Exposition of Proverbs 11-12, Biblical commentary · Chapter 12 · Verse 9
Verſe 9. He that is deſpiſed, and is his owne ſeruant, is better than he that boaſteth himſelfe, and lacketh bread.
HE that is deſpiſed, that is of meane eſtate, for which the fooliſh proud worldlings commonly hauehave men in contempt, and is his owne ſeruant, that is, induſtrious and diligent by labour to prouide himſelfe of things that bee needfull, (and ſo euer they may truly be called their owne ſeruants, that are faithfull in another mans ſeruice) is better than he that boaſteth himſelfe, that is, which ſtandeth vponupon his reputation, and yet lacketh bread, hath little or nothing to maintaine himſelfe withall: for bread is put here for all manner of neceſſarie prouiſion.
Doct. They deale with beſt diſcretion that yeeld themſelues to a low ſtate when God calleth them to it.
It is the propertie of fooles either to rage at pouertie when it commeth vponupon them, or to brag againſt it, or to fall down vnderunder it: whereas wiſe men will beare it with patience, and ſtoope to it in humilitie, and yet reſiſt it with great diligence. It was a grace that the Scripture commendeth in Iacob, that notwithſtanding the honour and worthineſſe of his father Iſaack, and grandfather Abraham, yet when he could no longer bee in ſafetie from his brother Eſau, in his fathers houſe, he betooke himſelfe to bee an hireling to his vncle Laban in another countrey. It was a vertue very eminent in Moſes, that being trained vp in his youth like a Prince in the Court of a great King, he could debaſe himſelfe in his middle age to be a ſheepheard to a ſtranger of farre inferiour place and degree. And it was the praiſe of Naomi that when ſhe was a rich wife and full, ſhe could thankfully vſe her wealth and fulnes: but when ſhe was growen to be a poore widow and emptie, ſhe would take ſtate no longer vponupon her, but laid downe all titles, to her very name whereby ſhe was called.Ruth 1. 20. 21.
Reaſons. 1 Firſt, it teſtifieth the lowlineſſe of a mans heart, to ſubmit himſelfe to Gods hand, when he can debaſe himſelfe, as he hath debaſed him; and the contrarie argueth pride and ſtubbornnes, when they will ſtand higher than he will hauehave them.
Secondly, they may comfortably repaire to God for ſupplie of their wants and bleſſing, when they ſerue his prouidence, and diſdaine not to be ſeruiceable in a calling, whereas the others refuſing to yeeld obedience to him, can hauehave ſmall hope to be accepted of him.
Thirdly, they that applie themſelues to labour for their liuings, doe eate their owne bread, and are profitable to others; whereas thoſe ſtately idle perſons are driuen to put their feet vnderunder other mens tables, and their hands into other mens diſhes, and to bee burdenous by borrowing and ſhifting, whereſoeuer they come.
Fourthly, they that are their owne ſeruants, take the way to better their ſtate, and to be Maſters of others, as Iacobs example and daily experience ſheweth, and is promiſed as a reward in the 24. of this Chapter. But thoſe of an high minde which denie a low port, and all painfull meanes of maintenance, too meane for men of their worth; are declining and ebbing, and likely to decay more and more, till they come to the bottome of want and penurie.
Vſe. 1 Reproofe, firſt of them that diſſemble their eſtate, pretending great riches, when they are preſſed with grieuous pouertie: and deſiring to be eſteemed wealthie, when they know themſelues to bee needie. This extremitie on one ſide, and the contrarie on the other, the holy Ghoſt doth cenſure in the chapter following: There is that maketh himſelfe rich, and hath nothing: and that maketh Prou. 13. 1.himſelfe poore, hauing great riches. Secondly, of ſuch as being ſunken in neceſſitie, and all men ſee them ſticking faſt in miſerie, doe yet face out the matter and take as much vponupon them as if they were of great place and abilitie, ſome in regard of parentage; ſome of former ſubſtance, now waſted and conſumed; ſome of offices that they hauehave borne in time of their proſperitie; ſome of perſonages that they hauehave ſerued, or to whom they preſently belong: and ſome of trim apparell onelyonly, and that is alſo yet vnpayed for.
Inſtruction, that eueryevery man ſhould deale according to equitie and iuſtice, in giuing the more allowance and countenance to them that are worthier perſons. Sure it is that the Lord doth not miſtake when he himſelfe aſſigneth to men their places, and teacheth vsus whom to ſet before as the better, and whom to put after as the inferiour. Now ſithence he doth preferre the poore, deſpiſed, induſtrious, laborious, and giueth his voyce for their precedencie; why ſhould wee giuegive titles to ruffians, and royſters, and idle companions, that hauehave nothing in them of grace and goodnes, of knowledge or learning, of arte or skilfulnes, of wealth or ſubſtance, nor the moſt of birth or parentage, why ſhould wee make theſe ſuperiours to the others? why ſhould we make our ſelues guiltie of their pride, by feeding their vaine humours, and acceſſarie to their preſumption, in conſenting to their arrogant aſpirings? Is it well done to defraud thoſe of their right whom God approueth of and commendeth, and ſo to diſcourage them in their good waies, and to yeeld more than right to them whom hee reprooueth and vilifieth, and ſo to animate them in their euill?