Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Proverbs · Chapter 16
CHAP. XVI. Verſ. 1. The Preparations of the heart in man]
HEE ſaith not of man, as if it were in mans power to diſpoſe of his own heart; but in man, as wholly wrought by God; for our ſufficiency is not in ourſelves, but in him (as wee live, ſo) wee move, Act. 18.28. (underſtand it of the motions of the minde alſo.) It is hee that faſhioneth the hearts of men, Pſal. 33.13. ſhaping them at his pleaſure. Hee put ſmall thoughts into the heart of Ahaſhueroſh, but for great purpoſes. And ſo hee did into the heart of our Henry 8. about his Marriage with Katherine of Spain, Scult. Annal. dec. 2. ep. dedic.the Riſe of that Reformation here, Quam deſperaſſet atas praterita, admiratur praeſens, obſtupeſcet futura, as Scultetus hath it, which former ages deſpaired of, the preſent admireth, and the future ſhall ſtand amazed at.
And the anſwer of the tongue is from the Lord] For though a man have never ſo exactly marſhalled his matter in hand,foreign diſponere, ordinare, & aciem inſtruere ſignificat. as it were in battel array (as the Hebrew word here imports, and as David uſing the ſame word, ſaith, hee will marſhal his Prayer, and then bee as a ſpy upon a watch-tower, to ſee what became of it, whether hee got the day, Pſal. 5.3.) though hee have ſet down with himſelf both what and how to ſpeak; ſo that it is not only ſcriptum in animo, ſed ſculptum etiam, as the Orator ſaid, yet hee ſhall never bee able to bring forth his conceptions, without the obſtetrication of Gods aſſiſtance. The moſt eloquent Demoſthenes, foreign.being ſent ſundry times in Ambaſſage to Philip King of Macedony, thrice ſtood ſpeechleſs before him, and thrice more forgot what hee intended to have ſpoken. Likewiſe Latomus of Lovain (a great Scholar) having prepared a ſet ſpeech to bee made before the Emperour Charles the fifth, was ſo confounded when hee came to deliver it, that he uttered nothing but non-ſenſe, and thereupon fell into a fit of deſpair. So Auguſtine having once loſt himſelf in a Sermon, and wanting what elſe to ſay, fell upon the Ma…ichees (a point that hee had well ſtudied) and by a good Providence of God, converted one there preſent, that was infected with that errour. Digreſſions are not alwayes unuſeful: Gods Spirit ſometimes draws aſide the doctrine to ſatisfie ſome ſoul which the Preacher knows not. But though God may force it, yet man may not frame it; and it is a moſt happy ability to ſpeak punctually, directly, and readily to the point. The Corinthians had elocution as a ſpecial gift of God: And St. Paul gives God thanks for them, that in every thing they were inriched by him, in all utterance, and in all knowledge, 1 Cor. 1.5.
Verſ. 2. All the wayes of a man are clean in his own eyes] Every man is apt enough to think well of his own doings, and would bee ſorry but his penny ſhould bee good ſilver. They that were born in hell, know no other heaven; neither goes any man to hell, but hee hath ſome excuſe for it. Quintilian could ſay, Sceleri nunquam defuiſſe rationem: As covetouſneſs, ſo moſt other ſins go cloaked and coloured.Auguſt. Sed ſordet in conſpectu judiciis quod fulget in conſpectu eſtimantis. All is not gold that gliſters. A thing that I ſee in the night may ſhine; and that ſhining proceed from nothing but rottenneſs.Bern. Melius eſt pallens aurum, quam fulgens aurichalcum; That which is highly eſteemed amongſt men, is abomination in the ſight of God, Luke 16.15.
But the Lord weigheth the ſpirits] Not ſpeeches and actions only, as Prov. 5.21. but mens aims and inſides. Men ſee but the ſurface of things, and ſo are many times miſtaken; but Gods fiery eyes pierce into the inward parts, and there diſcover a new found world of wickedneſs. Hee turns up the bottome of the bag, as Joſephs ſteward did; and then out come all our thefts and miſ-doings, that had ſo long lain latent.
Verſ. 3. Commit thy works unto the Lord] Depend upon him alone for direction and ſucceſs; this is the readieſt way to an holy ſecurity and ſound ſettlement. Hang not in doubtful ſuſpenſe, as Meteors do in the ayr, Luke 12.29. Neither make diſcourſes in the ayr (ſo one renders it) as thoſe uſe to do, whoſe hearts are haunted with carking cares. Let not your thoughts bee diſtracted about theſe things. So the Syriack hath it. But caſt your burden upon the Lord, Pſal. 55.22. by a Writ of remove, as it were. Yea caſt all your care upon God, for hee careth for you, 1 Pet. 5.7. I will bee Careleſs according to my name, ſaid John Careleſs Martyr. Commit the matter to God, and hee will effect it, Pſal. 37.5.
And thy thoughts ſhall bee eſtabliſhed] Never is the heart at reſt till it repoſe upon God; till then it flickers up and down, as Noahs Dove did upon the face of the Flood, and found no footing, till ſhee returned to the Ark. This is certain (ſaith a Revered Divine,Mr. Caſe. yet living) ſo far as a ſoul can ſtay on, and truſt in God, ſo far it injoyes a ſweet ſettlement and tranquillity of ſpirit; Perfect truſt is bleſſed with a perfect peace: A famous inſtance for this we have in our Saviour, Now is my ſoul troubled, and what ſhall I ſay? Father ſave me from this hour; but for this cauſe came I to this hour, Father glorifie thy name, Joh. 12.27, 28. All the while the eye of his humanity was fixed upon deliverance from the hour of temptation, there was no peace nor reſt in his ſoul; becauſe there hee found not onelyonly incertainty, but impoſſibility; For this cauſe came I to this hour. But when hee could come to this, Father glorifie thy name, when hee could wait on, acquieſce in, and reſign to the will of his Father; wee never hear of any more objection, fear, or trouble. Thus hee.
Plato finem bujus mandi bonitatem Dei eſſe affirmavis.Verſ. 4. The Lord hath made all things for himſelf] that is, for his own glory, which hee ſeeks in all his works; and well hee may; for firſt, hee hath none higher than himſelf, to whom to have reſpect: And ſecondly, hee is not in danger (as wee ſhould bee in like caſe) of being puffed up or deſirous of vain-glory. Or thus, Hee hath made all things for himſelf, that is, for the demonſtration of his goodneſs,De Doctr. Chriſtiana. according to that of Auguſtine, Quiabonus eſt Deus ſumus; & in quantum ſumus, boni ſumus. Wee owe both our being and well-being, and the glory of all to God alone, Rom. 1…. ult.
Bern.The wicked alſo for the day of evil] i. e. of deſtruction. Hereof Dei voluntas eſt ratio rationum; nec tantum recta ſed regula. Howbeit, whereas Divines make two parts of the decree of Reprobation, viz. Preterition and Predamnation; All agree for the latter (ſaith a learned Interpreter) that God did never determine to damn any man for his own pleaſure, but the cauſe of his Perdition was his own ſin. And there is a reaſon for it. For God may (to ſhew his Sovereignty) annihilate his creature, but to appoint a reaſonable creature to an eſtate of endleſs pain, without reſpect of his deſert, cannot agree to the unſpotted juſti…e of God. And for the other part of paſſing over, and forſaking a great part of men for the glory of his Juſtice, the exacteſt Divines do not attribute that to the meer will of God, but hold, that God did firſt look upon thoſe men as ſinners, at leaſt in the general corruption brought in by the Fall; For all men have ſinned by Adam, and are guilty of high Treaſon againſt God.
Verſ. 5. Every one that is proud in heart, &c.] That lifts up himſelf againſt God, and his righteous Decree, daring to reprehend what they do not comprehend about the doctrine of Reprobation, as thoſe Chatters, Rom. 9.20. Theſe, whiles like proud, and yet brickle clay, they will bee knocking their ſides againſt the ſolid and eternal Decree of God (called Mountains of braſs, Zach. 6.1.) they break themſelves in peeces. So likewiſe do ſuch as ſtumble at the word, being diſobedient, whereunto alſo they were appointed, 1 Pet. 2.8. How much better were it for them to take the Prophets counſel, Hear, and give ear, bee not proud, for the Lord hath spoken it. Give glory to the Lord your God (let him bee juſtified and every mouth ſtopped, ſubſcribe to his moſt perfect juſtice, though it were in your own utter deſtruction, before your feet ſtumble upon the dark mountains, &c. Jer. 13.15, 16. That was a proud and Atheiſtical ſpeech of Lewis the eleventh, St ſalvabor, ſalvabor; ſi vero damnabor, damnabor. If I ſhall be ſaved, I ſhall bee ſaved; and if I ſhall bee damned, I ſhall bee damned; and there is all the care that I ſhall take. Not unlike to this was that wretched reſolution of one Ruffus, of whom it is ſtoried, that hee painted God on the one ſide of his ſhield, and the Devil on the other, with this mad Motto, Si tu me nolis, iſte rogitat. If thou wilt not have mee, here is one will.
Though hand joyn in hand] See the Note on Chap. 11.21. Some make hand in hand to bee no more than out of hand, Immediately, or with …aſe; for nothing is ſooner, or with more eaſe done, than to fold one hand in another. God ſhall ſpread forth his hands in the midſt of them, as hee that ſwimmeth ſpreadeth forth his hands to ſwim, and hee ſhall bring down their pride together with the ſpoil of their hands, Iſa. 25.11. The motion in ſwimming is eaſie, not ſtrong; for ſtrong ſtroaks in the water would rather ſink, than ſupport. God with greateſt facility can ſubdue his ſtouteſt adverſary, when once it comes to handy-gripes, when once his hand joyns to the proud mans hand (ſo ſome ſenſe this text) ſo that they do manus conſerere, then ſhall it appear that it is a fearful thing to fall into the hands of the living God, Heb. 10.
Verſ. 6. By mercy and truth iniquity is purged] Leſt the proud perſon hearing theſe dreadful threats ſhould fall into deſpair, here is a way ſhewed him how to eſcape. By mercy and truth, that is, by the goodneſs and faithfulneſs of God, by his love that moved him to promiſe pardon to the penitent, and by his truth that bindes him to perform; iniquity (though never ſo hateful, bee it blaſphemy or any like hainous ſin, Mat. 12.31.) is purged or expiated, viz. through Chriſt, who is the propitiation for our ſins, 1 Joh. 2.2. See Chap. 14.22. with the Note.
And by the fear of the Lord men depart from evil] As in the former clauſe were declared the cauſes of Juſtification, ſo here the exerciſe of Sanctification, for theſe two go ever together. Chriſt doth not onelyonly waſh all his in the fountain of his blood opened for ſin and for uncleanneſs, Zach. 13.1. but healeth their natures of that ſwiniſh diſpoſition, whereby they would elſe wallow again in their former filth. The Layer and Altar under the Law ſituated in the ſame Prieſts Court ſignified the ſame, as the water and blood iſſuing out of Chriſts ſide, viz. The neceſſary concurrence of Juſtification and Sanctification in all that ſhall bee ſaved: that was intimated by the Laver and water, this by the Altar and blood.
Verſ. 7. When a mans waies pleaſe the Lord] Sin is the onelyonly make-bate that ſets God and man at difference. Now when God is diſpleaſed, all his creatures are up in arms to fetch in his rebels, and to do execution. Who then would ſet the briars and thorns againſt him in battel? would hee not go thorow them? would hee not burn them together? Let him then take hold of my ſtrength, ſaith God, that hee may make peace with mee, and hee ſhall make peace with mee, Iſa. 27.4, 5. And not with God onelyonly, but with the Creature too that gladly takes his part, and is at his beck and check. Laban followed Jacob with one troop; Eſau met him with another: both with hoſtile intentions. But God ſo wrought for Jacob whom hee had choſen, that Laban leaves him with a kiſſe, Eſau meets him with a kiſſe. Of the one hee hath an Oath, Tears of the other, Peace with both. Who ſhall need to fear men, that is in league with God?
Verſ. 8. Better is a little with righteouſneſs, &] A ſmall ſtock well gotten, is more comfortably enjoyed and bequeathed to Poſterity, than a curſed hoard of evil gotten goods. The reaſon why people pleaſe not God, and are contrary to all men (as this verſe refers to the former) is, becauſe they prefer gain before God, and care not how they wrong men, ſo they may have it. See Chap. 15.16.
Verſ. 9. A mans heart deviſeth his way, but God directeth his ſteps] Man purpoſeth, God diſpoſeth of all, Prov. 19.21. Events many times croſſe expectation, neither is it in man to order his own waies, Jer. 10.23. This the Heathen ſaw,foreign. Thucyd. Dio. and were much troubled at, as the Athenians were, when their good General Nicias loſt himſelf and his Army in Sicily. So the Romans, when Pompey, Cato, and others, worthy Patriots, were worſted by Julius Caeſar; Brutiu a wiſe and valiant man overthrown by Antonius, cries out, foreign, &c. O miſerable virtue, thou art a meer ſlave to fortune. Chriſtians have learned better language, and can ſet down themſelves with founder reaſon, if croſſed of their deſigns or deſires; they know it is the Lord; they are dumb, becauſe it is his doing, and they are puniſhed leſs than their deſerts, Ezra 9.13. Pompey (that ſeeing all to go on Caſars ſide, ſaid there was a great deal of miſt over the eye of Providence) did no better than blame the Sun, becauſe of his ſore eyes.
Verſ. 10. A divine ſentence is in the lips of the King] It is, or ſhould bee. His words uſually paſſe for Oracles, and many times ſtand for Laws: It ſhould bee his care therefore to ſpeak as the Oracles of God, 1 Pet. 4.11. yea ſo to ſpeak, and ſo to do, as one that ſhall bee judged by the Law of Liberty, Jam. 2.12. (Or as ſome read it) as they that ſhould judge by the Law of Liberty. Our old word Koning, and by contraction King, comes of Con (ſaith Becanus) which comprehends three things, Poſſum, Scio, Audio, I can do it, I know how to do it, and I dare do it. If either hee want power, or skill, or courage to do juſtice, the people inſtead of admiting his divinations, will cry out of him, as the Romans did of Pompey, miſeria noſtra Magnus eſt. This Grandee is our great miſery.
His mouth tranſgreſſeth not in judgement] viz. If hee ask counſel at Gods mouth, as David did, and execute Juſtice, Juſtice, as Moſes ſpeaks, Deut. 16.20. that is, pure Juſtice, without mud or mixture of ſelfiſh affections, ſparing neither the great for might, nor the mean for miſery.
Verſ. 11. A juſt weight and ballance are the Lords] i. e. Are commanded and commended by him. See Chap. 11.1. Deut. 25.14, 15, 16. with the Notes.
All the weights of the bag are his work] i. e. His Ordinance, and therefore not to bee violated. Yea they are judicia Domini, as the Vulgar here reads the former clauſe, Gods Judgements. Let no man therefore go beyond or defraud his Brother in buying and ſelling, for God is the Avenger of all ſuch: 1 Theſ. 4.Gal. l. 11. c. 18 Colum. lib. 1. Surely his Magiſtrates muſt not tranſgreſſe in judgement, leſt they prove but fures publici, as Cato called them; latrones cum privilegio, as Columella, publick theeves; ſcabs, as the Prophet Iſaiah terms them, chap. 5.7. and leſt their regiment without righteouſneſſe appear to bee but robbery with authority: So neither muſt private perſons cheat and deceive their Brethren by falſe weights and meaſures, &c. leſt they bee looked upon as the botches of the Common-wealth, and enemies to civil ſociety.
Verſ. 12. It is an abomination for Kings to commit wickedneſſe] It is ſo for any man, but eſpecially for great men. Peter Martyr told Queen Elizabeth in an Epiſtle, that Princes were doubly obliged to God, firſt, as men, ſecondly, as chief men. When I was born into the world, ſaid Henry the fourth of France, French Chromthere were thouſands of others born beſides my ſelf; what have I done to God more than they? it is his meer grace and mercy which doth binde mee more unto his juſtice, for the faults of great men are never ſmall. Thus hee. It is reported of Tamberlane, that war-like Scythian, that having overcome Bajazet the Great Turk, hee asked him whether ever hee had given God thanks for making him ſo great an Emperour? who confeſſed ingenuouſly, hee never thought of it. To whom Tamberlane replied, that it was no wonder ſo ungrateful a man ſhould bee made a ſpectacle of miſery. For you, ſaith hee, being blinde of one eye, and I lame of a leg; was there any worth in us, why God ſhould ſet us over two great Empires of Turks and Tartars,Leunclav. Annal. Tur…c. to command many more worthy than our ſelves? Good turns aggravate unkindneſſes; and mens offences are encreaſed by their obligations.
For the Throne is eſtabliſhed by righteouſneſs] Politicians give many directions for the upholding and conſerving of Kingdomes; but this of Solomon is far beyond them all. See it exemplified, Jer. 22.13, to 20. Shalt thou reign, becauſe thou cloſeſt thy ſelf in Cedar? did not thy Father eat and drink, and do judgement and juſtice, and then it was well with him? &c.
Verſ. 13. Righteous lips are the delight of Kings] i. e. Of good Kings, ſuch as David was, who loved Nathan never the worſe, but the better, for dealing plainly with him, gave him free acceſſe to his bed-chamber, and named him a Commiſſioner for the declaring of his Succeſſour, 1 King. 1. King Edward the ſixth took much delight in Latimer that faithful Preacher; and Queen Elizabeth enquired much after Dearing, after ſhee had once heard him telling her in a Sermon, that once it was Tanquam Ovis, but now Velut indomita Juvenca, &c. But Dearing was without her Privity laid up faſt enough by the Biſhops, and kept far enough from coming near the Court any more.
And they love him that ſpeaketh right] They ſhould do ſo; but it falls out ſomewhat otherwiſe oft-times. Ahab hated Micaiah, and looks upon Elijah as a troubler of Iſrael: Alaſs! what had theſe righteous ones done? they taxed his ſin, they foretold his judgement; they deſerved it not, they inflicted it not, they were therefore become his enemies, becauſe they told him the truth. Truth breeds hatred, as the fair Nymphs are feigned to do the ugly Faun…s and Satyres. Moſt Princes are led by their Paraſites, who ſooth them up in their ſins, and ſmooth them up with fair words, which ſoak into them, as oyl doth into earthen veſſels. David was none ſuch, Pſal. 101. hee went not attended, ſaith one, ut nunc fit, magno agmine Aionum, Negonum, Ga…eonum, Palponum, Gnathonum, Balatronum, with a great ſort of Sycophants, Court-paraſites, Flatterers, &c. but had the beſt hee could pick to bee next his Perſon, and loved them that ſpoke right.
Verſ. 14. The wrath of a King is as meſſengers of death] In the plural number, the better to ſet forth the danger of a Kings diſpleaſure.Omne trabis ſecum Caeſris ira malum. Ovid. Thou ſhalt ſurely die Abimelech, 1 Sam. 22.16. Adonijah ſhall bee put to death this day, &c. 1 Kings 2.24. Hang Haman on the tree that is fifty cubits high, &c. Hunc Pugionem tibi mittit Senatus, &c. Queen Elizabeth was ſo reſerved, that all about her ſtood in a reverent awe of her very preſence and aſpect, but much more of her leaſt frown or check; wherewith ſome of them who thought they might beſt preſume of her favour, have been ſo ſuddenly daunted and planet-ſtricken, that they could not lay down the grief thereof, but in their grave.Spe…. One of theſe was Sir Chriſtopher Hatton Lord Chancellour, who died of a flux of Urine and grief of mind.Camden. Eliſ. 406. Neither could the Queen, having once caſt him down with a word, raiſe him up again, though ſhee viſited and comforted him.
But a wiſe man will pacifie it] Either by ſome prudent ſpeech, or politick device, as Abigail did David, and David Saul, as Benhadads ſervants did Ahab, and as our King Edward the firſt his ſervant did him. For this King venturing his life,Act. & Mon. by ſpurring his horſe into a deep river, onelyonly to bee revenged on his ſervant that had incenſed him by a ſawcy anſwer; was ſoon pacified when once hee ſaw him on his bended knees, expoſing his neck to the blow of the drawn ſword, wherewith the King purſued him.
Verſ. 15. In the light of the Kings countenance is life] As when it is well with the head, it is the better with all the members; and as when the sky is clear, the bodies of men are in better temper. When David had given Ziba the Land, I humbly beſeech thee, ſaid hee, that I may finde grace in thy ſight my Lord the King, 2 Sam. 16.4. As if hee ſhould ſay, I had rather have the Kings favour, than the Lands. Artabazus (in Xenophon) complained when Cyrus had given him a Cup of Gold, and Chryſantas a kiſſe in token of his ſpecial favour; ſaying, that the Cup that hee gave him was not ſo good Gold, as the kiſſe that hee gave Chryſantas.
Ovid.Ut mala nulla feram niſi nudam Caeſaris iram,
Nuda parum nobis Caeſaris ira mali eſt?
And his favour is as a cloud of the latter rain] that refreſheth the ground after drought, and ripeneth the Corn afore Harveſt. In the Iſland of Saint Thomas, Abbots Geog. 251.on the back ſide of Africa, in the midſt of it is an Hill, and over that a continual cloud wherewith the whole Iſland is watered. Chriſto optimè congruit haec ſententia, ſaith Lavater here. This ſaying of Solomon may very fitly bee applied to Chriſt the King immortal. Hee ſhall come down like Rain upon the mowen graſſe, as ſhowers that water the earth, Pſal. 72.6. one caſt of his countenance, is more worth to a David than all the worlds wealth, Pſal. 4.7, 8. yea more worth than the corporal preſence of Chriſt: therefore hee tells his Diſciples, they ſhall bee great gainers by loſing of him; For I will ſend you the Comforter; who ſhall ſeal up my love to you, and ſhed it abroad in your hearts.
Verſ. 16. How much better is it to get wiſdome than gold] q. d. It is unſpeakably better to get grace than gold; for what is gold and ſilver, but the guts and garbage of the earth? and what ſerves it to, but the life that now is, the back and belly? and what is the happineſſe that a man hath in much ſtore of it,Pſal. 39. but skin-deep, or rather imaginary? Surely man walketh in a vain ſhew, in heaping up riches, &c. That I ſpeak not of the uncertainty of riches, their commonneſſe to the wicked alſo, the inſincerity of the comforts they yeeld, and their utter inſufficiency to fill the infinite heart of man. Non enim plus ſatiatur cor auro quàm corpus aurâ. The contrary of all which is true of heavenly wiſdome. How much better is it therefore, &c?
Verſ. 17. The high-way of the upright is to depart from evil] That is his rode,Pſal. 139. his deſire, and endeavour, his general purpoſe, though ſometimes (by miſtake, or violence of temptation) hee ſtep out of the way, and turn aſide to ſin; yet there is no way of wickedneſſe in him. His endeavour is, with Paul, to walk in all good conſcience, to ſhape his courſe by the chart of Gods Word, to ſhun ſin as a Serpent in his way, as poiſon in his meats.
Hee that keepeth his way, preſerveth his ſoul] As if a man bee out of Gods precincts, hee is out of his protection. Hee ſhall keep thee in all thy waies, not in all thine out-ſtrayes. Hee that leaves the high-way, and takes to by-waies, travelling at unſeaſonable hours, &c. if hee fall into foul hands, hee may go look his remedy; The Law allows him none.
Verſ. 18. Pride goeth before deſtruction] A bulging wall is near a downfall: ſwelling is a dangerous ſymptome in the body, ſo is pride in the ſoul. Sequitur ſuperbos ultor à tergo Deus. Seneca.Surely, as the ſwelling of the ſpleen is dangerous for health, and of the ſails for the over-bearing of a little veſſel, ſo is the ſwelth of the heart by pride. Inſtances hereof wee have in hiſtory not a few. Pharaoh, Adonibezek, Agag, Haman, Herod, &c. Xerxes, Harod.having covered the Seas with his ſhips, and with two millions of men, and paſſed over into Grecia, was afterwards (by a juſt hand of God upon him for his prodigious pride) forced to flye back in a poor fiſhers boat, which being over-burdened, had ſunk all, if the Perſians, by the caſting away of themſelves, had not ſaved the life of their King. It was a great fore-token of Darius his ruine,Q. Curt. when in his proud Ambaſſie to Alexander, hee called himſelf the King of Kings, and Couſin of the gods, but for Alexander, hee called him his Servant. The ſame Senators that accompanied proud Seianus to the Senate, conducted him the ſame day to priſon; they which ſacrificed unto him as to their god,Dio in Tiberio. which erſt kneeled down to adore him, ſcoffed at him, ſeeing him dragged from the Temple to the Gaol, from ſupreme honour, to extream ignominy. Sigiſmund the young King of Hungary, beholding the greatneſs of his Army, in his greaT jollity, hearing of the coming of the Turks, proudly ſaid, what need wee fear the Turk, who need not at all to fear the falling of the heavens; which if they ſhould fall, yet were wee able with our Spears and Halberts,Turk. hiſt. fol. 208. to hold them up from falling upon us? Hee afterwards ſhortly received a notable overthrow, loſt moſt of his men, and was himſelf glad to get over Danubius in a little boat to ſave his life. What ſhould I ſpeak of Bajazet the terrour of the world, and as hee thought, ſuperiour to fortune, yet in an inſtant with his ſtate in one battel overthrown into the bottome of miſery and deſpair,Ibid. 287. and that in the middeſt of his greateſt ſtrength?
Verſ. 19. Better it is to bee of an humble spirit] An humble man is worth his weight in gold; hee hath far more comfort in his loſſes, than proud Giants have in their rapines and robberies. Truth it is, that meekneſs of ſpirit commonly draws on injuries. A Crow will pull wooll from a Sheeps ſide, ſhee durſt not do ſo to a Wolf or Maſtiff. Howbeit it is much better to ſuffer wrong than to do it, to bee patient, than to bee inſolent, to bee lowly in heart, and low of port, than to enjoy the pleaſures or treaſures of ſin for a ſeaſon.
Verſ. 20. Hee that handleth a matter wiſely, ſhall finde good] Doing things with due deliberation and circumſpection, things of weight and importance eſpecially; (for here Deliberandum eſt diu, quod ſtatuendum est ſemel) wee may look for Gods bleſſing, when the beſt that can come of raſhneſs is repentance. Youth rides in poſt to bee married, but in the end findes the Inne of repentance to bee lodged in: The beſt may bee ſometimes miſcarried by their paſſions to their coſt, as good Joſiah was, when hee encountred the King of Egypt, and never ſo much as ſent to Jeremy, Zephany, or any other Prophet then living, to ask, Shall I go up againſt Pharaoh or not?
And who ſo truſteth in the Lord, happy is hee] Let a man handle his matter never ſo wiſely, yet if hee truſt to his own wiſdome, hee muſt not look to finde good. God will croſs even the likelieſt projects of ſuch, and crack the ſtrongeſt ſinew in all the arm of fleſh. The Babylonians held their City impregnable, and boaſted (as Xenophon witneſſeth) that they had twenty years proviſion afore-hand; but God confuted their carnal confidence. The Jews in Iſaiah, when they looked for an invaſion, looked in that day to the Armour of the houſe of the Forreſt, and gathered together the waters of the lower Pool, numbred the houſes, and caſt up the ditches to fortifie the wall; but they looked not all this while to God their Maker, &c. therefore they had a day of trouble, and of treading down, and of perplexity, by the Lord God of Hoſts in the valley of Viſion, Iſa. 22.5, 8, 9, 10. where the beginning is creature-confidence, or ſelf-conceitedneſs, the end is commonly ſhame and confuſion, in any buſineſs. Whereas hee that in the uſe of lawful means reſteth upon God for direction and ſucceſs, though hee fail of his deſign, yet hee knows whom hee hath truſted, and God will know his ſoul in adverſity.
Verſ. 21. The wiſe in heart ſhall bee called prudent] Hee ſhall have the ſtile and eſteem of an intelligent, though not haply of an eloquent man. Of ſome it may bee ſaid,Solin. Praefat. as Solinus ſaith of his Poly-hiſtor to his friend Antius, Fermentum (ut ita dicam) cognitionis, ei magis ineſſe, quam bracteas eloquentiae deprehendas, you may finde more worth of wiſdome in them,De libris A…ici ſcriptum reliquit Cicero ces hoc ipſo fulſſe ornates quod ornamenta negligerent. than force of words. Bonaventure requireth to a perfect ſpeech, Congruity, Truth, and Ornament. This latter ſome wiſe men want; and it is their Ornament, that they neglect Ornament, as Tully writes of Atticus, and as Beza writes of Calvin, that hee was facundiae contemptor & verborum parcus, ſed minime ineptus ſcriptor, a plain, but profitable Author.
And the ſweetneſs of the lips increaſeth learning] That is, eloquence with prudence edifieth, and is of ſingular uſe, for the laying forth of a mans talent to the good of others. As one being asked whether light was pleaſant? replied, That is a blinde mans queſtion; foreign.ſo if any ask whether eloquence and a gracious utterance bee uſeful in the Church of God? It is an inſulſe and inficete queſtion. Zanchy ſpeaking of Calvin and Viret (who were Preachers together at Geneva when hee firſt came thither out of Italy) uſeth theſe words,Zanch. Miſcel. Ep. ded. Sicut in Calvino inſignem doctrinam, ſic in Vireto ſingularem eloquentiam, & in commovendis affectibus efficacitatem admirabar, i. e. As Calvin I admired for excellent learning, ſo did I Viret no leſs for his ſingular eloquence, and efficacy in drawing affections. Beza alſo was of the ſame minde, as appears by that Epigram of his,
Gallica mirata eſt Calvinum Eccleſia nuper,
Quo nemo docuit doctius:
Et miratur adhuc fundentem mella Viretum,
Quo nemo fatur dulcius.
Verſ. 22. Underſtanding is a well-ſpring of life] Vena vitae: as the heart is the principle of life, the brain of ſenſe; ſo is wiſdome in the heart, of all good carriage in the life, and of a timely laying hold upon eternal life: beſides the benefit that other men make of it, by fetching water thence as from a common Well.
But the inſtruction of fools is folly] When they would ſhew moſt gravity, they betray their folly; they act not from an inward principle, therefore they cannot quit themſelves ſo, but that their folly at length will appear to all men that have their ſenſes exerciſed to diſcern betwixt good and evil. There are that read the Text, Caſtigatio ſtultorum ſtuititia eſt, It is a folly to correct or inſtruct a fool; for it is to no more purpoſe than to waſh a Blackmore, &c.
Verſ. 23. The heart of the wiſe teacheth his mouth] Frameth his ſpeech for him, and ſeaſoneth it with ſalt of grace, ere it ſets it, as a diſh before the hearers. Neſcit paenitenda loqui qui proferenda prius ſuo tradidit examini, ſaith Caſſiodere. Lib. 10. Ep. 4.Hee cannot lightly ſpeak amiſs, that weighs his words before hee utters them. The voice which is made in the mouth, is nothing ſo melodious as that which comes from the depth of the breaſt. Heart-ſprung ſpeech hath weight and worth in it.
And addeth learning to his lips] By reſtraining talkativeneſs, and making him as willing to hear as to ſpeak, to learn as to teach, to bee an Auditour as an Oratour.
Verſ. 24. Pleaſant words are as an hony-comb] Dainty and delicious, ſuch as the Preacher ſet himſelf to ſearch out, Eccleſ. 12.10. Such as his father David found Gods words to bee, Pſal. 119.103. Wells of ſalvation, Iſa. 12.2. Breaſts of conſolation, Iſa. 66.11. The hony-drops of Chriſts mouth, Cant 4. Oh hang upon his holy lips, as they did, Luke 19. ult. Haſt thou found hony with Sampſon? Eat it as hee did, Prov. 25.6. Eat Gods book as John did, Rev. 10.9. finde fatneſs and ſweetneſs in it, Pſal. 63.5. Get joy and gladneſs out of it, Pſal. 51.8. And if at any time the word in ſearching our wounds, put us to pain (as hony will cauſe pain to exulcerate parts) let us bear it, and not bee like children, who though they like hony well, yet will they not indure to have it come near their lips, when they have ſore mouthes.
Sweet to the ſoul, health to the bones] i. e. Satisfactory to the minde, and medicinal alſo to the body, which many times follows the temperament of the minde. Alphonſus King of Sicily is ſaid to have recovered of a dangerous diſeaſe by the pleaſure that hee took in reading Q. Curtius; and ſome others in like ſort by reading Livy, Aventine, &c. But theſe were Phyſicians of no value to that of David: Unleſs thy Law had been my delight, Pſal. 119.92.I ſhould then have periſhed in mine affliction. Look how thoſe that are fallen into a ſwoon, may bee fetched again with cold water ſprinkled on their faces, or with hot water poured down their throats; ſo thoſe that are troubled in mind, may by patience and comfort of the Scriptures recover hope.
Verſ. 25. There is a way that ſeemeth right to a man] This wee had before, totidem verbis, Prov. 14.12. See the Note there. And think not this a vain repetition; but know, that it is thus redoubled, that it may bee the better remarked and remembred. Nothing is more ordinary, or more dangerous, than ſelf-deluſion. To deceive another is naught, but to deceive thy ſelf (which yet moſt men do) is much worſe; as to belye ones ſelf, kill ones ſelf, &c. is counted moſt abominable. To warn us therefore of this greateſt wickedneſſe, it is that this ſentence is re-iterated.
Verſ. 26. Hee that laboureth, laboureth for himſelf] Hee earns it to eat it, hee gets it with his hands to maintain the life of his hands, as it is therefore alſo called, Iſa. 57.10. Animantis cujuſque vita in fuga eſt, ſaith the Philoſopher; Life will away if not repaired by aliment. Et dii boni; Seneca.quantum hominum unus exercet venter! O what a do there is to provide meat for the belly! There are that make too much adoe, whiles they make it their God, Phil. 3.19. as did that Nabal, Pamphagus, thoſe in St. Pauls time, that ſerved not the Lord Jeſus Chriſt, but their own bellies; and our Abbylubbers, Quorum luxuriae totus non ſufficit orbis; O monachi veſtri ſtomachi, &c. See my common place of Abſtinence.
For his mouth craveth it of him.] Heb. Bows down to him, or upon him; Quippe quam ſuum cogit os. Caſtalio. Sueton. in Tiber.Either as a ſuppliant, or as importunately urgent; The belly hath no ears, neceſſity hath no Law. Maleſuada fames will have it, if it bee to bee had. Druſus, meat being denied him, did eat the very ſtuffings of his bed; but that was not nouriſhment. The ſtomack of man is a monſter, ſaith one; which being contained in ſo little a bulk as the body, is able to conſume and devour all things: and yet is not conſumed of it ſelf, nor deſtroyed by that heat that digeſteth all that comes into it.
Verſ. 27. An ungodly man diggeth up evil] i. e. Hee ranſacketh and raketh out of the duſt, out of the dunghil, ſuch old evils as have long lain hid, to lay in the Saints diſhes, and to upbraid them with. Thus the Manichees dealt by Auſtin, when they could not anſwer his Arguments, they hit him in the teeth with his youthful follies; whereunto his reply was onelyonly this, Quae vos reprehenditis, ego damnavi. What you diſcommend in mee, I have long ſince condemned. The malicious Papiſts did the like to Reverend Beza, reprinting his Wit-wanton Poems (put forth in his youth) on purpoſe to deſpite him; and objecting to him his former miſcarriages which hee had ſorely repented. This when one of them did with great bitterneſſe, all the anſwer hee had, was, Hic homo invidet mihi gratiam Chriſti. This man envies mee the Grace of Jeſus Chriſt. Neither dealt Aaron and Miriam much more gently with their Brother Moſes, Numb. 12.1. when they ſpake againſt him, becauſe of the Ethiopian woman, whom hee had married. Who was this Ethiopian woman, but Zipporah? (for an Ethiopian and a Midianite are all one.) And when did hee marry her? many a year ago, Exod. 2. But they were reſolved to pick a hole in Moſes coat; and having nothing elſe to faſten on, they digge up this evil, and throw it as dirt in his face.
In his lips there is a burning fire] The tongue (in its ſhape and colour) reſembleth a flame of fire. It is oft ſet on fire of Hell,James 3. and it ſelf ſetteth on fire the whole courſe of nature. Their breath, as fire, ſhall devoure you, Iſa. 33.10. as the fire of Aetna devoured Empedocles, that would needs go too near it. But what ſhall bee given unto thee, or what ſhall bee done unto thee thou falſe tongue? (falſe, though thou ſpeak the truth, if with a minde to do miſchief:) Sharp arrows of the mighty, with coals of Juniper, yea that very fire of Hell from whence thou waſt enkindled, Pſal. 120.3, 4.
Verſ. 28. A froward man ſoweth ſtrife] The Belialiſt, before mentioned, verſ. 27. as hee digs, ſo hee ſows; but as ill ſeed as may bee, that which comes not up, but with a curſe, as cud-weed, and devils-bit: hee is a ſedulous ſeeds-man of ſedition; this bad ſeed hee ſows in every furrow, where hee can finde footing.
And a whiſperer ſeparateth even very friends] A peſtilent pick-thank that carries tales, and ſo ſows ſtrife. Such were Doeg and other abjects that tare Davids name, and ceaſed not, Pſal. 35.15. toſſing it with their carrion-mouths, as Dogs, buzzing into Sauls ears ever and anon, that that might ſet him a gog againſt him. Such alſo were thoſe malicious Makebates, the Phariſees, who when they thought the Diſciples had offended, ſpake not to them, but to their Maſter, why do thy Diſciples that which is not lawful? As when they thought Chriſt offended, they ſpake not to him, but to his Diſciples. Thus theſe whiſperers went about to ſeparate very friends, to make a breach in the Family of Chriſt, by ſetting off the one from the other. The words of ſuch whiſperers are as wounds, and they go down into the innermoſt parts of the belly, Prov. 18.8. They are like the wind that creeps in by the chinks and creviſes in a wall, or the cracks in a window, that commonly prove more dangerous than a ſtorm that meets a man in the face upon the Champion.
foreignVerſ. 29. A violent man enticeth his neighbour] As thoſe ſeducers at Epheſus dragged Diſciples after them, Act. 20.30. compelling them by their perſwaſions to imbrace diſtorted doctrines, ſuch as cauſe convulſions of conſcience. Such are ſaid to thruſt men out of Gods waies, Deut. 13.5. As Jeroboam did the houſe of Iſrael, as Julian and other cunning perſecutors did in the primitive times;foreign. prevailing as much by their tifing tongues, as by their terrifying ſawes, Heb. 11.37. they were ſawn aſunder, they were tempted. The Apoſtle ranks and reckons their alluring promiſes among their violent practices. But though they ſpeak fair, beleeve them not; for there are ſeven abominations in their hearts, Prov. 26.25.
Verſ. 30. Hee ſhutteth his eyes to deviſe froward things] Wicked men are great ſtudents, they beat their brains, and cloſe their eyes, that they may revolve and excogitate miſchief with more freedome of mind. They ſearch the Devils ſcull for new devices: and are very intentive to invent that which may do hurt; their wits will better ſerve them to finde out an hundred ſhifts or carnal Arguments, than to yeeld to one ſaving truth; though never ſo much cleared up to them.
Moving his lips, hee bringeth evil to paſſe] Mumbling and muttering to himſelf,Lib. 1. dever. oblig. and ſo calling the Devil into counſel, hee hath him at hand to bring about the buſineſſe. Bartolus writes of Doctor Gabriel Nele, that by the onelyonly motion of the lips, without any utterance, hee underſtood all men, perceived and read every mans mind in his countenance. If Nele could do ſo, how much more the Devil?Cognata ſunt foreign, ut foreign & foreign. Juvenal. ſat. 13. In Epiſt. ad Heb. ſerm. 7. Arſatius ſucceeded Chryſoſtome, being an old dotal of eighty years, quem …iſces facundid rana agilitate ſuperabant. who beſides his natural ſagacity, hath had ſo long experience, and both knows and furthers thoſe evil plots and practices, that himſelf hath injected into wicked hearts.
Verſ. 31. The hoary head is a Crown of glory] Old age and Honour are of great affinity in the Greek Tongue. God gave order, that the aged ſhould bee honoured, Levit. 19.32. See the Note there.
Credebant hoc graude nefas, & morte piandum,
Si juvenis vetulo non aſſurrexerat.
There is a certain plant (which our Herbaliſts call Herbam impiam, or wicked cud-weed) whoſe younger branches ſtill yeeld flowers to overtop the Elder. Such weeds grow too rife abroad. It is an ill ſoil that produceth them.
If it bee found in the way of righteouſneſſe] Canities tunc venorabilis eſt, quando eagerit quae cauitiem decent, &c. ſaith old Chryſoſtome. Hoarineſſe is then onelyonly honourable, when it doth ſuch things as become ſuch an age; elſe it is mucor potius quàm canities, rather filthy mouldineſſe, than venerable hoar-headedneſſe. Manna, the longer it was kept againſt the command of God, the more it ſtank. What can bee more odious than an old Goat, an old fornicatour, &c? What more ridiculous than puer centum annorum, a childe of fourſcore or an hundred years old? Turgis & ridiculoſa res eſt elementarius ſenex, ſaith Seneca. Sen. Epiſt. 62. ad Lucil.An A B C-old-man is a ſhameful ſight. Nectarius, that ſucceeded Nazianzen at Antioch, had little elſe to commend him to the place, but a goodly gray beard, and a graceful countenance.Veneranda canities, & vultus ſacerdote dignus Baron. Whereas of Abraham it is reported that he went to his grave in a good old age, or as the Hebrew hath it, with a good gray head. Pluck out the gray hairs of vertues, and the gray head cannot ſhine with any great glory.
Verſ. 32. Hee that is ſlow to anger is better than the mighty] Unruly paſſions are thoſe Turks (ſaith One) that wee muſt conſtantly make war with: Thoſe Spaniards with whom (as another ſaith) whoever made peace,Liv. Hiſt. l. 9. gained nothing but repentance; Pax erit in fida, pax incerta, as Livie ſaith of that which the Romans made with the Samnites, a peace worſe than war,De civ. Dei, lib. 3. cap. 28. as Auſtin ſaith of the peace brought in by Sylla. Men muſt bee at deadly feud with thoſe luſts that war in their members, Jam. 4.1. fighting againſt their ſouls, 1 Pet. 2.11. Theſe to conquer, is the nobleſt, and moſt ſignal victory, ſith in ſubduing of theſe, wee overcome the Devil, Eph. 4.26. Jam. 4.7. As in yeelding to them, wee give place to him, and entertain him into our very boſomes. Paſſionate perſons, though they bee not drunk, yet are not they their own men: But have ſo many luſts, ſo many Lords, conquering Countries (as Alexander) vanquiſhed of vices: Or as the Perſian Kings, who commanded the whole world, but were commanded by their Concubines. How much better Valentinian the Emperour, who ſaid upon his death-bed, that among all his victories one onelyonly comforted him; And being asked what that was? Hee anſwered, I have overcome my worſt enemy, mine own naughty heart.
Latiùs regnes, avidum domandoHorat. lib. 2. Carm.
Spiritum, quàm ſi Lybiam remotis
Gadibus jungas, & uterque Paenus
Serviat uni.
I cannot better Engliſh it, than by Solomons next words, Hee that ruleth his ſpirit, is better than hee that taketh a City. See this exemplified in Jacob, who did better (when hee heard of the rape of Dinah) in holding his peace, than his Sons did in taking and pillaging the City Shechem. Gen. 34. None was to triumph in Rome, that had not got five victories:Iſidor. Tranq. Hee ſhall never triumph in heaven, that ſubdueth not his five ſenſes himſelf.
Verſ. 33. The lot is caſt into the boſome] This ſentence at firſt ſight ſeems light and unworthy of the place it holds in this book. But as every line in the holy Bible is pure, precious, and profitable, ſo this ſets forth a matter of very great moment, viz. that the providence of God extendeth to the diſpoſing of all things, even thoſe things alſo, that in regard of us, are meerly contingent and caſual. Lottery is guided by providence, as in the finding out of Achan, deſigning of Saul to bee King, dividing the Land among the Iſraelites, &c. Chance-medley is providence, Exod. 22. Cambyſes lighting off his horſe (after hee had been ſhewing great cruelty to them of Athens) his ſword flew out of his ſcabberd and ſlew him. Diſponit Deus membra pulicis & culicis, ſaith Austin, God diſpoſeth of Gnats and Flyes. Birds flying ſeem to flye at liberty, yet are they guided by an over-ruling hand, Matth. 10.26. hee teacheth them to build their neſts, Pſal. 84.4. foreign in the word foreign for a neſt there is writen bigger than ordinary, to imply ſo much, ſay Hebricians; hee alſo provides them their meat (their ſeveral meats in due ſeaſon) the young Raven eſpecially,Hiſt. animal. lib. 9. cap. 31. Pſal. 147.9. if that that bee true that Ariſtotle reporteth. This doctrine of Gods particular Providence rightly reſented, yeelds incredible profit and comfort. See my Love-tokens, page 11, 12.