may cut the better: ſo doth the face, the preſence of a friend with his communication, as exhortations, directions, incouragements, and the like, ſharpen a man to comfort, to humiliation, to knowledge, to louelove, to diligence, and to all good workes. A man by himſelfe is often very dull, and like vntounto a toole whoſe edge is blunted, or broken: but if his fellow come, and quicken him, by his company, by his ſpeech, or example, hee hath ſuch an edge ſet vponupon him, as that he is much more skilfull, comfortable, and eueryevery way better then he was being alone. Hence it is that the Scripture ſaith elſewhere, that two are better then one, and that a threefold Ecclſ. 4. 5.cord is not eaſie to be broken. Hence it is alſo that the Apoſtle exhorteth the Hebrewes, not to leaue their mutuall fellowſhip Heb. 10. 24.in aſſembling: but to prouoke one another to louelove, …d good workes. For this cauſe the Lord adioyned Aaron as an aſſiſtant to Moſes. And Chriſt ſent foorth his Diſciples by twoes, and twoes, that one might confirme and animate another in his meſſage, and ſeruices. So on the other ſide, the ſocietie and fellowſhip of wicked perſons together, doth mutually whet one another to miſchiefe, and intice him to euill, as we ſaw by another ſimilitude of coales kindling coales, in the former Chapter, verſ. 1.
Verſe 18. Who ſo keepeth the fig…ree ſhall eate the fruit thereof … ſo he that waiteth on his maſter ſhall be honoured.
WHo ſo keepeth the figtree] As an husbandman watching his trees with a vigilent eye, and pruning them with a diligent hand, taſteth of the fruite thereof, according to their kindes, whatſoeuer they are: whether figges, or grapes, or apples, or peares, &c. So the ſeruant who is ſeruiceable to his maſter, and attendant about him, if it be his office, or otherwiſe truſtie in the affaires committed vntounto him, ſhall be honoured, either preferred to a better place, or ſo well prouided for in that wherein he continueth, as that he ſhall enioy the credit and commoditie of his painfulnes and faithfulnes. They that hauehave not houſes, or charges of their owne, in ſtead thereof hauehave the buſineſſe and matters of their gouernours to looke vntounto, and the well mannaging thereof in time may bring them to be maſters ouer others: or if it fall not out ſo, their condition will be as comfortable in that place of ſeruice, and inferioritie, as if they were greater commanders. See chap. 22. 29.
Verſ. 19. As in water face anſwereth face: ſo the heart of a man to a man.
WHoſoeuer looketh into water, or into a glaſſe, ſhall ſee the figure, or ſhape of a face, in all points like vntounto his owne, of what faſhion, colour, or complexion ſoeuer hee be: So the heart of a man anſwereth to a man, what minde, affection, or diſpoſition is in one man, the ſame may be found in ſome other, which will rightly, or fitly accord with him in the ſame: there is ſcarce a man vnderunder heauen, which hath not one or other which doth not liuely repreſent him.
As for naturall inclination and deſires: one man is giuen to cheerefulnes, ſo is another: one man giuen to ſadnes, ſo is an other: one man ſetteth his delight vponupon literature, and all his ſtudie is how to be learned, ſo doth another: one man taketh pleaſure to bee a Merchant, and to aduenture his eſtate in traffick, ſo doth another: one man much affecteth trauelling, and to ſee forren countries, ſo doth another: one man addreſſeth himſelfe to husbandry, and to maintaine his eſtate by the commodities of the earth, ſo doth another: one man loueth a countrie life, and hee hath neighbours like minded: another would be a citizen, or courtier, and hee hath others that are willing to ioyne with him therein. And ſo for ſpiritual graces: this man is much delighted in the word of God, his thoughts and meditations bee conſtantly in it, that man is alſo ſo affected, and his heart is carried the ſame way: this man is delighted with the fellowſhip and ſocietie of Chriſtians, and neuer ſo ioyous, as when he is in godly companie, and at holy conferences, that mans comfort and felicitie is in the ſame: this mans heart is much broken and wounded with the ſight of his ſinnes, and the ſight of Gods diſpleaſure, that m…n is no leſſe humbled in the ſame manner. And this holdeth alſo in carnall corruptions: what ſinner is there that may not finde companions and aſſociates in all the vices whereunto …ee is ſubiect? It were ſtrange that a drunkard ſhould want a mate to giuegive him the meeting at the tauerne, or …thouſe: or a robber could get none to take his part at the taking of a purſe: or that a gameſter ſhould be growne ſinguler th…t no man ſhould delight to play at tables, cards or di…e, but himſelfe. A …ew inſtances may ſuffice for great multitudes of all ſorts. And for naturall corruption in the general, deriued from our firſt parents, and wherein eueryevery one is conceiued, all therein looke with one countenance, and hauehave one vizage: there was neuer any ſonne, or daughter of Adam (Chriſt onelyonly excepted) but hath been disfigured by birth ſince: Moſes as well as Pharao, Dauid as well as Saul, Paul as well as …lymas▪ Peter as well as Iudas, that in this reſpect holdeth true touching any one, and eueryevery one, that the whole imagination of the thoughts of mans Gen. 6. 5.heart, is only euill continually.
Verſe 20. As the graue and deſtruction are neuer full: ſo the eyes of a man are neuer ſatisfied.
AS the graue and deſtruction are neuer full,] As there is none end of burials, & death: but after one corps is buried, another wil come ſhortly to the ſame ſtate, and the graue will conſume them, and all that are put into it, and be ſtill readie (as it were) with a wide mouth to receiue more: & though death, called here deſtruction (becauſe it doth extinguiſh the vnreaſonable creatures, and bringeth the wicked into perdition, and ſeemeth vntounto ſenſe to be the finall ruine of the godly) doth take away many millions; yet it is as hungrie after more, as if it had neuer fed vponupon any: So the eyes of a man are neuer ſatisfied, the concupiſcence of them is inſatiable: though he ſee much, and hauehave mu…h, yet it is nothing in compariſon of that which he deſireth to ſee, and poſſeſſe: whether it be riches, or honour, or whatſoeuer his heart moſt luſteth after: For there is no contentednes in ſenſe, or worldly deſires: according as is ſaid in another place: The eye is not ſatisfied with Eccleſ. 1. …ſeeing, nor the eare with hearing. And therefore the complaint of the Prophet againſt the proud Babylonian, and all others of his condition, is pertinent vntounto this purpoſe: He hath inlarged his deſire as the graue, and is as death, and cannot be ſatisfied: Hab. 2. 5.but gathereth vntounto him all nations, and heapeth vntounto him all people
Verſe 21. As the ſining pot for the ſiluer, and the fornace for gold: ſo is a man to his praiſe.
AS the ſiluer is tried by the fining pot, and gold by the fornace, whether it be pure, or no: See chap. 17. 3. euen ſo a man is beſt iudged by that praiſe which is giuen of him, whether it be true, or no: For we are not to depend on other mens lips: but to examine the matter by our own knowledge, whether the commendation that is giuen of vsus be due vntounto vsus, and deſerued of vsus: For a… a man may flatter himſelfe by compariſon to iuſtifie his owne waies, becauſe they are not ſo bad as ſome other mens: ſo he may alſo be illuded by teſtimonie giuen of him, to hauehave himſelfe in h…gh admiration becauſe he is ſo well thought of, and ſpoken of. And therefore a rule like vntounto this of Salomons is giuen by the Apoſtle Paul; but with more p…innes, Let eueryevery m… proue his owne worke, and then he Gal. 4. 6.ſhall hauehave reioycing in himſelfe only and not in another: For many flatterers ſpeake not as they thinke, but as they ſee it m…ſt aduantageous for their owne turnes, and therfore moſt highly extoll the vnworthieſt perſons, as Tertullus did Felix that corrupt gouernour. Againe, many teſtifie out of their louelove, and hope that to be true which they ſay, but not out of their knowledge, they are not ſure that which they ſay is true; and therefore a man next vntounto God is of all others the fitteſt to paſſe ſentence vponupon himſelfe. Men be not ſo fooliſh … they bee poore, and in great penurie, to beleeue them which ſh…ll magnifie their wealth, and praiſe their great plentie: nor a ſ…cke man feeling his torments, and weakeneſſes, will aſſent vntounto him that ſhall commend his healthfulneſſe, and ſound conſtitution of body; and why then ſhould we ſuffer our ſelues to be miſinformed touching our actions and waies, and the ſtate of our ſoules?
Verſ. 22. Though thou ſhouldeſt bray a foole in a morter among wheate with a peſtell, yet will not his fooliſhneſſe depart from him.
THough thou ſhouldest bray,] One kind of grinding which people vſed in old time, was to put their parched corne into a morter, and to beate it vntounto powder: vntounto this cuſtome Salomon alludeth in this place, inſin…ating that no ſeuerity will amend an obſtinate wicked man: for it is as much as if he ſhould hauehave ſaid; Although thou ſhouldeſt take neuer ſo great paines in reprouing, or correcting a deſperate foole, and the iudgements and plagues of the Lord be neuer ſo heauie vponupon him, yet his fooliſhneſſe will not depart from him, hee is ſo vncurable, that he will not forſake his ſins, nor amend his faults, the hardneſſe of his heart is ſuch, that no ſtrokes or calamities will do him good. The graines of corne, though much hardned by parching, or drying, yet at the laſt wil be broken with a peſtell, and turned into ſoft meale; but his obſtinacie and wilfulneſſe will neuer bee ouercome; becauſe he is vncapable of graces, and no miſeries of themſelues without grace will cure ſinne. And therefore Ieremiah complaining of ſuch peruerſe and obſtinate rebels, ſaith; O Lord, are not thine eyes vponupon the truth? thou hast ſtricken them, but they hauehave not grieued; thou hast conſumed them, but they hauehave refuſed correction; Ier. 5. 3.they hauehave made their faces harder then a rocke, they hauehave refuſed to returne. For ſmart, and griefe, and all kind of wofull calamities fall onelyonly vponupon the ſenſes, but enter not into the …arts of ſuch impenitent perſons; and the diuell which hath them in his power, neither feeleth the ſtrokes which they ſuffer, nor hath any commiſeration of their miſery; and therefore vnleſſe the peſtell could knocke him on the head, and expell his forces, it can doe no good vntounto their ſoule.
Verſe 23. Bee thou diligent to looke well to thy flockes, and know the ſtate of thy heards.
IN this verſe he beginneth to perſwade men to be prouident for their eſtate, and not ſlacke to ſuperuiſe and ouerſee their owne affaires, and to look that there be no detriment through their negligence in their commodities, wherein their principall maintenance doth conſiſt; and perticularizeth in the duty of the graſier, or ſuch as liue by cattell, as a paterne for all other trades, or vocations. Bee thou diligent to looke well to thy flockes,] Conſider daily, or as often as is fit, the condition of thy ſheepe, oxen, and other cattell: looke to the number of them, leſt any be ſtollen, dead, or loſt: ſee how they bee prouided for with graſſe, fodder, or water, that they periſh not through want: looke well to it, and that with thine owne eye, that their paſture be ſafe and wholeſome, not ſuch as will breed a murren, or rot: take good notice how they are handled, or dreſſed, that they bee not anoyed with maladies, or hurtfull diſeaſes: for men are not ſo to paſſe ouer their eſtate to the care of others, as not ſo often as is needfull to take a view of it themſelues. Boaz, though hee were a great man,Ruth. 3. 7. yet was not aſhamed to bee among his reapers, and harueſt men, and at the threſhing time to bee in the floore all night. For by this prouidence they ſhall preſerue their ſtate from ruine and decay: and deter…e their ſeruants and agents from careleſneſſe, and aſſiſt them with direction and encouragement.
Verſ. 24. For riches remaine not alway, nor the crowne from generation to generation.
HE enforceth his precedent exhortation by two arguments; the former from the perill that may grow from improuidence and remiſneſſe, and that is penurie and want. This is not mentioned at all in expreſſe tearmes, but is neceſſarily vnderſtood, and intended; as it appeareth by the words of this verſe: for they are a preuention of an obiection that might be made againſt the former precept. Our meanes are ſo good, and our fortunes ſo great, that we need not trouble our ſelues with ouerſight of our cattell, or buſineſſe: though wee ſhould ſuſtaine loſſe by their vnfaithfulneſſe, whom we truſt in our affaires, we can well beare it, we hauehave enough. Now this hee taketh away, by ſhewing the inſtability, or caſualtie of wealth, ſaying, Riches remaine not alway: and that he doth amplifie by a compariſon taken frō the greater: Princes eſtates (which he meaneth by the name of crowne) are not perpetuall, much leſſe is the wealth of inferiours: as if he ſhould ſay, Doſt thou think that thy goods are ſo entailed vponupon thee, that they are not alienable, or cannot goe from thee? thou art much deceiued ſo to deeme; for they are brittle, and flitting, though they be neuer ſo great and glorious. What treaſure in the world, bee it neuer ſo royall, or princely, which ſhall endure for euer? and not be exhauſted in the end, vnleſſe it bee maintained by care and diligence? and therefore looke well vntounto thy things thy ſelfe, and reſt not ſlothfully in mans labour.
Verſ. 25. The hay diſcouereth it ſelfe, and the graſſe appeareth, and the hearbes of the mountaines are gathered.
26. The Lambes are for thy clothing, and the goates are a price of the field.
27. And let the milke of thy goates be fufficient for the food of thy family, and ſuſtenence of thy maides.
THe ſecond argument is from the commoditie which hee ſhall reape by obſeruing his counſell, applying himſelfe well to husband his matters, and to prouide that his eſtate bee well ordered; and that is food for his beaſts and cattell, in the firſt of theſe three verſes: and ſecondly, for the maintenance of himſelfe, and his familie, in the two laſt: the hay diſcouereth it ſelfe, when it is meet and readie for carriage, and inning, and the graſſe appeareth, ſpringeth plentifully out of the earth, and the hearb…s of the mountaines, the graſſe, or other fodder that the mountaines yeeld, are gathered, cut downe, brought in, and layed vp, that they may be food and nouriſhment for the cattell: he ſpeaketh thus of the ſituation of that land, wherein there were a mu…titude of mountaines, which had things growing vponupon them very vſefull, and all this commeth by the bleſſing of God, for the benefit of men, and cattell, according to the ſaying of the Prophet: Hee cauſeth the earth to bring Pſal. 104. 14.forth graſſe for the beasts, and hearbe for the vſe of man, that he may bring forth bread out of the earth. The lambs are for thy clothing, the good which himſelfe and his family ſhall receiue by his heedfull regard of his flocke, and heards, is firſt for apparel, the lambes, that is, the wooll and fleece of the lambes and ſheepe, ſhall be for thy clothing, wherewith both thou and thine ſhall be warmely, and comely clad. Secondly, for money, the hee goates, the male goates, and ſuch like cattell as may well be ſpared, being ſold, will bring thee money, not onelyonly to the price of thy field, that is, the rent of the ground wherein they goe, if thou rent or hire the ſame of other men; or to yeeld thee ſo much as another would giuegive for it, if it be thine owne: and thereby thou ſhalt bee inabled to enlarge thy poſſeſſions, or make thee a purchaſer of lands. Thirdly, for food and ſuſtenance, the goates mil…e ſhall be ſufficient for the food of thy houſhold, and maintenance of thy maides, that is to ſay, the ſhe goats, the ewes, and the kine will giuegive thee ſuch abundance of milke, as will ſuſtaine thee, thy wiſe, and thy children, and thy ſeruants, both men and maides. So that beſide other prouiſion which thou maiſt make with thy money, thy ſelfe, and thy houſhold may hauehave butter and cheeſe enough, and other good vſe of milke, of thine owne flocke. This in thoſe dai…s was accounted good cheere for men of worth in that goodly countrie, which God in kindneſſe promiſed, and out of his bountie performed; for which eueryevery godly man hath cauſe to bee thankfull, and of which eueryevery wicked man is altogether vnworthie; and therefore hee doth vpbraid his rebellious and wicked enemies, though opulent and wealthie, with that fauour which in this kind, among other benefits, he had ſhewen vntounto them, ſaying; Butter of kine, and milke of ſheepe, with fat of lambes and rammes fed in Baſha…, and goates with the fat of Deut. 32. 14.wheate, and red licour of the grape hast thou drunke. And as this is ſpoken againſt the wicked in way of exprobration: ſo a bleſſing is pronounced by Iacob, to the poſterity of Iudah, whom God would be bountifull vntounto, in this manner; His eyes ſhall be red with wine, and his teeth white with milke.Gen. 49. 12.