Annotations Upon the Books of Poetry, Proverbs · Chapter 25
CHAP. XXV.
Verſ. 1. THeſe are alſo Proverbs of Solomon, &c.] To wit, Theſe that follow to the end of the 23. chapter, as well as thoſe before from the beginning of the 10. at leaſt to the 23. of the foregoing chapter: which the men of Hezekiah, that is, his ſervants or courtiers, perhaps his ſecretaries, or, the men which he had appointed to that ſervice (whether private men, or Prieſts, or Levites, or prophets that lived in his time, as did Iſaiah amongſt others, it is not expreſſed) copied out; to wit, out of ſome writings or fragments of writings then extant, wherein Solomon, or ſome other from his mouth, had written many of his Proverbs; or, it may be, out of ſome publick Records that were kept of Solomons Act, and Monuments. It ſeems Hezekiah, in his zeal to promote the cauſe of Religion, appointed ſome to this ſervice of collecting the choiceſt of Solomons Proverbs that were found at that time in any other book; which having done, & reduced them into order, and prefixed this Inſcription, they were joyned to this book: ſee the Note chap. 1.1.
Verſ. 2. It is the glory of God to conceal a thing, &c.] God may be ſaid to conceal a thing, 1. in that he doth not communicate his counſels and purpoſes unto others, by way of adviſing concerning any thing which he intends to do, (for, ſaith the Prophet, Iſa. 40.13. Who hath directed the ſpirit of the Lord, or being his counſellor hath taught him?) but doth, without any ſuch conſultation, what ever ſeemeth good in his own eyes: 2. in that he hath made known to his people in his word many truths, which are to them unſearchable myſteries, the cauſes whereof, and the manner how they ſhould be, humane reaſon is no way able to reach; as the Trinity of perſons in the unity of the Godhead, the eternall generation of the Son, and proceſſion of the holy Ghoſt, & many ſuch like: 3. in that there are many things the knowledge whereof God imparteth not to any, but reſerveth it wholly to himſelf; as the hour of mens naturall death, and the day of judgement; and many things again there are which he revealeth to ſome, and not to others, according to that Matth. 11.25. I thank thee, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes: and 4. in that he doth many things, the cauſes and reaſons whereof the wiſeſt of men are no way able to comprehend and ſearch out; which as it is true in many naturall things, (for who can exactly demonſtrate the reaſon of the blowing of the winds, Ioh. 3.8. & of the ebbing and flowing of the ſea?) ſo much more in his higher acts of providence; as when he decreeth and bringeth about the ſinfull actions of wicked men, without being in the leaſt degree the author of their ſins, when he puniſheth infants for the ſins of their parents, and many other things of the like nature, of which we ſee what the Prophet ſaith, Iſa. 45.15. Verily, thou art a God that hideſt thy ſelf, O God of Iſrael. Now however God hath much glorified himſelf by revealing many things to men, eſpecially of his will and counſel concerning mans ſalvation; yet by this his concealing things in other regards from men, he hath brought far more glory to himſelf: and that becauſe hereby it appeareth 1. how infinite and incomprehenſible the wiſdome of God is, the wiſeſt being forced to cry out with the Apoſtle, Rom. 11.33. O the depth of the riches both of the wiſdome and knowledge of God! how unſearchable are his judgements, and his wayes paſt finding out! 2. that God is to be believed in what-ever he ſaith, becauſe he hath ſaid it, though man be not able to conceive how it ſhould be; and 3. that God may do what-ever he pleaſeth, and that his will is the ſupreme rule of all juſtice, and that he is no way bound to give an account of any thing that he ſaith or doth, Iob 33.13. As for the following oppoſite clauſe, but the honour of kings is to ſearch out a matter, the drift of that is, to ſhew that the greateſt of men muſt not think to be like God herein; but that even kings themſelves ought to eſteem it their honour, to adviſe and conſult with their friends and counſellors in all their great affairs, and that it is indeed an honour to them, and that for which they ſhall be greatly loved & feared & reverenced, when they make diligent enquiry into the ſtate of their kingdomes, & as far as may be into the ſecreteſt tranſactions of other neighbouring nations, ſo that no plot ſhall be ſo cloſely carried on at home or abroad, but that they ſhall diſcover it; when they ſhall with much pains ſearch into all kind of knowledge, divine & humane, eſpecially that of their own laws, & what-ever may beſt enable them for their government, & gain credit thereto; when they can ſearch out the truth in the moſt intricate cauſes that are brought before them, as Solomon did in that of the two harlots, 1 King. 3. (ſee the Note alſo Job 29.16.) & when they are carefull to clear unto the people the juſtice of all their judiciall proceedings. This, I conceive, is that which Solomon intended in this obſcure Proverb. Yet there are other Expoſitions given of it, which have likewiſe ſome probability in them. As 1. that it is for the glory of God that the Scripture, wherein he reveals his will to men, ſhould be in many places obſcure & hard to be underſtood; becauſe, through the juſt judgement of God, ſome profane perſons ſtumbling hereat, do deſpiſe it & caſt it away, whilſt the godly do with the greater diligence enquire into it, & reverencing it the more for this, are the more careful not raſhly at any time to meddle with it: but that it is for the honour of kings, with all diligence to ſearch the Scriptures, that they may be the better able to carry themſelves in all things as Gods vice-gerents. Yea becauſe the following Proverbs in this place are for the moſt part the more intricate, becauſe they are expreſſed under ſeverall ſimilitudes & tropes & allegories, therefore with particular reſpect to them this may be premiſed, that it is for the glory of God thus to conceal things; but that it will be for the honour of kings to ſearch out the meaning of them. And 2. that when God ſeeth the wickedneſſe of men, & yet paſſeth it by as if he took no notice of it, this is for his glory, becauſe hereby it is ſeen how infinitely long-ſuffering & patient he is; but that kings muſt not with us wink at the wickedneſſe of men, it being much for their honour to ſearch out and to puniſh notorious offenders. But the firſt expoſition is clearly the beſt.
Verſ. 3. The heaven for height, and the earth for depth, and the heart of kings is unſearchable.] That is, As no man can exactly ſearch out the height of the heaven, or the depth of the earth; or, As no man can diſcover what is in the heaven above, becauſe of its height, or what is in the earth beneath, becauſe of its depth; ſo neither can men ſearch out the hearts of kings, or diſcover the deſigns and counſels that are in their hearts. Now though this be generally true of all mens hearts, that other men cannot exactly know them, Jer. 17.9; yet it is here particularly affirmed of kings, as being more eminently ſo with them then with others: and that either becauſe diſſimulation is a chief piece of that policy, which they call king-craft; or elſe rather becauſe the cares and counſels of kings muſt needs be ſo exceeding many, and their wiſdome (when they are ſuch as they ought to be) ſo exceeding great, and their aimes and deſignes ſo high, and their projects ſo profound, and all theſe are uſually carried on ſo cloſely, that other men are not able to reach them. And the drift of this Proverb is, either 1. to teach kings how they ought in this regard to carry themſelves; or 2. to ſhew that it is as vain and fooliſh a curioſity, (though many be much taken with it,) to goe about to ſearch out the ſecret deſigns of kings, as to ſearch out the height of the heaven, or the depth of the earth; or elſe 3. to imply (as with reference to the foregoing verſe) how much more impoſſible it muſt therefore needs be, to ſearch out the counſels and judgements of God.
Verſ. 4. Take away the droſſe from the ſilver, and there shall come forth a veſſel for the finer.] That is, The ſilver being ſo refined, will be fit to be made into any veſſel of plate by the work of the gold-ſmith.
Verſ. 5. Take away the wicked from before the king, &c.] That is, let them be cut off, or baniſhed either out of his kingdome, or out of his Court: and his throne shall be eſtablished in righteouſneſſe; to wit, 1. becauſe God is pleaſed with ſuch impartiall execution of juſtice upon offenders, and others will be hereby made the more carefull to avoid all ſuch waies of wickedneſſe, both which will move God to bleſſe and eſtabliſh both king and kingdome; yea the more righteous the people are, the more faithfull they will be to their king, even for conſcience ſake; and 2. becauſe evil counſellors and flattering paraſites, when they are the favourites of kings, and familiar with them, do uſually hinder the juſtice that ſhould be in his government, and by their oppreſſion of the ſubjects, do alienate their affections from him, and both theſe tend to the ruin both of king and kingdome. See the Note alſo chap. 20.8.
Verſ. 6. Put not forth thy ſelf in the preſence of the king, &c.] To wit, either 1. by way of vaunting and boaſting and exalting thy ſelf above others, for thy knowledge, or wiſdome, or any ſuch thing; or 2. by way of ſlaunting it out in the bravery of thine attire, the gallantry of thine attendance, thine horſes and chariots, or any thing of that nature, as if thou meanteſt to vye with himſelf or his princes in theſe regards, (which is indeed perillous, becauſe princes are wont to look upon ſuch perſons with a very malignant and jealous eye;) or, by way of intruding thy ſelf to be near unto him, or of any bold carriage of thy ſelf in his preſence. And thus it may be much the ſame with that which follows, and ſtand not in the place of great men; that is, thruſt not thy ſelf into thoſe places, wherein Nobles, or at leaſt perſons of greater rank then thy ſelf, ſhould ſit or ſtand; or, do not inſinuate thy ſelf into their company, or to ſit cheek by jowle amongſt them; or, do not ambitiouſly affect to be in offices and places of honour about kings. For indeed the affectation of being in kings Courts, and the ambitious ſtriving to be in high places, is that againſt which this Proverb ſeems to be intended.
Verſ. 7. For better it is that it be ſaid unto thee, Come up hither; then that thou shouldeſt be put lower in the preſence of the prince, whom thine eyes have ſeen.] As if he ſhould have ſaid, into whoſe preſence thou haſt ambitiouſly intruded thy ſelf, even to be near to him, and then at laſt all that thou getteſt by it is to be diſgraced in his preſence; or, who hath honoured thee by admitting thee into his preſence, and now by being preſent at thy diſgrace doth encreaſe thy ſhame. And it may ſeem that from hence our Saviour took that parable of his, Luk 1.4.7, &c. concerning mens ſeating themſelves in the loweſt places when they are invited to any feaſt.
Verſ. 8. Goe not forth haſtily to ſtrive, &c.] That is, without juſt cauſe, or upon every triviall occaſion, or raſhly, before thou haſt well conſidered of the buſineſſe, and what the event of it is like to be, or before all fair means have been uſed to compoſe the difference in a peaceable way. As for that expreſſion here uſed of going forth to ſtrive, it may be meant either of going forth before the judgement-ſeat of the magiſtrate; or, as ſome would have it, of running forth in haſty anger, upon any word of diſpleaſure heard, into the ſtreets, there to chide or quarrel with a neighbour that hath ſo offended him; or elſe, it may be uſed to imply, that men ſhould not meddle with other mens contentions, or rather, that they ſhould not enter into ſtrife of their own accord, unleſſe they were forced and as it were drawn to it. Lest thou know not what to doe in the end thereof, when thy neighbour hath put thee to shame; to wit, by foiling thee in thy ſuit, and ſo diſcovering the injuſtice of thy dealing with him, and haply cauſing thee to undergoe ſome mulct or puniſhment; or, by prevailing againſt thee ſome other way to thy diſgrace, wherewith thou wilt be ſo enraged, that, as a man bereaved of ſenſe and reaſon, thou wilt not know in a manner what thou doeſt; or, whereby thou wilt be ſo puzzled, that thou wilt not know what to doe, either in thine own defence, or againſt thine adverſary, but maieſt haply be tranſported to doe ſomething that may be diſhonourable and prejudiciall to thee.
Verſ. 9. Debate thy cauſe with thy neighbour himſelf, &c.] That is, Argue the matter of difference which thou haſt againſt thy neighbour between thee and him alone, and ſo make an end of it: and diſcover not a ſecret to another; that is, let not others by your open contending, whether before the judge or elſewhere, be made privy to that ſecret quarrel that is betwixt thee and thy neighbour: or, however, if the cauſe be brought before others, be ſure that thou do not then in the heat of anger upbraid him with any ſecret fault which thou knoweſt by him; keep cloſe to the cauſe in hand, and run not out into any opprobrious tearms by way of twitting him with other ſecret offences of his, to which thou only were privy. This I conceive is the meaning of this Proverb. Yet ſome underſtand the laſt clauſe more generally, of all blazing abroad the ſecret offences of men, or the ſecrets which they have been entruſted with, and accordingly they read it, and diſcover not the ſecret of another.
Verſ. 10. Leſt he that heareth it, put thee to shame, &c.] If by diſcovering a ſecret in the foregoing verſe, we underſtand the bringing of a private difference to a publick hearing, then accordingly this may be meant of mens condemning him for this when it ſhall come to be heard, or of his being cenſured for the injuſtice of his cauſe, and the ſhame he will undergoe thereby, as before verſ. 8. But if it be meant of a mans upbraiding his neighbour with any ſecret offence formerly known to him, whilſt they are contending about ſome other matter of difference before a magiſtrate or otherwiſe, then this clauſe may be underſtood thus, Leſt he that heareth it put thee to shame; that is, Leſt thoſe that ſtand by and hear this, obſerving thy furious and revengefull ſpirit, do think the worſe of thee and thy cauſe, and condemn thee for it in every place where they come. And laſt of all, if we underſtand the laſt clauſe of the foregoing verſe of all blazing abroad any ſecret imparted to them, then this clauſe here may be underſtood two ſeverall waies: Leſt he that heareth it put thee to shame; that is, Leſt thoſe to whom thou doſt diſcover thy neighbours ſecret, do afterwards ſpread it abroad to others, and ſo hereby thou comeſt to be generally talked of as a blab and tale-bearer: or, Leſt thy neighbour that heareth it do upbraid thee for violating the lawes of friendſhip in this caſe, and report it abroad to thy diſcredit, that thou art a treacherous unfaithfull man, and one that cannot keep counſell. And thine infamy turn not away; that is, and ſo this will turn to thy perpetuall reproach: and by thy ſeeking to credit thy ſelf by diſgracing others, thou wilt at laſt bring the greateſt diſcredit upon thy ſelf.
Verſ. 11. A word fitly ſpoken, &c.] That is, in ſeaſon; ſee the Note chap. 15.23. Yet it may be meant alſo of that which is ſpoken to the purpoſe, and in a right manner, with all fitting vehemence or ſoftneſſe, elegancy or perſpicuity. It is in the Hebrew, A word ſpoken upon his wheels, (the ground of which expreſſion ſeems to be this, that when men ſpeak in ſuch a manner, their words are carried as it were with wheels, to wit, roundly and readily, into the eares and hearts of thoſe that hear them, to affect them with that which is ſpoken, and to convince them of the truth of it; whereas without theſe due requiſites in ſpeaking, they goe on heavily as a cart that is drawn without wheels.) Is like apples of gold in pictures of ſilver; that is, moſt precious and pleaſant. Now by theſe apples of gold in pictures of ſilver are meant, either pieces of gold caſt or made in the form of apples, and then compaſſed about with a kind of ſilver net-work curiouſly wrought, through which the golden apples might appear; or elſe rather, pictures that are overlayed with ſilver, and then afterwards beautified with the gilded figures of oranges, pomegranats, apples, &c. or pictures engraven on tablets of ſilver, adorned with inlayed figures of apples of gold.
Verſ. 12. As an ear-ring of gold, and an ornament of fine gold, ſo is a wiſe reprover upon an obedient ear.] This may be added here as an inſtance of that which was ſaid in the foregoing Proverb concerning the good that is done by a word fitly ſpoken. But yet it may be underſtood ſeverall waies: as 1. that a man that reproveth others with ſuch wiſdome that thereby he winneth them to hearken to his reproof, is a very precious treaſure, as an ear-ring of gold, and an ornament of fine gold: or 2. that a wiſe reprover, and one that is willing to hearken to ſuch reproofs, are both in their place very precious; the one as an ear-ring of gold, the other as an ornament of fine gold: or 3. that as a golden ear-ring, and ſome precious jewell of fine gold hanging thereon, do moſt fitly agree, and are a mutuall beautifying one to the other; ſo a faithfull reprover, and one that ſubmiſſively hearkeneth to his reproof, are not only ſutable and well met, but are alſo mutually an honour each to the other: or 4. that a wiſe reprover, when he meets with one that is obedient to his reproofs (for otherwiſe a reproof never doth good) is an ornament to ſuch a man, as is an ear-ring of gold to a man, or an ornament of fine gold, or as is an ear-ring when it hath alſo ſome precious coſtly jewel hanging upon it. The drift of the Proverb is, to ſhew that it is no diſhonour, but rather an honour, to a man to be faithfully reproved: though a reproof may be painfull, as is the boring of the ear to put in an ear-ring, yet a wiſe reproof is the ears beſt ornament, to wit, when the ear is opened, digged or bored (as the word in the original ſignifieth in that place Pſal. 40.6. mine ears haſt thou opened;) and that not only becauſe it is a great honour to a man quietly to ſubmit to a wiſe reproof, but alſo eſpecially becauſe the grace that is wrought in a man, and the manifold benefits that redound to him thereby, are a moſt choice and lovely ornament to him; and therefore every man ſhould rather love then hate ſuch a wiſe reprover.
Verſ. 13. As the cold of ſnow in the time of harveſt, &c.] That is, As the cold of ſnow in harveſt (ſuppoſing it ſhould then unexpectedly & miraculouſly fall,) or, As cold as ſharp as that in ſnowy weather, or that is cauſed by winds that come from Northern ſnowy countries, or the hills and mountains where the ſnow lyeth all the year long, doth exceedingly refreſh men in the heat of ſummer, eſpecially thoſe that labour at harveſt-work; or rather, As when men have cooled their hot wines or any other drink by ſetting it in the ſnow, (as they doe in Spain and other hot countries, where they reſerve it from winter to ſummer, or have it continually brought down to them from the tops of the mountains) this muſt needs exceedingly revive and refreſh them in their drought and heat: ſo is a faithfull meſſenger to them that ſend him; to wit, both in regard of that hope and confidence they have in him, which doth ſomewhat refreſh and eaſe their hearts in the midſt of all their cares and fears, as at the very time when they do ſend him, ſo alſo all the time he is away from them; & likewiſe eſpecially in regard of the good account that he is ſure to give at his return, of the faithfull diſpatch of their buſineſſe, which after ſuch eager expectation, ſuch longing & languiſhing deſires, muſt needs be a great refreſhing to them, & moſt of all if by his diligent diſpatch he returns before he was expected.
Verſ. 14. Who ſo boaſteth himſelf of a falſe gift, &c.] To wit, by promiſing great things, which he never performeth: is like clouds and wind without rain; becauſe as ſuch clouds & winds put men in hope of rain, but yield none, & ſo by the diſappointment of mens hopes, their grief is the greater; ſo is it when a man promiſeth great matters, and faileth thoſe that thereupon expected much from him. But yet ſome conceive that this may be underſtood alſo of thoſe that boaſt of gifts & graces and endowments, which indeed they have not. However ſuch men, in regard of their aiery emptineſs & high-flown pride, & loftineſs of carriage, & withall their lightneſs & inconſtancy, may well be compared to buſtling mutable winds, & high-flying clouds, that never yield a drop of rain. And it may well be alſo that it is with reference to this place the Apoſtle Iude verſ. 12. compares falſe teachers to clouds without water, carried about with winds: becauſe ſuch men, though they uſually make a great vaunting ſhew of high-flown notions, and much that is in them above other men; yet indeed they are mere vapours and empty nothings, unſtable and changing with every wind, and all the glorious promiſes which they make to their diſciples of pardon of ſins, peace and liberty, are empty and deceitfull. 2. Pet. 2.19.
Verſ. 15. By long forbearing is a prince perſwaded, &c.] That is, ſay ſome Expoſitors, When a Prince doth for a while forbear powring forth his rage upon thoſe with whom he is offended, his anger will cool by degrees, and then he may be eaſily perſwaded to what is fitting. And if we thus underſtand this clauſe, then the next, and a ſoft tongue breaketh the bone, may be accordingly meant of a princes prevailing with a ſtiffe, ſtubborn and tumultuous people, by fair and gentle language. But I rather underſtand the firſt clauſe of the forbearance of ſubjects or ſervants towards their prince, to wit, that if they can with patient ſilence bear what-ever the prince ſaith or doth to them, forbearing to manifeſt the leaſt diſcontent either by word or geſture, yea a while forbearing to beg pardon, this is the beſt way to pacify and perſwade them. And to the ſame purpoſe is the following clauſe, that a ſoft tongue, that is, a ſoft anſwer, as it is chap. 15.1. mild and lowly language, breaketh the bone; that is, overcometh the ſtouteſt, the moſt ſtern and rigid men, that otherwiſe would never bend nor yield, and ſo appeaſeth the greateſt and hardeſt anger. There may be herein an alluſion to ſome precious oyle, that will not only ſupple the fleſh, but alſo ſoak to the very bone, and have ſome operation thereon. But queſtionleſſe the drift of Solomon in the expreſſions here uſed was to repreſent it as a ſtrange thing, that ſo ſoft a piece of fleſh as the tongue is ſhould break a hard bone.
Verſ. 16. Haſt thou found honey? eat thou ſo much as is ſufficient for thee; leſt thou be filled, &c.] As if he ſhould have ſaid, Eat not exceſſively of the moſt pleaſing meats; or more generally, be moderate in the uſe of thoſe things, which for the ſweet pleaſure and delight they yield, men are naturally prone with much eagerneſſe to deſire, leſt exceeding therein, they prove at laſt in the effects thereof bitter and diſtaſtfull, hurtfull and diſhonourable to you. But now many expoſitors conceive, that the leſſon intended hereby is, that when a man hath met with a friend, whoſe converſation is pleaſing and delightfull to him, he muſt be carefull that he be no way burdenſome to him: and ſo accordingly they hold that the meaning of this ſimilitude is ſet forth in the following verſe, Withdraw thy foot from thy neighbours houſe, or, Let thy foot be ſeldome in thy neighbours houſe; leſt he be weary of thee and hate thee.
Verſ. 18. A man that beareth falſe witneſſe againſt his neighbour, &c.] To wit, either by ſpreading abroad falſe reports of him, or by teſtifying any thing that is falſe of him before a magiſtrate: is a maul, and a ſword, and a sharp arrow; that is, he is by all manner of means miſchievous to his neighbour, both to his perſon, his eſtate and good name; or, he is of all things the moſt miſchievous to men, the wounds he gives are moſt deadly & incurable; that which he doth is all one as if he ſhould beat out a mans brains with a club, or cut his throat, or let out his bowels with a ſword, or ſtrike his heart through with an arrow: and that not only becauſe a mans good name is more precious to him then his life, but alſo becauſe by falſe witneſſes the very lives of men are often taken away.
Verſ. 19. Confidence in an unfaithfull man in time of trouble is like a broken tooth, and a foot out of joint.] To wit, becauſe it will both fail a man in a time of need, and likewiſe put him to much ſorrow and miſery, as a broken tooth will do when a man comes to chew his meat with it, and as a foot out of joint will do when a man offers to go upon it: and that not only becauſe it muſt needs exceedingly vex and fret a man that he did put confidence in ſuch an one; but alſo becauſe ſuch faithleſſe men do often in ſtead of helping their friend in his miſery, become moſt cruell and deadly enemies to him; at leaſt they are wont to caſt ſome aſperſions or other upon him, whom in his diſtreſſe they forſake, as deſiring thereby to excuſe or juſtify themſelves. Some make the ground of the ſimilitude to be this, that as a broken tooth and a foot out of joint uſe to be full of pain in foul weather; ſo confidence in an unfaithfull man bringeth great grief and miſery upon men in the hour of affliction. But the former explication of the ſimilitude is far the cleareſt.
Verſ. 20. As he that taketh away a garment in cold weather, and as vinegar upon nitre, ſo is he that ſingeth ſongs to a heavy heart.] I know that moſt of our beſt Expoſitors do own a Tranſlation of the words here in the Original, that is quite contrary to this in our Bibles, to wit, that As he that putteth on a garment in cold weather, and powreth vinegar upon nitre, ſo is he that ſingeth ſongs to a heavy heart. And indeed according to this Tranſlation the meaning of the Proverb is very plain: to wit, that as the putting on of garments in winter doth keep off cold, and warm the body, and as nitre is diſſolved and waſted by vinegar; ſo doth muſick and ſinging and words of conſolation allay or drive away the bitterneſſe of a grieved ſpirit. But now according to our Tranſlation, the ſenſe of this Proverb muſt needs be directly oppoſite to that: to wit, that muſick and ſinging, and all other things tending to mirth and chearfulneſſe, are altogether unfitting and unſeaſonable for a man in great heavineſſe, and do encreaſe the miſery of him that was in miſery enough before; even as it muſt needs be unfitting and unſeaſonable to ſtrip a man of his garments in cold weather, and to poure vinegar upon nitre. Indeed becauſe it is hard to determine certainly what this nitre was, therefore it muſt needs be hard to ſhew wherein the ſimilitude conſiſts, betwixt pouring vinegar upon nitre, and ſinging ſongs to a heavy heart. It is uſually ſaid, (and it is gathered from that which Pliny and other ancient Authors have written hereof) that it was a kind of matter or ſubſtance, white in colour like ſalt, and bitter in taſt, uſually found in Iudea and Egypt, there being a place in Egypt that was thence called Nitria; that it was by the heat of the Sun made of ſome kind of mould, or of rain or river-water in fenny countries, and was often ſo compacted by the Suns heat, that it would be as hard as a ſtone; and that it was commonly uſed, as in many phyſicall waies, ſo alſo for clearing the skin of ſpots and freckles, and eſpecially for the cleanſing of woollen or linnen cloaths, and the taking out of ſtaines and bloches that were in them, which is indeed evident by that of the Prophet Jer. 2.22. Though thou wash thee with nitre, and take thee much ſope, yet thine iniquity is marked before me, ſaith the Lord God. Now hence we may in part conceive, why the ſinging of ſongs to a heavy heart is compared to vinegar upon nitre: to wit, either 1. becauſe as vinegar doth hinder the cleanſing quality of nitre, ſtains cloaths, making them fowler rather then cleaner, & doth alſo in other reſpects hinder the vertue of the nitre; ſo is the ſinging of ſongs rather a trouble and vexation, then any refreſhing to a man overwhelmed with ſorrow: or 2. becauſe as vinegar doth diſſolve and mar the nitre, & being poured upon it maketh it burn & ſmoke & crackle, as lime with us will do when water is poured upon it; ſo ſongs & merriment do even melt the grieved ſoul, & are ſo far from allaying, that they rather mightily encreaſe a mans heavineſſe. Beſides that naturally paſſions oppoſed are wont to grow more violent: in the caſe here mentioned the heavy heart is apt to be afflicted, becauſe others do not compaſſionate him in his miſeries, & apt to ſuſpect that they make his miſery the ground of their ſongs & rejoycing.
Verſ. 21. If thine enemy be hungry, give him bread to eat, &c.] That is, any food that is requiſite for him: whence it is that the Apoſtle Rom. 12.20. renders this in more generall tearms, Therefore if thine enemy hunger, feed him. And under this is comprehended the doing of any other office of love or courteſy for an enemy, which he ſtands in need of; as is evident by that which the Apoſtle addeth in the fore-cited place verſ. 21. Be not overcome with evill, but overcome evill with good.
Verſ. 22. For thou shalt heap coales of fire upon his head, &c.] That is, ſay ſome, Hereby thou wilt cauſe him preſently to caſt away all hatred, & all thoughts of evill intended againſt thee, out of his heart, as a man, if coales of fire ſhould be poured upon his head, would immediately ſtrike or ſhake them off. And again, others underſtand it ſimply thus; that by thus returning good for evill to enemies, men ſhall manifeſt very ardent love to them, which God will ſurely requite, as is expreſſed in the following words, and the Lord shall reward thee. And others likewiſe thus; that hereby men ſhall cauſe the hearts of their enemies to burn within them either with terrors of conſcience, grief, vexation or ſhame, appearing outwardly in the fiery bluſhing of their faces, becauſe they have formerly hated and injured thoſe that now have manifeſted ſuch wonderfull goodneſſe & love to them; or elſe with fervent love towards them, whom they have formerly hated with a deadly hatred, and ſo of enemies ſhall become their friends. Yea & the moſt of Expoſitors alſo hold, that this expreſſion of heaping coals of fire upon an enemies head may imply, that if he be not overcome by ſo many multiplied kindneſſes heaped one upon another, feeding him when he is hungry, & giving him drink when he is thirſty, &c. this will bring the curſe of God, yea the more heaps of wrath and puniſhments upon him. And thus Solomon, ſay they, ſets down together what the effect of this would be, 1. upon his enemy, if he proved irreconcilable, to wit, that God would puniſh him; and 2. upon himſelf, and the Lord shall reward thee. But I rather think that in this figurative expreſſion there is an alluſion, either to a way that ancient Phyſicians had of curing apoplexies & phrenſies, that proceeded from cold cauſes, by applying coals of fire to their heads; or elſe rather to the cuſtome of founders, who by making great fires upon their metals, yea though it be the hardeſt iron or ſteel, do thereby melt them: and ſo that which is hereby implyed is, that by ſhewing kindneſſe thus to an enemy, a man may cure him of all his former rancour; or elſe, that if an enemy be not wholly droſſe, if there be any metall of ingenuity or good nature in him, this would make him melt, and relent, and of an enemy become a friend. Nor do I ſee but that hereby alſo might be implyed, that if with this an enemy were not as ſilver and gold melted and purged, then he would be as droſſe burnt up & conſumed: for though a man ought by no means to make this his aime in doing good to an enemy, yet that doth not hinder but that Solomon might ſhew us that thus it will be.
Verſ. 23. The North-wind driveth away rain; ſo doth an angry countenance a back-biting tongue.] This is plain. But now this may be read, as it is in the margin of our Bibles, The North-wind bringeth forth rain (& ſo the Rabbins ſay it doth in Iudea, becauſe of the watry clouds that are engendred by the Mid-land Sea that lyeth on the North-weſt of that country;) ſo doth a back-biting tongue, that is ſharp & bitter as the North-wind, an angry countenance, that is, a frowning cloudy diſcontented countenance: and that either 1. in thoſe that are ſlandered & back-bitten by it; or 2. in thoſe who upon ſlanderous tales reported to them, look angerly upon thoſe that never deſerved it at their hands; or 3. in thoſe that by their angry looks intend to diſcountenance all tale-bearers, & ſend them packing away.
Verſ. 24. It is better to dwell in a corner of the houſe top, then with a brawling woman, &c.] See the Note Chap. 21.9.
Verſ. 25. As cold waters to a thirſty ſoul, ſo is good news from a far countrey.] See the Note above verſ. 13. It is ſaid here from a far countrey, 1. becauſe the buſineſſes are for the moſt part very weighty about which we ſend into far countries; 2. becauſe we hear ſeldome from thence, & ſo the longer we wait, & the greater our fears have been, the more welcome are good tidings from thence when they come. And this doubtleſſe Solomon knew by experience, by reaſon of the navies which he ſent forth into countries far remote from Ieruſalem, 1 Kings 9.26, 27, 28. ſee alſo the Note above verſ. 13.
Verſ. 26. A righteous man falling down before the wicked is as a troubled fountain, & a corrupt ſpring.] A righteous man in regard of his purity, the delight that men take in him, & the manifold great benefits that redound to many by him, may well be compared to ſome clear and pleaſant ſpring that is for publick uſe; ſee the Note Chap. 10.11. And accordingly, if by a righteous man falling down before the wicked, we ſhould underſtand (as many do) a righteous man overcome, baniſhed, impriſoned, or otherwiſe oppreſſed by wicked men, he may well be compared to a troubled fountain, & a corrupt ſpring, that is, a fountain or ſpring that is mudded, or ſtopped up with mire & filth; & that becauſe he is thereby unjuſtly diſhonoured & diſgraced, & kept from doing much good which otherwiſe he would do, & that by wicked men who are vile & baſe: & it muſt needs be judged to be againſt all right & reaſon, a very ſad & deplorable thing, when men that are ſuch publick bleſſings ſhould be thus ſuppreſſed & oppreſſed, when ſuch precious fountains ſhall be thus mudded by the inſultations of ſuch wretches, as by the feet of ſo many beaſts trampling upon them. Or 2. if by a righteous man falling down before the wicked, we underſtand, as others do, a good man ſo falling into any groſſe & ſcandalous ſin, that wicked men take notice of it, it may well be ſaid that he is as a troubled fountain, & a corrupt ſpring, that is, a mudded fountain, or, a ſpring marred with the mixture of any unwholſome waters, or by the caſting in of any poyſon or carrion into it: and that both becauſe ſuch a man doth hereby looſe his former honour and credit, & is diſhonoured & diſgraced, (for wicked men will be ſure in ſuch a caſe to inſult over him, & to ſpread abroad & aggravate his ſin by all poſſible wayes;) and likewiſe becauſe he becomes hereby either hurtfull, poyſoning & corrupting others by his example, or at leaſt uſeleſſe or unprofitable, in that men will no more thenceforth hearken to any inſtruction or advice of his, then they will drink of mudded or ſtinking water. But rather the righteous falling down before the wicked, here intended by Solomon, is a righteous man crouching & bowing before a wicked man in any way of ſervile flattery, or yielding by any way of baſe complyance to his commands, or that falls from his integrity for fear of his wrath, or in hope of his favour; either by neglecting to doe his duty (as when he ſhall not dare to reprove him, or to make profeſſion of the truth, &c.) or by doing any thing againſt conſcience, which he knoweth to be evill. And he is ſaid to be as a troubled fountain, and a corrupt ſpring, becauſe thoſe naturall corruptions, that lay before in him, as ſo much mud or gravel at the bottome of a clear fountain, being ſtirred up by the ſeducements of wicked men, the purity of his ſoul & life is hereby mudded with carnall reſpects & worldly intereſts; & ſo he that was before highly honoured, & a great Bleſſing to the place where he lived, becomes hereby (which is a thing very lamentable) worthleſſe & baſe, rather hurtfull then profitable to any.
Verſ. 27. It is not good to eat much hony, &c.] That is, it is very hurtfull, in that it breeds choler, & ſo brings men into many dangerous diſeaſes; but ſee the Notes chap. 17.26. & 18.5: ſo for men to ſearch their own glory, is not glory; that is, for men to ſeek the praiſe & applauſe of men, or any place of honour & dignity above others, (which are naturally indeed to men as ſweet as hony) is ſo far from being an honour & glory to men, that it is rather baſe & diſhonourable. To enjoy any of theſe upon due cauſe is a bleſſing from God; but ambitiouſly to hunt after them▪ & not to ſeek the glory of God onelyonly, is vain-glory, & maketh men vile & deſpicable: the more men labour for them, the more unworthy they are of them.
Verſ. 28. He that hath no rule over his own ſpirit, &c.] See the Note chap. 16.32. is like a city that is broken down and without walls; that is, he is continually in deſperate danger: to wit, becauſe as when a town is diſmantled of her walls, any …ody may go out & come in at their pleaſure, which often brings ruine to it, and it lyeth alwaies open to the incurſion of enemies; ſo when a man hath no command of his corrupt affections, many things proceed from him in word & deed, which bring miſchief upon him, & his enemies, evill ſpirits & wicked men, may at all times break in upon him, & prevail over him, & bring him into bondage, & make him doe what-ever they pleaſe. Man was once in the ſtate of innocency, as a well-walled city: but Satan having broken down this wall by the ſin of our firſt parents, unleſſe it be repaired again by renewing grace, every man, by reaſon of the violence of his corrupt paſſions, is continually lyable to be made a prey to his ſpirituall enemies.