A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 25
CHAPTER. XXV.
Verſ. 1. Theſe are alſo the parables of Salomon, which the men of Hezekiah King of Iudah copied out.
THeſe,] The ſentences which are contained in this chapter, and the foure next as well as thoſe in the former chapters, vntounto the 23. verſe of the twentie foure, are the parables of Salomon, ſuch as he, inſpired by the ſpirit of of God, did deliuer, whether by pen, or tongue, or both, it is vncertaine: it is probable that they were among the three thouſand mentioned in the booke of Kings, which the men of Hezekiah King of Iudah, which ſome by Hezekiahs appointment; (whether they were Prieſts or Leuites, or Prophets, or priuate perſons, God hath not reuealed) collected together, and ſet in order, being formerly here and there diſperſed, and being comp…led (as it were) into a little treatiſe, they are by the authority of the holy Ghoſt incorporated into the booke, which hee himſelfe had compoſed and become a part thereof.
Verſ. 2. The glory of God is to conceale a thing, but the Kings honour is to ſearch out a matter.
THe Lord doth much glorifie himſelfe by reuealing things, in that thereby he doth manifeſt his wiſedome, his goodneſſe, his iuſtice, his omnipotencie, and all the reſt of his diuine attributes vntounto the world: and therefore the Prophet Habakkuk ſaith, the earth ſhall be filled with the knowledge of God, as the waters couer the ſea: but herein he is wonderfull glorious, that working, and ſhewing ſo much, hee doth yet reſerue to himſelfe of his counſels, and of his purpoſes, and of his workes alſo more then the world ſeeth. Some things hee couereth for a time, that no man may diſcerne, and yet bringeth them afterward to light that all men may behold: and this falleth out often in his ordinary adminiſtration: ſome things, namely the myſteries of ſaluation, he manifeſteth to a few, to his elect, that none elſe, though neuer ſo wittie or lear…ed are capable of; which our Sauiour acknowledgeth, ſaying; I thanke thee O father, Lord of heauen and earth, that thou hast h…d theſe things from the wiſe and prudent, and reuealed them to babes; euen ſo oh father becauſe it ſo pleaſed thee. And this he doth by his gratious diſpenſation: ſome things he retaineth for euer from all men, that they cannot poſſibly attaine vntounto the knowledge of; as the cauſes why this man is elected, and that man reiected; why one is appointed to ſaluation, and another deſtinated to deſtruction. And by this hee doth maintaine his abſolute ſoueraignty, that he will not ſubiect himſelfe to giuegive an account of his waies to his creatures, & to declare the plenitude, perſection, & inſinitenes of his holy nature; and this is that which the Apoſtle doth ſtop all mouthes with, and himſelfe ſo much wondreth at, ſaying: Oh the depth of the riches of the wiſedome Rom. 11. 33.of God, how vnſearchable are his iudgements, his waies paſt finding out! But the Kings honour, it maketh much for the renoune of great Princes and Gouernors, to ſearch out matters, & bring them to light, that the craft of cunning and diſſembling perſons goe not beyond their vnderſtanding; and others hauehave not more skill in cloaking their facts and deſignements, then they hauehave in diſcouering and finding them out. This is the fruit of their wiſedome, this is the exerciſe of their iuſtice, and for this they ſhall be greatly loued, feared, and admired: as Salomon was in ſounding out the truth, though very difficult to1. King. 3. to be found in the caſe of the two harlots.
Verſ. 3. The heauens for height, and the earth for depth, and the Kings heart is vnſearchable.
THe heauens for height. Doe exceed mens knowledge and skill, and the earth for depth, goeth beyond all the reach of his vnderſtanding, and the Kings heart, his thoughts, proiects, wiſedome and vnderſtanding is inſearchable, more politicke and prudent, then their ſubiects can vnderſtand: for thoſe gouernours whom the Lord in goodneſſe lifteth vp, the royall thrones are by him indued with an excellent ſpirit, and adorned with ſuch gifts as for the moſt part are not to bee found in priuate perſons: if any Princes by reaſon they giuegive themſelues rather to vanitie then the ſtudie of wiſedome, bee not ſuch, yet ſuch they ought to bee: for ſeeing they hauehave to deale in great and weighty matters, it is required of them that their wits, counſels, purpoſes, and determination of matters, be rare, profound and paſt the common reach. All Princes attaine not to this, nor many: diuers are as ignorant, ſimple, and ſhallow witted, as thoſe that are farre their inferiours: but it is through their owne default, becauſe they want the louelove of vnderſtanding and diligence; or neglect thoſe meanes whereby it is to bee gotten. As Rehoboams heart was ſo farre from mounting vp to the top of heauen, or piercing downe to the centure of the earth, as that it was not a yard high, or a foote deepe; but it was becauſe he laboured not to be iudicious, nor entertained good counſell when it was offered vntounto him; but as for Salomon his father, who knew the words of wiſedome, and prayed for it at the hand of God, God gaue him wiſdome, exceeding much, and a large heart as the ſand on the ſea ſhore, his wiſedome excelled the wiſedome of al the children of the Eaſt, and the wiſedome of Egypt: for he was wiſer then any man. No bad cauſe was too hard for him to detect, no practiſes which he did not ſmell out: no complotters which hee did not ſpeedily intrap in their wiles. Adoniah did eaſily illude Bathſheba his mother, but ſo hee could not him: for hee eſpied out his treaſon, with Abiathers, and Ioabs, at the very motioning of the match, which he deſired might be betweene him and Abiſhag the Shunamite.
Verſe 4. Take the droſſe from the ſiluer, and there ſhall proceed a pot for the fin…r.
5. Take the wicked from the King, and his throne ſhall be eſtabliſhed in iudgement.
TAke the droſſe from the ſiluer,] For the vnderſtanding of theſe words, we muſt obſerue the ſenſe of the ſimilitude, which is this: euen as when the droſſe is remoued from the ſiluer, there remaineth nothing but good and pure matter, for the finer to frame a good veſſell of: ſo when the wicked is taken away from the King, there will be equitie and iuſtice, and ſo his throne thereby ſhall be eſtabliſhed: and herein firſt the wicked are compared to droſſe, as they are alſo in Ezechiel Ezech. 22. 19.for droſſe hath no good mettall in it, but is a kind of vnprofitable earth: ſo in them is no good to bee found, but pride, worldlineſſe, &c. And hypocriſie at the beſt is like to droſſe which is mixed with ſiluer: droſſe will neuer be melted, what paines ſoeuer be taken with it; nor they humbled, or brought to repentance, what meanes ſoeuer be vſed with them: droſſe will not ſerue for plate, nor be conuerted into coyne or ornaments: neither will they bee fitted for the worſhip of God, or any holy ſeruices. Secondly, the King is compared to a finer; for that it belongeth to him to purge away wicked perſons, and redreſſe things that are amiſſe. And thirdly, the kingdome or State to fined ſiluer, or a veſſell made therof. Now we muſt ſpeake more perticularly touching the application in the ſecond verſe, take away, &c. Hee intendeth not to giuegive liberty to ſubiects at their pleaſure, to baniſh licentious and diſſolute men: for that were an intollerable preſumption; but it is a direction giuen to Princes to informe them of their dutie, that they ought not permit wicked men to conuerſe with them, or to hauehave countenance from them. Dauid after a ſort vowed before he came to the crowne, that he would ſurely abandon all impious perſons, when the ſword ſhould be put into his hand, ſaying, A froward heart ſhall depart from me, I will not know a Pſal. 101▪ 4.wicked perſon: for they are eueryevery way exceeding harmefull, and pernitious to Princes, and Magiſtrates, by corrupting and poyſoning their hearts with ſinfull counſell, as did the counſellors of Darius, by applauding and praiſing them in their faults; as did Herods flatterers, by falſe and malitious complaintsD…n. 6. H…ſt. 12. againſt innocent men: as did Doeg, and Haman, by oppoſing and ouerthrowing all good inſtructions giuen vntounto them: as did Pharaohs ſorcerers, and Rehoboams young companions; and blemiſhing their honour and eſtimation, as Shebna did Hezekiahs; and endangering their eſtate by committing euill themſelues, and drawing them alſo into it: as in this …ext appeareth by the reaſon from the contrary, his throne ſhall be establiſhed in iudgement: as if he ſhould hauehave ſaid, Hee would be righteous, if they were expulſed from him, and his equitie and iuſtice would eſtabliſh his throne, would bring ſafety, and gouernment, and kingdome, which cannot bee expected, while ſuch peſtiferous wicked perſons are ſo intimate with him.
Verſ. 6. Put not forth thy ſelfe before the King, nor ſtand in the place of great men.
7. For better it is that it be ſaid vntounto thee, Come vp hither, then that thou ſhouldest bee put lower, in the ſight of the Prince whom thine eyes hauehave ſeene.
THe holy Ghoſt in theſe ſentences calleth eueryevery one from vaine boaſting, eſpecially before Princes, who by reaſon of their high places cannot abide arrogancie; and by reaſon of the power wherewith they are armed, will not ſuffer it goe vnpuniſhed: put not forth thy ſelfe before the King, make no ſhew of any brauerie, or excellencie before a Prince▪ and ſtand not in place of great men, intrude not thy ſelfe into thoſe roomes whereunto thou art called, but belong vntounto men of greater account. The reaſon from the compariſon of contra…y effects followeth: for it is better, &c. it is a more comfortable and commendable thing, that when thou ſeateſt thy ſelfe in a low place, thou be called vp to an higher, then that when thou haſt placed thy ſelfe in an high roome, a man of better degree or account comming in, thou bee cauſed to ſit downe lower, and giuegive place vntounto him: as thou by experience haſt ſeene for to come to paſſe to the ſhame of many.
Verſ. 8. Go not forth hastily to ſtrife, leſt thou know not what to do in the end therof, when thine enemy hath put thee to ſhame.
AS before the ſpirit of God hath taught vsus modeſty, and diſſwaded vsus from inſolencie and pride; ſo now hee willeth vsus to take heed of contention, which vice bringeth ſhame as well as the other, goe not forth hastily to ſtrife, if thou bee vniuſtly purſued, maintaine thy cauſe as well as thou canſt, ſo that it be in equitie, and after a due manner; but bee thou not forward in moleſting of others, goe not forth as aſſailants, and challengers, as champions vſe to doe. For from them is the ſimilitude taken as it ſeemeth: if thou muſt needs be a partie in ſuite, be the defendant, rather then haſtily to contend: for it is great wiſedome (if it be poſſible) to be at peace with all men, and to follow after peace by all meanes; which if wee cannot obtaine, let vsus obſerue theſe rules in all our controuerſies: firſt, that the iuſtice and equitie of our cauſe appeare vntounto vsus. Secondly, that the matter for which we contend bee of moment, and ſuch as with good warrant from God we may ſafely deale in. Thirdly, that wee firſt offer condition of peace and agreement to the partie whom we are compelled to contend with, as by mouing him to compremit the matter, and refer it indifferent arbitrators. Fourthly, that we ouermatch not our ſelues with aduerſaries too ſtrong for vsus, or willingly bring the matter before corrupt and vnequall Iudges, (See chap. 17. 14. in the doctrine) leſt thou thereby be brought to ſuch extremity, that thou know not what to doe, againſt thine aduerſarie, or in thine owne defence: and this hee ſpeaketh, not onelyonly becauſe raſhneſſe cauſeth men to ruſh into things vnlawfull, but depriueth them (as it were) for a time of all their ſenſes, in the end thereof, when the matter hath been heard, and the cauſe ſentenced, when thine neighbour hath put thee to ſhame, when thine aduerſarie, or the partie whom thou haſt iniuriouſly moleſted, hath giuen thee the foile and ouerthrow, and hath obtained of the Iudge that it bee done to thee as thou thoughteſt to hauehave done to him, and ſo either put thee to pay the ſame charges which hee ſhould hauehave borne, or ſuffer the ſame puniſhment which he ſhould hauehave ſuſtained.
Verſ. 9. Debate thy cauſe with thy neighbour, and reueale not thy ſecret to another.
Verſ. 10. Lest he that heareth it put thee to ſhame, and thine infamie turne not away.
DEbate thy cauſe with thine neighbour,] Diſpute thy cauſe louingly with thy brother: If thy brother hath offended thee, goe tell him betw…ene him and thee alone: and reueale not the ſecret of another, as for the priuate and priuie offence committed by him, which is onelyonly knowne vntounto thy ſelfe, declare it not vntounto any, if thine owne admonition may pre…aile with him.
Lest he that heare thee put thee to ſhame,] Leſt in ſtead of credit which thou ſeekeſt after, thou procure vntounto thy ſelf diſcredit from him vntounto whom thou telleſt the tale, who perceiuing thee to blaze abroad the infirmitie of thy friend, will repute thee a back-biter, or tale-bearer: and thine infamie turne not away, leſt the leaud opinion that is had of thee, and that report that is giuen ou… of thy vncharitable dealing continue longer then thou diddeſt imagine, and the blot and ſhame thereof be perpetuall. So that they which lay open the ſecrets of their friends, commonly bring moſt and longeſt diſgrace vponupon themſelues. For thereby they diſcouer their owne malice and vnfaithfulneſſe, which is a more enormous vice, then their neighbours frailty: they breake the rule of our Sauiour, which would hauehave vsus by louelove and mercifull dealing to cure and hide our brethrens faults; they breake the noble and ancient rule of equitie, Whatſoeuer you would that men ſhould doe to you, the ſame doe you to them: and likewiſe that of the Apoſtle grounded vponupon the ſame foundation, put them in mind to to ſpeake euill of no man, for we our ſelues were ſomtimes fooliſh, Tit. 3. 2. 3diſobedient, &c.
Verſe 11. A word ſitly ſpoken, is like apples of gold in pictures of ſiluer.
EVen as ſiluer pictures ſet out, or beautified with golden, or guilded apples, grapes, pomegranets, or other fruites, or flowers, are pleaſing and delightfull to the eye, both for varietie of rich matter, and diuerſitie of artificiall formes: So a word, ſentence, or ſpeech containing true, waightie, & wholeſome matter, and vttered in comely and decent manner, is very wiſe and acceptable to a iudicious eare. Such an ornament it is, and honour for a man to order his tongue aright, when the truth in a matter of importance is garniſhed with wiſe and diſcreete handling, all due circumſtances (of perſons, time, and place, vehemence or ſoftnes, pro…xitie or briefnes, and eueryevery other of like nature) concurring.
Verſ. 12. As an eare-ring of gold, and an ornament of fine gold: ſo is a wiſe reprouer to an obedient eare.
THe ſenſe is, that the wiſe reprouer, or inſtructer, who louingly, and ſeaſonably telleth a man of his fault, or dutie, is more beneficiall to the eare, and conſequently to the heart and whole man of him, which is attentiue to hearken, and obedient to performe, then if hee ſhould grace his eare with an eare-ring, or beſtow a rich Iewell vponupon them: For the grace of Gods ſpirit which hee is vſed as an inſtrument to conferre, is farre more precious then all gold or Iemmes: and the inward garniſhing is incomparably more glorious then outward decking. So that good mens counſell is of no ſmall valew and worth to good men. If our Sauiour had cloathed the woman of Samaria with cloath of gold, and hanged vponupon her as many Iewels and precious ſtones, he had not ſo richly adorned her, nor brought her to that honour, as he did by that gracious and well tempered conferen…: For what can more commend a man, or make him ſhine ſo bright, as that which helpeth to remoue away the ragges of his corruption, and further him to repentance, that he may bee clad with righteouſnes? by this he is made acceptable to God, and godly Chriſtians: and free from the danger of reproch, which can come from the tongue of any wicked deprauer.
Verſ. 13. As the cold of ſnow in the time of ſommer: ſo is a faithfull meſſenger to him that ſendeth him.
THe inhabitants of thoſe hot countries, vſed to coole their drinke in ſommer with cold ſnow water, which they gathered in winter, and reſerued till that ſeaſon. Let it not ſeeme ſtrange though here mention made of ſnow in harueſt, which if it would fail on the ground, would be vnſeaſonable, & hurtfull thereunto, as wee ſhall ſee in the beginning of the next chapter: but the water thereof which is moſt cold, put into drinke, to coole the ſame, doth much refreſh them that labour hotly in harueſt worke: or otherwiſe are oppreſſed, and made faint with extremitie of heate: as may appeare in the 25. verſe of this chapter. Now vntounto ſnow water reſerued, and thus applied, is a ſpeedie and truſtie meſſenger here fitly reſembled: for by his good newes hee greatly reuiueth the longing and languiſhing mindes of thoſe who ſent him about their buſineſſe, who during the time of his abſence, through feare and doubt were almoſt halfe dead. For they which vſe good men in their meſſages, or other affaires, doe commonly …inde good ſucceſſe therein: as did Abraham, and Corn…lius▪ and when Dauid heard that Ahimaas was comming towards him, hee concluded becauſe he was a good man, he would ſurely bring good tidings: ſuch will not faile to be truſtie, and diligent: they will manage their affaires with wiſdome, and diſcretion, and Gods Angels and bleſſings doe accompanie them, and their actions, to make them fortunate and proſperous. See chap. 13. verſ. 17.
Verſ. 14. Who ſo boaſteth himſelfe of a falſe gift is as clouds, and raine without water.
CLoudes and winde in drought, when ground chops and chawnes for want of moiſture, and graſſe, and corne, and the fruites of the earth begin to wither, doe put the husbandman in great hope that the weather wil alter, and ſtore of raine will fall ſhortly; which if it come not to paſſe, but their expectation be deceiued, doth adde vntounto their griefe through the defeatment of their hope: and ſo diſſemblers, and ſuch as make ſhew of great liberalitie, are much depended vponupon for a time, and great confidence is repoſed on them: but when they feed men with bare words and pretences, and neither performe any good, nor meane it, they double the ſorrowes of thoſe needie people who waited for their helpe, and had rather been without their promiſes, then to bee nothing the better for them: for miſerie is made the more miſerable, when a man is gulled and illuded by deceiuers.
Verſe 15. By long forbearance is a Prince perſwaded, and a ſoft tongue breaketh the bones.
GReat perſonages are for the moſt part more vehemently incenſed when they are angrie, then meaner men: becauſe their mindes are greater, and take it for an indignitie not to be ſatisfied in their wils: yet by modeſtie, and meekenes▪ by patience, ſilence, and forbearance is a Prince pacified: great Rulers are appeaſed when they ſee they are not incountred: when not indutifull replie is made vntounto them: when there is no dogged countenance, nor muttering language againſt them, and a loft tongue, milde and lowly words vttered with the tongue, breaketh the bones, ouercommeth ſtout and hard mindes, which otherwiſe would not yeeld, and aſſwageth the greateſt rage and anger, which otherwiſe cannot be extinguiſhed, that is attributed to the minde which properly belongeth to the body, the ſtrength of the creatures much conſiſting in the greatnes of the bones. It was ſaid of Iſa…ar, that heeGen. 29. …. ſhould be a ſtrong aſſe, or an aſſe of bone. It is like vntounto an oyle which will not onelyonly ſupple the fleſh, and outward parts of the man, but ſoke euen vntounto the very bones, and hauehave an operation therein. See the doctrine of the firſt verſe of the 15. Chapter.
Verſ. 16. Haſt thou found hony, eate ſo much as is ſufficient for thee, leſt thou be filled therewith, and vomit it.
HAſt thou obtained any thing that is pleaſant and delightfull, moderate thy ſelfe in the vſe of it, eate ſo much as is ſufficient for thee, but no more, leſt thou be filled therewith, ſated with eating ouermuch, and vomit it, annoying thy ſtomacke, and ſhaming thy ſelfe with the rauenouſnes of thine vnbridled appetite. A meaſure therefore is to bee kept in all things, euen in thoſe things which are moſt pleaſant: for exceſſe will make the beſt things bitter and vnſauourie: For what is ſweeter then hony if it be moderatly taken? yet if any eate too much thereof it cauſeth loathing, and caſting; and ſo will all delights of the world which are abuſed aboue meaſure, they will bring paine and ſorrow after them: too much of eueryevery earthly thing is hurtfull, as of meate and drinke, ofIſai. 28. 7. Hab. 2. 5. Iam. 5. 3. gold, ſiluer, and money; of garments and apparell, of pleaſures and delights: Chap. 21. 17.
Verſe 17. Withdraw thy foote from thine neighbours houſe, leſt he be wearie of thee, and ſo hate thee.
THis ſeemeth to be a perticular application of the former precept, that as hee would not hauehave men to glut themſelues in other delights which our natures doe affect: ſo hee would not hauehave vsus to exceed in preſſing too hard vponupon, or ouerlaying a kinde friend: For though his table or houſe bee in ſweetnes like home, yet if a man will haunt it without all meaſure, or modeſtie, he will make his deareſt friend to whom hee was wont to be moſt welcome, to grow wearie in time of ſuch a daily gueſt: therefore ſaith hee, withdraw thy foote, or as the word is, make it precious at thine neighbours houſe. Chriſtians muſt learne not to bee burthenous one to another. It1. Theſ. 29. 2. Theſ. 3. 8. ſtandeth not with the ingenuous heart of a good man ſo to doe: it is not agreeable to louelove and charitie: it proceedeth not from prudence and wiſedome: it depriueth vsus of much of our libertie and honour: it is a thing to be more glorious to bee ſeruiceable to our brethren, as Chriſt was, then to bee chargeable to them.
Verſe 18. A man that beareth falſe witneſſe againſt his neighbour, is a maule, and a ſword, and a ſharpe arrow.
A Man that beareth falſe witneſſe] Which …ither doth lay things to his charge as an accuſer, or vndertaketh to iuſtifie other mens falſe complaints by …s teſtimonie, or raiſeth vp, and diſperſeth ſlanderous reports, againſt his neighbour, againſt any man whereby his life, or limmes, or his ſtate, or familie, or credit might be indangered, dealeth as if hee ſhould ſtrike his neighbour with a maule, and ſo knocke him on the head: or run at him with a ſword, and let out his bowels, or ſhoote a ſharpe arrow at him which will pierce deeply, and ſtrike him at the heart: to all theſe three inſtruments of death is a malicious tongue fitly compared: For that many times it doth as much miſchiefe as any of them all, becauſe the name of a good man is as deare vntounto him, as the beſt member of his bodie: & life it ſelfe is often deſtroyed by the virulent tongues of malicious accuſers. If Naboths enemies had knockt out his braines with a club; or runne him thorow with a ſword; or ſhot a quiuer full of arrowes at him, could they poſſibly hauehave equallized that crueltie of traducing him to be a traitor againſt the King, and a blaſphemer of God, to the deſtruction of his life, ruine of his houſe, and perpetuall reproch of his name, if the Lord by a marueilous fauour to him, and iuſtice againſt his aduerſaries, had not miraculouſly cleered him. See1. King. 2. chap. 12. 18.
Verſe 19. Confidence in an vnfaithfull man is as a broken tooth, and a hand out of ioynt.
COnfidence] Truſt, and affiance repoſed in an vnfaithfull man, in a diſſembler, who meaneth nothing leſſe, then the kindneſſe which hee maketh ſhew of, is as a broken tooth, that faileth and paineth him, that goeth about to chew his meate therewith, and a foote out of ioynt, which tormenteth, and diſſappointeth him that ſetteth it on the ground to go: neither can the broken tooth, or foote out of ioynt doe their office: but are vnprofitable, and painfull. A deceitfull friend then turneth to the hurt of him that dependeth vponupon him: by diſappointing him of his expectation, as Iob complaineth of his friends, that they deceiued him like a brooke, which is full of water in winter, when enough is to be had eueryevery where elſe: but as a drie pit in ſommer vtterly failing the paſſengers that come inIob. 6. 15. hope to quench their thirſt thereat.
And Dauid complaineth of his acquaintance that they ſtood farre off from him. And it was no ſmall griefe to Paul when he had moſt need of helpe to be forſaken of all, and aſſiſted1. Tim. 4. 16. of none: and this is commonly done with ſome calumniation, or vnderunder colour or pretext of ſome deſert of his, as that he was worthie to be left to himſelfe: and at laſt ſuch a friend turneth to be a moſt malitious and bitter aduerſarie: as Dauid found Achitophel to be.
Verſ. 20. As hee that putteth on a garment in cold weather, and powreth vineger vponupon nitre: ſo is he that ſingeth ſongs to an heauie heart.
THe purpoſe of this is, to demonſtrate the ſweete conſolation and refreſhing, which a wiſe and faithfull comforter doth miniſter to a penſiue and afflicted mind, and that by three compariſons: the firſt is warme cloathes in cold weather, whereof eueryevery man by his owne experience, ſenſe, and feeling, doth know the delight and commoditie: the ſecond is the powring of vineger vponupon nitre, which (as writers ſay) is a matter or ſubſtance much like vntounto ſalt, but is not ſalt, with holes like a ſponge: it is to bee found in Iudea, Egypt, and thoſe parts, made hard by the Sunne, which is quickly diſſolued and waſted by vineger, though by heate compacted together it hath the hardnes of a very ſtone: and as much doe the conſolatorie comforts of a louing and godly friend mitigate and conſume the ſetled griefe of the heart. The third is muſike, or melodie, it is called the ſinging of ſongs, chearing the heart in ſorrow and heauineſſe, as a pleaſant harmonie, or well tuned dittie, ſung with a ſweete voyce, affecteth the care.
Verſ. 21. If thine enemie hunger, giuegive him bread to eate: if he thirſt, giuegive him water to drinke.
Verſ. 22. For thou ſhalt heape coales of fire vponupon his head, and the Lord ſhall reward thee.
THe holy Ghoſt in this place (as he doth expound himſelfe in the new Teſtament, doth giuegive a precept for Chriſtian charity to our aduerſaries which hate vsus, that we ſhould ouercomeRom. 12. 10. their malice with beneficence and well doing: and to this purpoſe preſcribeth a dutie in the former verſe, teaching vsus how to deale with him; and ſoliciteth vsus thereunto by forcible arguments in the latter. The dutie is, that in caſe our enemie hunger, we ſhould feede him, &c. if hee be in any want, according to our abilitie and opportunitie we muſt miniſter vntounto him, denying him no helpe or couteſie at his neede: therefore the law requireth the ſame, inſtancing in other offices of louelove and humanitie: as, If thou meete thine enemies oxe, or his aſſe going astray, thou ſhalt ſurely bring it backe to him againe: Exod. 24. 4. 5.if thou ſeeſt the aſſe of him that hated thee lying vnderunder his burthen, and wouldeſt thou forbeare to helpe him? thou ſhalt ſurely helpe him.
The arguments are two: the firſt from the end: the ſecond from the effect. The end is that we may reconcile him to vsus, if it be poſſible; and winne his louelove, by powring coales of fire on his head, by heaping vp many benefits vponupon him: For it ſeemeth to be a compariſon taken from founders, or caſters of mettall, who by adding too much fuell, and making a great fire, will make the hardeſt iron and ſteele at the laſt to melt, and become liquid: and if there be any mettall of ingenuiety and good nature in ſuch foes: if they be not wholly made of droſſe, they will be pacified, and will not after ſo many & great good turnes continue implacable. Euen that waiward Saul, whoſe heart was very much obdurate with hatred, enuie, and malice againſt Dauid, was for the time mollified, when he ſaw that he ſpared his life.
Hauing ſuch an aduantage to ſlay him, and onelyonly cut off a piece of his coate, when he might with as much eaſe hauehave cut off his head: this kindneſſe of Dauids did ſo affect Saul, and wrought vponupon him, that hee called him his ſonne now, whom before he proclaimed a traytor, and prayed to the Lord to recompence vntounto him the goodneſſe which he had ſhewen vntounto him, whereas formerly hee deſired nothing but his ruine and deſtruction. All good meanes therefore are to be vſed, to make our enemies to be better minded toward vsus, whatſoeuer the ſucceſſe be: let our fire of goodneſſe be as great as we can make it: for that we know not what they may proue, whether leade, or tinne, or braſſe, or ſiluer, or gold, &c. vntounto this we are perſwaded by the Prophet, ſaying, Seeke peace, and follow after it, purſue it with patience, long ſufferance, forbearance, with pai…es, charges, and all teſtimonies of our deſire of their good will, and care of their welfare. For now notwithſtanding variance continue betweene vsus, yet wee ſhall be freed from the burthen and blame thereof, before God, men, and Angels, and in our own conſciences, & theirs alſo: and this is an excellent armour of defence, and w… may be aſſured of protection and ſafetie againſt their malitious and miſchieuous practiſes. The effect of this louing behauiour toward our enemie, is the reward to be expected from God, the Lord ſhall reward thee, we ſhall bee no loſers, although our enemies remaine obſtinate, and not able to requite vsus: if froward men will not reſpect the merciemercy or courteſie that hath been ſhewed to them, the faithfull God will reward the obedience that hath been yeelded to him: for the more remiſſe, or inſufficient men be to requite any good ſeruices, the more preſt and ready the Almightie will be to recompence them for it: we hauehave good ſecuritie for this, the Lord Ieſus hath giuen his word for it: LoueLove (ſaith he) your enemies; doe good, hoping for nothing againe, and your Luke 6 35.reward ſhall be great, and ye ſhall be the children of the higheſt: for he is kinde to the vnthankefull and euill.
Verſ. 23. As the north wind driueth away raine, ſo doth an angry countenance a backbiting tongue.
AS the north wind,] Often, and for the moſt part driueth away Techolel, formed of Chol.raine: the Hebrew word ſaith, grieueth, vexeth, or moleſteth raine: for we ſo finde it in the 26. chapter, verſ. 10. the great man moleſteth all: it is a catachreſticall and improper ſpeech: for griefe befalleth not vnſenſible creatures, yet there may be a Metaphor in it: for that men will ſhunne the place and companie wherein they are grieued and vexed. The truth of this Proteſis, or former part of the ſimilitude wee ſee verified by experience. For it is cōmonly fair weather, though cold, when the wind ſitteth in the north: notwithſtanſtanding that there was a north-weſt wind, which by reaſon of the ſituatiō of the Mediterranean ſea ingendred raine, & gathered the clouds together, ſo doth an angry countenance, the ſlanderous tongue, in like maner a frowning look, which argueth diſlike, and diſcontentment, and is a ſigne of anger, ſilenceth, and expelleth him that with his tongue is giuen to ſlander, and backbite others. For the beſt way to bee rid of tale-bearers, and all other ſinfull men, is, to diſcountenance them: for this willEpheſ. 5. 11. diſcourage them from comming to vsus at all, when they ſhall ſee themſelues no better welcome: or if they ſhould come, they would not be in haſt to open their packes of newes, when they perceiue their reports to be no better regarded: and let them ſpeake what they will, and what they can, yet wee ſhall not be annoyed with the infection therof, ſo long as we giuegive ſo little countenance to their backbiting.
Verſ. 24. It is better to dwell in the corner of an houſe top, then with a contentious woman in a wide houſe. See chap. 21. 9. &c. 19. 13.
25. As cold waters to a wearie ſoule, ſo is good newes from a farre countrie.
AS cold waters,] When they are drunke, eſpecially in the heate of ſommer in thoſe hot countries, doe greatly refreſh and comfort a wearie ſoule, the perſon wearied with labour and trauell, and by that meanes alſo waxen drie and thirſtie, ſo is good newes, touching his owne eſtate, or friends, or the Church of God, or the publike ſtate wherin he liueth, from a farre countrey, and from neere alſo: but principally when a good meſſage commeth from places remote and furtheſt diſtant, it is the more acceptable and welcome, becauſe men cannot heare from them eueryevery day, or often, which cauſeth more doubt and feare, touching the eſtate of matters there: and therefore good newes from thence is alſo the more gratefull, becauſe it hath been long and earneſtly looked for, and deſired: for whatſoeuer the heart doth much deſire, the eare will at any time moſt gladly heare of: if Iacobs ſonnes had brought him home as many pieces of gold, as they did graines of corne, they could not hauehave reioyced his ſpirit ſo much as they did by aſſuring him that Ioſeph was aliue in Egypt.
Verſ. 26. A righteous man falling downe before the wicked, is as a troubled fountaine, and corrupted ſpring.
A Righteous man falling downe before the wicked,] Either conſenting with him in any ſinne, or through cowardize and feare deſiſting from any good and neceſſarie dutie, or doing any thing in his preſence, or which may come to his knowledge, that is ſcandalous or offenſiue: (for all this is meant by falling) is as a troubled fountaine, is diſgraced, and defaced, as the cleernes & ſweetnes of the wel is by grauel and other ſuch things when they are ſtirred vp: for eueryevery mans naturall corruptions be as mire in the bottome of a good well; and wicked mens ſeducements to euill, or inſultations ouer them for their faults, are as beaſts feet trampling in good wels, or a corrupted ſpring, whereinto filth, carrion, or poyſon is caſt to infect the ſame: for a godly man ſwaruing and erring from the right way is very obnoxious, and apt to doe hurt by his erroneous ſpeeches, when he vndertaketh to maintaine an errour: his examples, and actions in that which is not warrantable by the word of God, and a good conſcience, ſway very much with others to be of his iudgement and practiſe. When the ſubtill Iewes had drawne Peter into diſſimulation, Barnabas quickly followed, and then many others one after another:Gal. 2. 11. 12. 13. and if Paul had not ſpeedily addreſſed himſelfe to helpe to cleanſe the fountaine, there would hauehave been much muddie water drunken in Antioch. Wherefore it is a great diſaduantage for godly men to diſcouer their infirmities in the eyes of Gods enemies. What a blemiſh was it for Abraham to bee found equiuocating and diſſembling in a matter of ſuch conſequence, of that Heatheniſh Pharaoh? what an vncomfortable caſe was it for Samſon to be taken of the Philiſtims in an whore-houſe? if it be wiſhed that the afflictions of Gods people ſhould not be heard of in Gath, it is to bee lamented that their ſinnes ſhould be ſeene there.
Verſe 27. As it is not good to eate much honey; ſo for men to ſearch their owne glory is no glory.
AS it is not good to eate much honey,] Though honey moderately taken be wholeſome food eo bee eaten, yet to eate too much is not good, leſt thou ſurfeit through the exceſſe thereof, and be driuen to vomit thereby. See the 16. verſe of this chapter.
So for men to ſearch their owne glory,] To ſeeke praiſe, glory, commendation, and preferment to themſelues, is not glory, is not profitable nor honourable, but rather baſe and contemptible; yea a diſhoneſt and wicked thing: to enioy any of theſe vponupon due cauſe, is a teſtimonie of Gods fauour, and a bleſſing vponupon well doing; but ſtudiouſly to affect them, and ambitiouſly to hunt after them, is a note of pride, and apparant teſtimonie of vaine-glory; and the more men labour for them, the more vnworthie they are of them. None of the trees ſo greedily longed after ſoueraigntie, and to bee Prince among the reſt, as did the Bramble: humble men deſire rather to doe that which may deſerue praiſe, then to bee magnified and praiſed: and therefore as ſelfe-liking, and deſire of eſtimation aboundeth, ſo that vertue of true humility is wanting, yea and faith alſo is wanting: as our Sauiour ſaith; How can ye beleeue that ſeeke honour one of another, and ſeeke not the honour that commeth Ioh. 5. 44.of God.
Verſ. 28. He that hath no rule ouer his owne ſpiri… is as a city broken downe, and without walles.
HE that is not able to gouerne his mind, and to keepe vnderunder his affections, but letteth the bridle looſe thereunto, is as a city broken downe, and without walles, being not able to reſiſt any aſſault, but lieth open to the ſpoyle, the enemie may come in at his pleaſure, ſacke it, and burne it, and put all the inhabitants to the ſword: in ſuch an eſtate are they which are ruled by their luſts and paſſions, being not fenced with the wall of the feare of God: they are expoſed to the tentations of Satan, and to the fraud and illuſions of wicked men: they are not able to withſtand any wicked motion of their owne ſinfull hearts, or the rage of their vnrulie tongues; they are taken captiues and become bondſlaues to eueryevery noyſome and damnable vice, whereunto the procliuitie of their fleſhly nature carrieth them: whether it be to railing, or quarrelling, or incontinencie, or couetouſneſſe, or fraudulent dealing, or lying: eueryevery vile affection and luſt, will carrie him headlong with violence into all miſchiefe and miſery: as wild and fierce horſes wanting guidance, oftentimes runne away winh a coach, to the danger of all their liues that ſit in it.