Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Proverbs · Chapter 18
CHAP. XVIII. Verſ. 1. Through deſire a man having ſeparated himſelf, &c.]
HEre the reading that is in Margin (mee thinks) is the better. Hee that ſeparates himſelf (either from his friend, as the old interpreter makes the ſenſe, or from any thing elſe that hee hath formerly followed) ſeeketh according to his deſire (ſeeketh to ſatisfie his own hearts luſt, and to compaſs what hee coveteth) and intermedleth with every buſineſs (ſtirs very buſily in every thing that is done, and leaves no ſtone unrowled, no courſe unattempted, whereby hee may effect his deſign, and come off with his credit.) The practice hereof wee may obſerve in the Phariſees (thoſe old Separatiſts) who ſlandered all that our Saviour did; and in their pertinacious malice, never left till they had ſlain him, for a deceiver of the people. So the Donatiſts ſeparated, and affirmed, that there were no true Churches but theirs. They were alſo divided among themſelves in minutula fruſtula, into ſmall ſucking Congregations, as Auſtin ſaith, whoſe arguments not being able to confute, they reproached him for his former life, when hee was a Manichee. In like ſort dealt the Anabaptiſts with Luther, whom they held more peſtiferous than the Pope. Muncer wrote a book againſt him (dedicating it to the illuſtrious Prince Chriſt) and rails at him,Scultet. Annal. 238. as one that wanted the Spirit of Revelation, and ſavoured onelyonly the things of the fleſh.Apologet. Narrat. p. 6. Our Separatiſts (the better ſort of them) have ſaid, that the differences are ſo ſmall between themſelves and us, that they can for a need, come to our Churches, partake in the Sacraments, and hold communion with us as the Churches of Chriſt, &c. But if ſo, how then dare they ſeparate, and intermeddle with every buſineſs, that they may have ſome ſpecious pretence for it? Turks wonder at Engliſh for cutting or pinking their cloaths, counting them little better than mad to make holes in whole cloath, which time of it ſelf would tear too ſoon. Men may do pro libitu (as ſome render through deſire in this Text) as they will with their own; but woe bee to thoſe that cut and rend the ſeamleſs coat of Chriſt with cauſeleſs ſeparations.
Verſ. 2. A fool hath no delight in underſtanding, but that his heart may diſcover it ſelf] Or, in diſcovering his own heart, i. e. in following his own humour, againſt all that can bee ſaid to the contrary. Hee is wilful, and ſo ſtands as a ſtake in the midſt of a ſtream, lets all paſs by him, but hee ſtands where hee was. It is eaſier to deal with twenty mens reaſons, than with one mans will: Hee hath made his concluſion, you may as ſoon remove a rock as him. Quecquid vult valde vult, quicquid vult ſanctum eſt. His will is his rule, and when a man hath ſaid and done his utmoſt to convince him by force of reaſon, hee ſhall finde him like a Mill-horſe, juſt there in the evening where hee began his morning circuit. Some think that Solomon here taxeth not ſo much the wilfulneſs, as the vain-gloriouſneſs and oſtentation of fond fools, who ſeem to delight in wiſdom; but it is onelyonly for a name, and that they may by ſetting their good parts a ſunning, gain the applauſe and admiration of the world, for men ſingularly qualified. But why ſhould any affect the vain praiſes of men, and not reſt content with the Euge of a good conſcience? The bleſſed Virgin was troubled, when truly praiſed of an Angel. Moſes had more glory by his veil, than by his face. Chriſt (beſide the veil of his humanity) ſayes, See you tell no man, &c.
Verſ. 3. When the wicked cometh, then cometh contempt] It comes into the world with him, ſo the Hebrew Doctors expound it. Hee is born a contemner of God, of his people, and of his ordinances, being vainly puffed up by his fleſhly minde, Col. 2.18. and having a baſe eſteem of others, in compariſon of himſelf; Thus vain man would bee wiſe, yea the onelyonly wiſe, though man bee born like a wilde Aſſes colt, Job 11.12. and ſo hee could not but confeſs, would hee but conſult a while with himſelf. But hee doth with himſelf, as ſome people do by Dogs and Monkeyes, which they know to bee paltry carrion beaſts, and yet they ſet great ſtore by them, and make precious account of them, meerly for their minds ſake.
And with ignominy, reproach] Theſe two hee ſhall bee ſure of, according to that, 1 Sam. 2.30. They that deſpiſe mee ſhall bee lightly eſteemed, and Prov. 3.34. Surely God ſcorneth the ſcorners (ſee the Note there) hee payes them in their own coyn, over-ſhoots them in their own bow, makes them to meet with ſuch as will mete them out their own meaſure, and for their contempt repay them (with ignominy) reproach.
Verſ. 4. The words of a mans mouth are as deep waters] Fitly are the words of the wiſe reſembled to waters (ſaith one) in as much as they both waſh the mindes of the hearers, that the foulneſs of ſin remain not therein, and water them in ſuch ſort that they faint not, nor wither by a drought and burning deſire of heavenly doctrine. Now theſe words of the wiſe are of two ſorts; ſome are as deep waters, and cannot eaſily bee fathomed, as Sampſons Riddles, and Solomons Apophthegms, ſo very much admired by the Queen of Sheba, 2 Chron. 9. ſome again are plain, and flow ſo eaſily as a flowing brook, that the ſimpleſt may underſtand them. The ſame may bee affirmed of the holy Scriptures (thoſe words of the wiſe, and their dark ſayings, Prov. 1.6.) The Scriptures ſaith one, are both text and gloſs, one place opens another, one place hath that plainly, that another delivers darkly. The Rabbius have one ſaying, That there is a mountain of ſenſe hangs upon every Apex of the word of God. And another they have, Nulla eſt objectio in lege quae non habet ſolutionem in latere, i. e. There is not any doubt in the Law, but may bee reſolved by ſome other Text. Parallel Scriptures caſt a mutual light one upon another; and is there not a thin veil laid over the word, which is more rarified by reading, and at laſt wholly worn away? A friend (ſaith Chryſoſtome) that is acquainted with his friend, will get out the meaning of a letter or phraſe, which another could not that is a ſtranger; So it is in the Scripture.
Verſ. 5 It is not good to accept the perſon of the wicked] Indeed, it is ſo bad, as can hardly bee expreſſed, and is therefore here ſet forth by the figure Liptote, which is ſay Grammarians, cum minus dicitur, plus intelligitur, when little is ſaid,Ʋt ap. Virgil. Nec nulla innata eſt inaratae gratia terra. Georg. 2. but more is underſtood. This accepting of perſons, declared here to bee ſo very naught, is either in paſſing ſentence of judgement, of which ſee Levit. 19.15. with the Note; or otherwiſe in common converſation, of which read Jam. 2.1, 2, 3, 4. with the Note.
To overthrow the righteous in judgement] Which is the eaſilier done, becauſe they cannot quarrel and contend, as the wicked can. The fools lips enter into contention, verſ. 6. they have an art in it, they are dexterous at it, it is their trade and ſtudy to brabble and wrangle, to ſet a good face upon an ill matter, to rail and out-brave, to ſet men further at oddes, and to imbitter their ſpirits one againſt another. This is a trick they have learned of their father the Devil; and this their graceleſs ſpeeches do as directly tend unto, as if they had legs to go unto contention.
Verſ. 6. A fools lips enter into contention] See the Note on verſ. 5.Vehementer doleo, quia vehementer diligo. Atque ſit cum maeſto vultis, oculis demiſſis, cum quadam taerditate & vocis plangitu procedit maledictio. Bern.
And his mouth calleth for ſtrokes] By his deſire upon others; but by deſert and effect upon himſelf.
Verſ. 7. A fools mouth is his deſtruction] See the Notes on Chap. 10.14. & 12.13. & 13.3.
Verſ. 8. The words of a tale-bearer are as wounds] See the Note on Chap. 12.18. Hee that takes away a mans good name, kills him alive, and ruines him and his poſterity; being herein worſe than Cain, for hee in killing his brother, made him live for ever, and eternallized his name. Some read, are as the words of the wounded: they ſeem to ſpeak out of wounded troubled hearts, and then their words go down into the belly, they go glib down, paſſe without the leaſt queſtioning.
Verſ. 9. Hee alſo that is ſlothful in his work] As hee muſt needs bee that goes pedling about with tales, and buzzing evil reports into the ears of thoſe that will hear them. See 1 Tim. 5.3. with the Note there. Lata negligentia dolus eſt, ſaith the Civilian.
Is Brother to him that is a great waſter] Est frater Domini diſperditionis, will as certainly come to poverty, as the greateſt waſte-good. A man dies no leſs ſurely (though not ſo ſuddenly) of a Conſumption, than of an Apoplexy.
Verſ. 10. The Name of the Lord is a ſtrong Tower] Gods attributes are called His Name; becauſe by them hee is known as a man is by his name. Theſe are ſaid to bee Arx roboris a Tower ſo deep, no pioneer can undermine it; ſo thick, no Canon can peirce it; ſo high, no ladder can ſcale it. A rock, an old rock, Iſa. 26.4. yea, munitions of rocks, Iſa. 33.16. rocks within rocks, a Tower impregnable, inexpugnable.
The righteous runneth to it] All creatures run to their refuges, when hunted, Prov. 30.26. Pſal. 104.18. Prov. 18.11. Dan. 4.10, 11. Judg. 9.50, 51. which yet fail them many times; as the Tower of Shechem did, Judges 9. as the ſtrong hold of Sion did thoſe Jebuſites that ſcorned David and his hoaſt, as conceited that the very lame and blinde (thoſe moſt ſhiftleſs creatures) might there eaſily hold it out againſt him, 12 Sam. 5.6, 7. The hunted Hare runs to her form, but that cannot ſecure her: the traveller to his buſh, but that when once wet thorow, does him more hurt than good; as the Phyſicians did the haemorroiſſe, Mark. 5. But as ſhee, when ſhee had ſpent all before, came to Chriſt, and was cured: ſo the righteous being poor and deſtitute of wealth (which is the rich mans ſtrong City,foreign John 10. verſ. 11.) and of all humane helps (God loveth to relieve ſuch as are forſaken of their hopes) runs to this ſtrong refuge, and is not onelyonly ſafe, but ſet aloft, as the word ſignifies, out of the gun-ſhot. None can pull them out of his hands. Run therefore to God by praying, and not fainting, Luk. 18.1. This is the beſt policy for ſecurity. That which is ſaid of wily perſons that are full of fetches, of windings and of turnings in the world, that ſuch will never break, is much more true of a righteous praying Chriſtian. He hath but one grand policy to ſecure him in all dangers, and that is, to run to God.
Verſ. 11. The rich mans wealth is his ſtrong City] It is hard to have wealth, and not to truſt to it, Matth. 19.24. 1 Tim. 5.17. See the Notes there. But wealth was never true to thoſe that truſted it: there is an utter uncertainty, 1 Tim. 5.17. a non-entity, Prov. 23.5, 6. an impotency to help in the evil day, Zeph. 1.18. an impoſſibility to ſtretch to eternity, unleſs it bee to deſtroy the Owner for ever, Eccleſ. 5.13. James 5.1, 2, &c. A wicked man beaten out of earthly comforts, is as a naked man in a ſtorm, and an unarmed man in the field, or a ſhip toſſed in the Sea without an Anchor, which preſently daſheth upon rocks, or falleth upon quick-ſands. Totam igitur anchoram ſacram figamus in Deo, qui ſolus nec poteſt, nec vult fallere. Caſt wee Anchor therefore upon God, who neither can nor will fail us, ſaith a learned Interpreter.
And as an high wall in his own conceit] It is conceit onelyonly that ſets a price upon theſe outward comforts, and bears men in hand, that thereby, as by an high wall, they ſhall not onelyonly bee ſecured, but ſecreted in their lewdneſſe, from the eyes of God and men.foreign, &c. Cedr. But what ſaid the Oracle to bloody Phocas? Though thou ſet up thy walls as high as Heaven, ſin lies at the foundation, and all will out, yea all bee overturned.
Verſ. 12. Before deſtruction the heart of a man is haughty] Creature-confidence and high-mindedneſſe, are the Dives his diſeaſes, and go therefore yoaked together, as here, ſo 1 Tim. 6.17. Charge the rich that they bee not high-minded, nor truſt to uncertain riches. Magna cognatio ut rei ſic nominis, divitiis & vitiis, Wealth and Wickedneſſe are of near alliance, and are not farre from deſtruction, or breaking to ſhivers, as the word ſignifies. So bladder-like is the ſoul, that filled with earthly vanities, though but wind, it grows great, and ſwells in pride; but prickt with the leaſt pin of divine Juſtice, it ſhrinks and ſhrivels to nothing. See more in the Notes on Chap. 16.18. and 15.33. and 12.2.
Verſ. 13. Hee that anſwereth a matter before hee heareth it] Salomon had ſaid before, that even a fool when hee holdeth his peace, is counted wiſe, Chap. 17.28. and in many paſſages of this bleſſed book, hee ſets forth, that a great part of mans wiſdome is ſhewed in his words. To bee over-forward to anſwer, before the queſtion bee fully propounded or expounded, is raſh, if not proud boldneſs, and reflects ſhame upon them that do it. Likewiſe to bee ſlow to hear, ſwift to ſpeak (hath not God given us two ears, and one tongue, to teach us better?) to precipitate a cenſure, or paſſe ſentence before both Parties bee heard, to ſpeak evil of the things that a man knows not, or weakly and inſufficiently to defend that which is good, againſt a ſubtle adverſary; Auſtin profeſſeth this was it that hardened him, and made him to triumph in his former Manichiſm, that hee met with feeble opponents, and ſuch as his nimble wit was eaſily able to overturn. Oecolampadius ſaid of Caroloſtadius, that hee had a good cauſe, but wanted ſhoulders to ſupport it.
Verſ. 14. The ſpirit of a man will ſuſtain his infirmity] Some ſorry ſhift a man may make to buſtle with, and to rub thorow other aylements and aggrievances, diſaſters or diſeaſes, ſores or ſickneſſes of the body (as the word here properly importeth) Let a man bee ſound within, and (upon good terms) at peace with his own conſcience, and hee will bravely bear unſpeakable preſſures, 2 Cor. 1.9, 12. Paul was merry under his load, becauſe his heart was cheary in the Lord; as an old beaten Porter to the Croſſe, maluit tolerare quàm deplorare, his ſtroak was heavier than his groaning, as Job, chap. 23.2. Alexander Aphrodiſeus gives a reaſon why Porters under their burdens go ſinging; becauſe the mind being delighted with the ſweetneſſe of the muſick,Problem. 1. Numb. 78. the body feels the weight ſo much the leſſe. Their ſhoulders while ſound, will bear great luggage; but let a bone bee broken, or but the skin rubbed up and raw, the lighteſt load will bee grievous. A little water in a leaden veſſel is heavy; ſo is a little trouble in an evil conſcience.
But a wounded spirit who can bear?] q. d. It is a burthen importable, able to quail the courage, and cruſh the ſhoulders of the hugeſt Hercules, of the mightieſt man upon earth; who can bear it? The body cannot, much leſſe a diſeaſed body (And if the ſoul bee at unreſt, the body cannot but co-ſuffer.) Hence Job preferred, and Judas choſe ſtrangling before it. Bilney and Bainbam, Act. & Mon. fol. 938.after they had abjured, felt ſuch an hell in their conſciences, till they had openly profeſſed their ſorrow for that ſin, as they would not feel again for all the worlds good. Daniel choſe rather to bee caſt into the den of Lions, than to carry about a Lion in his boſome, an enraged conſcience. The primitive Chriſtians cried likewiſe, Ad Leones potiùs quàm ad Lenones adjiciamur. What a terrour to himſelf was our Richard the third, after the cruel murther of his two innocent Nephews; and Charls the ninth of France, after that bloody maſſacre? Hee could never endure to bee awakened in the night, without muſick, or ſome like diverſion. But alaſs! if the ſoul it ſelf bee out of tune, theſe outward things do no more good, than a fair ſhooe to a gowty foot, or a ſilken ſtocken to a broken legg.
Verſ. 15. The heart of the prudent getteth knowledge] Such as can keep the bird ſinging in their boſome, and are free from inward perturbations, theſe by meditating on the good Word of God, and by liſtening to the wholeſome words … others, get and gather knowledge; that is, great ſtore of all ſorts of knowl…e, that which is divine eſpecially, and tends to the perfecting of the ſoul.
Verſ. … A mans gift maketh roomth for him] This Jacob knew well,Gen. 43.11. and therefore …de his Sons take a preſent for the Governour of the Land, though it were but of every good thing a little. So Saul, 1 Sam. 9.7.when to go to the man of God to enquire about the Aſſes. But behold, ſaid hee to his ſervant, if wee go, what ſhall wee bring the man? what have wee? See more in the Note on Chap. 17. verſ. 8. & 23.
Verſ. 17. Hee that is firſt in his own cauſe ſeemeth juſt] The firſt tale is good till the ſecond bee heard. How fair a tale told Tertullus for the Jews againſt Paul, till the Apoſtle came after him, and unſtarcht the Oratours trim ſpeech? Judges had need to get and keep that foreign that Alexander boaſted of, to keep one ear clear and unprejudiced, for the defendant; for they ſhall meet with ſuch active Actors or Pleaders, as can make Quid libet ex quolibet, Candida de nigris & de candentibas atra, as can draw a fair glove upon a foul hand, blanch and ſmooth over the worſt cauſes with goodly pretences, as Ziba did againſt Mephiboſheth, Potiphars wife againſt Joſeph, &c. Hee muſt therefore foreign (as the Athenian Judges were ſworn to do) hear both ſides indifferently: and as that Levite ſaid, Judg. 19. Conſider, conſult, and then give ſentence, doing nothing by partiality or prejudice.
Verſ. 18. The lot cauſeth contentions to ceaſe] As it did, Joſh. 14.2. Where it is remarkable, that Joſhua that lotted out the Land, left none to himſelf; and that portion that was given him, and hee content withall, was but a mean one in the barren mountains. So again, Act. 1.26. where it is remarkable, that this Joſeph called Barſabas, ſeeing it was not Gods mind by lot to make choice of him now to ſucceed Judas in the Apoſtleſhip, was content with a lower condition; therefore afterwards God called him to that high and honourable office of an Apoſtle, if at leaſt this Joſeph Barſabas, were the ſame with that Joſeph Barnabas, Act. 4.36. as the Centuriſts are of opinion. See the Note on Chap. 16.23.
Verſ. 19. A brother offended is harder to bee won, &c.] Whether it bee a brother by race, place, or grace; Corruptio optimi peſſima: Thoſe oft that loved moſt dearly (if once the Devil caſt his club betwixt them) they hate moſt deadly. See this exemplified in Cain and Abel, Eſau and Jacob, Polynices and Eteocles, Romulus and Remus, Caracalla and Geta, the two ſons of Severus the Emperour, Robert and Rufus the ſons of William the Conquerour, the Civil diſſentions between the houſes of York, and Lancaſter (wherein were ſlain eighty Princes of the blood-royal) the diſſentions between England and Scotland, Daniel. 192.which conſumed more Chriſtian-blood, wrought more ſpoil and deſtruction, and continued longer than ever quarrel wee read of did between any two people of the world. As for Brethren by profeſſion (and that of the true Religion too) among Proteſtants, you ſhall meet with many diviſions, and thoſe proſecuted with a great deal of bitterneſſe.Eucholcer. Nullum bellum citius exardeſcit, nullum deflagrat tardius quàm Theologicum. No war breaks out ſooner, or laſts longer, than that among Divines, or as that about the Sacrament; a Sacrament of love, a Communion, and yet the occaſion (by accident) of much diſſention.Melch. Adam in vita. This made holy Strigelius weary of his life. Cupio ex hac vita migrare ob duas cauſas, ſaith hee. For two cauſes chiefly do I deſire to depart out of this world; Firſt, That I may injoy the ſweet ſight of the Son of God, and the Church above; Next, Ut liberer ab immanibus & implicabilibus odiis Theologorum, that I may bee delivered from the cruel and implacable hatreds of diſſenting Divines. There is a moſt ſad ſtory of thoſe that fled to Frankford hence in Queen Maries time; yet among them there were ſuch grievous breaches, that they ſought the lives one of another; Great care therefore muſt bee taken, that brethren break not friendſhip: Or if they do, that they re-unite and peece again as ſoon as is poſſible.
Verſ. 20. A mans belly ſhall bee ſatisfied with the fruit of his mouth] See the Notes on Chap. 12.14. and 13.2.
And with the encreaſe of his lips ſhall hee bee ſatisfied] It is worthy the obſerving, ſaith an Interpreter here, that Salomon doth vary his words: Hee ſpeaketh ſometimes of the mouth, ſometimes of the lips, ſometimes of the tongue, as verſ. 21. to ſhew that all the inſtruments or means of ſpeech ſhall have, as it were, their proper and juſt reward.
Verſ. 21. Death and life are in the power of the tongue] That beſt and worſt member of the body, as Bias told Amaſis King of Aegypt, Plutarch.an unruly evil ſet on fire of Hell, ſaith Saint James of an ill tongue (as contrarily a good one is fired with zeal by the Holy Ghoſt, Act. 2.) Fire wee know is a good ſervant, but an ill Lord; If it get above us once, there is no dealing with it. Hence it is, that as the careful houſholder laies a ſtrict charge upon his children and ſervants to look well to their fire: So doth Solomon give often warning to have a care of the tongue. For by thy words ſhalt thou bee juſtified, and by thy words thou ſhalt bee condemned, ſaith a greater than Solomon, Mat. 12.Cave ne f…riat lingua tua cellum tuum. Scalig. The Arabians have a Proverb, Take heed that thy tongue cut not thy throat. A word and a peſt grow upon the ſame root in the Hebrew; to ſhew, ſaith one, that an evil tongue hath the peſtilence in it: It ſpits up and down the room, as the Serpent Dipſas, or as a Candle, whoſe tallow is mixt with brine.
Verſ. 22. Whoſo findeth a wiſe, &c.] Whoſo, after much ſeeking (by prayer to God, and his own utmoſt induſtry, as Gen. 24. Iſaac went forth to pray, and his ſervant went forth to ſeek) findeth, a fit and faithful yoak-fellow (called here a wife, that is, a good wife, Hilbah. id eſt, umbra ipſius, quomodo Menander foreign dixit.as Eccleſ. 7.1. a name is put for a good name, and as Iſa. 1.18. wooll is put for white wooll: every married woman is not a wife; a bad woman is but the ſhadow of a wife, according to Lamechs ſecond wives name, Zillah) hee findeth a good thing, a ſingular bleſſing, and ſuch as ſhould draw from him abundance of thanks. Hee may well ſay as they were wont to do at Athens, when they were married, foreign. I have left a worſe condition, and found a better.Zenodo. prov. If any bee the worſe for a wife (for a good wife eſpecially) it is from his own corrupt heart, that like a Toad, turns all it takes into rank poiſon
Verſ. 23. The poor uſeth intreaties] Speaks ſupplications, comes in a ſubmiſſe manner, uſes a low language, as a broken man. How much more ſhould we do ſo to God? quanta cum reverentia, quanto timore, Bern.quanta ad Deum humilitate accedere debet è palude ſua procedens & repens vilis ranuncula? creeping into his preſence with utmoſt humility and reverence.
Verſ. 24. A man that hath friends, &c.] For Cos amoris amor, Love is the whet-ſtone or load-ſtone (rather) of Love. Marce, ut ameris, ama. Martial.Love is a coin that muſt bee returned in kind.
And there is a friend, &c.] Such a friend is as ones own ſoul, Deut. 13.6. a peece ſo juſt cut for him, as anſwers him rightly in every joint. This is a rare happineſſe.