Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Proverbs · Chapter 29
CHAP. XXIX. Verſ. 1. He that being often reproved hardeneth his neck.
Zech. 7.AS an untaimed heifer, that pulleth away the ſhoulder and detracteth the yoke.Solinus. Or as the creature called Monoceros, the Unicorn, interimi poteſt, capi non poteſt, Corripimur ſed non corrigimur. Aug.may be ſlain, but not taken: ſo thoſe that refuſe to be reformed, hate to be healed, will not bend, ſhall ſurely and ſeverely be broken, certiſſime citiſſimeque confringentur, they ſhall certainly and ſuddenly be daſhed in pieces as a potters veſſel, that cannot be pieced together again, Iſa. 30.13, 14. Jer. 15.12. Shall iron break the Northern iron and the ſteel? and ſhall not the fierce wrath of God ſhatter and ſhiver out a ſilly ſinner, that will needs ſtout it out with him: and yet is no more able to ſtand before him, than a glaſſe-bottle before a Cannon-ſhot? Let Elies ſonnes, and ſuch refractaries look for ruine: The Prophet fitly compares them to head-ſtrong horſes, that get the bit into their mouths, run deſperately upon the rocks, and ſo in ſhort time break firſt their hoofs, and then their necks. Queen Elizabeth, in talking with Marſhal Biron, (whom the French King ſent Ambaſſadour to her, Anno 1601,) ſharply accuſed Eſſex, (who had lately loſt his head) of obſtinacy,Camd. Eliſ. fol. 562 raſh counſels, and wilful diſdaining to ask pardon: and wiſhed that the French King would rather uſe milde ſeverity than careleſs clemency, & cut off the heads of treacherous perſons in time, &c. This might have terrified Biron from thoſe wicked attempts, which he was even at this time plotting againſt his King, had not his mind been beſotted. But the power of his approaching fate did ſo blind him, that within few months after he underwent the ſame death that Eſſex did: though nothing ſo piouſly and chriſtianly: as having hardened his neck againſt wholſome counſel. Now if men harden their hearts, God will harden his hand, and haſten their deſtruction, and that without remedy.
Verſ. 2. When the righteous are in authority] Or are increaſed, as chap. 28.28. See the note there.
The people mourn] Hebrew, ſigh (as the oppreſſed Iſraelites in Egypt did) where they dare not ſpeak out. But what a bloody tyrant was Sylla, who put to death M. Plaetorius, onelyonly for ſighing at the cruel execution of M. Marius? Act. & Mon. fol. 1164.So one Lancelot was burnt in Giles his fields, for pittying the cruel death of a couple of Martyrs.
Verſ. 3. Who ſo loveth wiſdome rejoyceth his father] See the Note on Chap. 10.1.
But he that keepeth company with Harlots] See the note on chap. 5.9. Thoſe ſhe ſinners (as they call them) are coſtly Creatures, and they that keep them care not what coſt they caſt away upon them.
Verſ. 4. The King by judgement ſtabliſheth the land] This one piece of Salomons Politicks hath much more good advice in it, than all Lypſius his Beehive, or Machiavels Spider-web.
But he that receiveth gifts] Heb. A man of oblations, that is, (as ſome interpret it) A man that ſacrilegiouſly medleth with things dedicated to pious uſes, and makes a gain of them to himſelf. See chap. 20.25.
Verſ. 5. A man that flattereth his neighbour, &c.] A ſmooth-boots, Glaber.as the word ſignifies, a butter-ſpoken man; ſee Iſa. 3.12. or a divided man: for a flatterers tongue is divided from his heart.
Verſ. 6. In the tranſgreſsion of an evil man there is a ſnare] Or, a cord, viz. to ſtrangle his joy with, to check and choak all his comforts: in the midſt of his mirth he hath many a ſecret gripe, and little knowes the world where his ſhooe pincheth him. Every fowl that hath a ſeemly feather, hath not the ſweeteſt fleſh; nor doth every tree that bringeth a goodly leaf, bear good fruit. Glaſs giveth a clearer ſound than Silver, and many things gliſter beſides Gold. The wicked mans jollity is but the hypocriſie of mirth: it may wet the mouth, but not warm the heart; ſmooth the brow, but not fill the breaſt; we may be ſure, that as Jezabel had a cold heart under a painted complexion, ſo many a mans heart akes and quakes within him, when his face counterfeits a ſmile.
But the righteous ſing and rejoyce] Good men only may be glad, and none have any reaſon to rejoyce but they, Hoſ. 9.1. The Papiſts have a Proverb, Spiritus Calvinianus eſt Spiritus melancholicus: and the mad world are eaſily perſwaded by the Devil, that there is no comfort in a Chriſtian courſe; that your preciſe fellows live a melancholy and Monkiſh kind of life, and have no joy of any thing. Herein the Devil deals like thoſe inhoſpitable ſalvages in America, that make great fires, and ſet forth terrible ſights upon their Country-ſhore, purpoſely to affright Paſſengers from landing there. And as thoſe wicked Spyes brought up an evil report of the Land of Canaan, and thereby diſcouraged the people: ſo doth the Devil and his Impes, of the purity of religion, and power of godlineſſe, as uncouth and uncomfortable; when in truth there is no ſound comfort without it, no true joy but in it. Though Saul could not be merry without a Fidler, Ahab without Naboths Vineyard, Hamon without Mordecaies courteſie, yet a righteous man can be merry without all theſe. Yea as the Lilly is freſh, beautiful, and looks pleaſantly, though among thorns, ſo can he amidſt troubles. Paul (than whom never any out of Hell ſuffered more,) did not only glory in tribulation, but over-abound exceedingly with joy, 2 Cor. 7.4.
Verſ. 7. The righteous conſidereth the cauſe of the poor] The cauſe, not the perſon of the poor, for that is forbidden in the Law, Levit. 19.15. The great muſt not be favoured for their might, nor the mean for their miſery: but Juſtice, Juſtice muſt be done to all, as Moſes hath it, that is, even law and execution of right (as the Oath runs that is given to our Judges) without reſpect of perſons. The cauſe of the poor and needy muſt come into equal ballance with the rich and mighty: leſt hee be trampled on by thoſe fat bulls of Baſan, to his utter undoing. For a poor man in his houſe, is like a Snail in his ſhell, cruſh that, and yee kill him.
But the wicked regardeth not to know it] Unleſſe there were more to bee got by it. Felix had ſoon enough of Pauls defence, becauſe he expected ſome bribe from him, but nothing came. How ill-willing was that unjuſt Judge (Lu…. 18.) either to take knowledge of, or to take courſe for the relief of the poor Widdow? Aperi burſam, apperiam buccam, ſaith the greedy Lawyer: they that cannot laviſh mony out of the bag, are little welcome to theſe Cr…menim…lga, as one calls them, theſe Purſe-ſuckers, that will weigh your gold, but not your cauſe; and if a man put not into their mouths, they even prepare war againſt him, Mich. 3.5.
Verſ. 8. Scornful men bring a City into a ſnare] The Vulgar renders it, Peſtilent perſons undoe a City or a State, as Nahaſh did the Ammonites, 1 Sam. 11.2, 11. and as his ſon Hanan did much more, 2 Sam. 10.4. with 12.31. Mocking is catching, as the Peſtilence: and no leſs pernicious to the whole Country. Giraldus Cambrenſis tells of three Iriſh Kings, that being derided for their rude habits and faſhions, rebelled, and ſet the Country in a combuſtion. And the young King of France jeſting at William the Conquerours great belly, whereof he ſaid he lay in at Rouen, ſo irritated him, as he being recovered of a ſickneſs, entred France in the chiefeſt time of their fruits, making ſpoyl of all in his way, till he came even to Paris, where this ſcornful King then was, to ſhew him of his viſiting:Dan. Chron. 42 and from thence marcht to the City of Mants, which hee utterly ſackt and ranſackt, razed and haraſed.
But wiſe men turn away wrath] They ſtand in the gap, and divert the Divine diſpleaſure, Pſal. 106.23. Ezek. 13.5. Their perſons are in acceptation; God will look upon them, and doe much for them, when hee is moſt of all angry with the wicked, Exod. 32.10, 14. Job 22. ult. Gen. 18.32. Their prayers alſo are prevalent: ſomething the Lord will yeeld thereunto, when moſt bitterly bent againſt a people, Matth. 24.20. and when unchangeably reſolved upon their ruine, he takes courſe to ſilence ſuch, pray not for this people. Sanctum ſemen ſtatumen terrae, Iſa. 6.13. The innocent ſhall deliver the Iſland, Job 22.30.
Verſ. 9. If a wiſe man contendeth with a fooliſh man] Such fools were the Phariſees (though for their worldly wiſdome called Princes of this world, 1 Cor. 2.8.) Matth. 11.16, 17. Chriſt piped to them, John mourned to them, neither wrought upon them: ſuch was their peeviſhneſs and pertinacy in evil, that they rejected the counſel of God againſt themſelves, Luk. 7.30. being ingrati gratiae Dei, as Ambroſe hath it, receiving the grace of God in vain, as Paul, turning good nouriſhment into vitious humours, as foul ſtomacks uſe to doe: And as Wine a ſtrong remedy againſt Hemlock, yet mingled with it, doubles the force of the poyſon: ſo was it with the moſt powerful means of grace, mingled with their obſtinacy and unbelief. Tigers are enraged with perfumes, and Vultures killed with Oyl of Roſes, as Ariſtotle writeth.
Verſ. 10. The bloud-thirſty hate the upright] As Cain did Abel for his goodneſs, 1 Joh. 3.12. and as many bloudy Villains ſtill, who bear about, and, ſo farre as they dare, make uſe of Cains club to knock on the head Gods righteous Abels. All hatred is bloudy, but eſpecially the habit of hatred. No ſight pleaſed Hannibal better than a ditch running over with mans bloud. Nothing would ſatisfie Farneſius the Popes Champion, but to ride his horſe up to the skirts in the bloud of the Lutherans. Charls the ninth of France (Author of the Pariſian Maſſacre) looking upon the dead Carkaſs of the Admiral, that ſtank by being long kept unburied, uttered this moſt ſtinking ſpeech: Quam ſuavitèr olet cadaver inimici? How ſweet is the ſmell of an enemies carcaſs? And the Queen-mother of Scotland, beholding the dead bodies of her Proteſtant Subjects, whom ſhe had ſlain in battel, ſaid, that ſhe never ſaw a finer piece of Tapiſtry in all her life.
But the juſt ſeek his ſoul] In a good ſenſe, as Pſal. 142.4. Seek the ſalvation of it, as Chriſt did of his deadlieſt enemies, as Paul did of his Country-men the Jews, of whom five times he received forty ſtripes ſave one, 2 Cor. 11.24. As the Diſciples did of thoſe ſpiteful Phariſees, that had cauſeleſly accuſed them, Matth. 15.2, 12. as that Martyr Maſter Saunders did, My Lord (ſaid he to Biſhop Bonner) you ſeek my bloud, Act. & Mon. fol. 1358.and you ſhall have it. I pray God you may be ſo baptized in it, that you may hereafter loath bloud-ſucking, and ſo become a better man. And another time, when Steven Gardiner being prettily nipped and touched by the ſame Sanders, ſaid, Carry away this frenzie fool to Priſon; hee anſwered, that he did give God thanks which had given him at the laſt a place of reſt and quietneſſe, where he might pray for the Biſhops converſion. If yee will not hear me ſpeak for my ſelf, ſaid another Martyr,Ibid. then ſend mee to my Priſon again among my Toades and Froggs, which will not interrupt me, whiles I pray to God for you.
Verſ. 11. A fool uttereth all his mind] Hee is full of chinks, and can hold nothing, his heart lies ſo near his mouth, that all will out ſuddenly, foreign a fool, and foreign ſuddenly, is from the ſame root. He hath little command of himſelf at any time, but eſpecially when hee is angry: then hee ſputters and ſpues out all that he hath in his heart. The Septuagint here tranſlate,foreign. A fool uttereth all his anger, he pulls out his woodden dagger, and cares not whom hee hits. Biſhop Bonner in his Viſitation, becauſe the Bells rang not at his coming into Hadham, nor the Church dreſſed up as it ſhould, called Doctor Bricket Knave and Heretick; and ſtriking at him, gave Sir Thomas Joſſelin, who then ſtood next to the Biſhop, a good flewet under the ear: whereat the Knight ſomewhat aſtonied at the ſuddenneſſe of the quarrel, ſaid, What meaneth your Lordſhip? have you been trained up in Will Summers his School, to ſtrike him that ſtands next you? The Biſhop ſtill in a rage either heard not, or would not hear. And when Mr. Fecknam would have excuſed him by his long impriſonment in the Marſhalſey, whereby he was grown teſty, he replied merrily,Act. & Mon. fol. 1340. So it ſeems Mr. Fecknam: For now that he is come forth of the Marſhalſey hee is ready to goe to Bedlam. See Chap. 14.23.
But a wiſe man keepeth it in till afterwards] Or, in an inner room, Beachor in interiori aliquo loco, in ulteriore animi receſſu.in the bottom and boſome of his mind, till he ſee a fit ſeaſon; as knowing well that all truths are not fit for all times, but diſcretion muſt bee uſed, and taciturnity counted a vertue. The Rabbins have this ſaying amongſt them, Maſora ſepes legi, decimae divitiis, vota ſanctimoniae, ſilentium ſapientiae. Silence is no leſs a mound to wiſdome, than vows are to holineſſe, tything to riches, or their Maſorites pains to the Law. Open-heartedneſſe is a fruit of fool-hardineſſe. Gird up therefore the loyns of your minds with the golden girdle of meekneſs,Dirke Ab…th. of wiſdome; and keep your mouth with a bridle, while the wicked is before you, Pſal. 39.
Verſ. 12. If a ruler hearken to lyes, all his ſervants are wicked] Hee ſhall have his Aiones and Negones, that will ſay as he ſaies, and fit his humour to a hair, as Doeg did Sauls, as the falſe Prophets did Ahabs, as Herods Courtiers did him on his birth-day-feaſt, &c. Theſe were fit helves for ſuch hatchets, fit lattice for ſuch lips, fit ſervants for ſuch maſters. Mobile mutatur ſemper cum principe vulgus.Claudian. Like Prince, like people. The common ſort are like a flock of Cranes: as the firſt fly, all follow: Or as in a beaſt, the whole body follows the head. Rulers are the Looking-glaſſes according to which moſt men dreſſe themſelves. Their ſins doe much hurt, as by Imputation (2 Sam. 24. the Prince ſinned,Delirant reges, plectuntur Achivi. the People ſuffered) ſo by imitation: for man is a creature apt to imitate, and is led more by his eyes than by his ears. Magis intuentur quid fecerit Jupiter, quàm quid docuit Plato, ſaith Auguſtine. Jupiters adulteries drew the people to like wantonneſſe. Hence Chaerea in Terence, Haec ego non facerem quae Jupiter fecit? ſaith he, Should I make dainty of doing that which Jupiter did? Height of place ever addes two wings to ſin, Example and Scandal, whereby it ſoars higher, and flies much farther. Let Rulers therefore look to it: Let them not be partakers of other mens ſins, 1 Tim. 5.22. (they have enow of their owne to anſwer for, Potentes potenter torquebuntur) let them take heed that the iniquity of their heels (of thoſe that follow them at the heels) doth not compaſſe them about, Pſal. 49.5.
Verſ. 13. The poor and the uſurer meet together] That is, the poor and the rich, as chap. 22.2. becauſe commonly Uſurers are rich men, and many rich men uſurers. The Lord lighteneth both their eyes, That is, hee gives them the light of life, Joh. 1.8. and the comforts of life, Matth. 5.45. ſo that their eyes are lightned, as Jonathans were after he had taſted of the wild hony, 1 Sam. 14. Others read it thus: The poor and the deceived (or cruſhed by the uſurer) meet together, that is, condole, or comfort one another: becauſe they are both in the dark, as it were of poverty and miſery, they can do one another but little help, more than by commending their caſes to God; who thereupon enlightneth them both: that is, either he ſupplies their wants, and ſo their eyes are opened, as Jonathans were: or elſe gives them patience, as he did thoſe beleeving Hebrews, chap. 10.32. But call to remembrance the former days in the which after yee were illuminated (viz. to ſee the glory that ſhall be revealed, whereof all the ſufferings of this life are not worthy, Rom. 8.18.) Ye endured a great fight of affliction. If we read it, The poor and the uſurer meet together: the Lord enlightneth both their eyes, underſtand it thus; The poor man he enlightneth by patience, the uſurer by repentance, and grace to break, off his ſinnes by righteouſneſs, and his iniquity by ſhewing mercy to the poor as Zacheus, Matthew, and thoſe uſurious Jews did, Neh. 5.
Verſ. 14. The King that faithfully judgeth the poor, &c.] An office not unbeſeeming the greateſt King to ſit in perſon to hear the poor mans cauſe. James the fourth of Scotland was for this cauſe called the poor mans King. I have ſeen (ſaith a late Traveller) the King of Perſia many times to alight from his horſe, onelyonly to do juſtice to a poor body. Help O King, ſaid the poor woman to Jehoram: And if thou wilt not hear and right me, why doſt thou take upon thee to be King? ſaid another woman to Philip King of Macedony. Cic. pro Milone.It is a mercy to have Judges modo audeant quae ſentiunt, as the Oratour hath it, ſo that they have courage to do what they judge fit to be done. Inferiour Judges may be weighed and ſwayed by gifts or greatneſs of an Adverſary to paſs an unrighteous ſentence: Not ſo a King, he neither needs, nor fears any man: but is, if he be right, (as one ſaith of a juſt Law) an heart without affection, an eye without luſt, a mind without paſſion, a treaſurer which keepeth for every man what he hath, and diſtributeth to every man what hee ought to have.
Phocyl.foreign.
Lo ſuch a Prince ſhall ſit firm upon his throne; his Kingdome ſhall be bound to him with chains of Adamant, as Dionyſius dreampt that his was; he ſhall have the hearts of his Subjects, which is the beſt life-guard, and God for his protection; for he is profeſſedly the poor mans Patron, Pſal. 9. and makes heavy complaints of thoſe that wrong them, Iſa. 3. and 10. Amos 5. and 8. Zeph. 3.
Verſ. 15. The rod and reproof give wiſdome] If reproof do the deed, the rod may be ſpared, and not elſe. Chryſippus is by ſome cried out upon as the firſt that brought the uſe of a rod into the ſchools; but there is no doing without it; for children are fooliſh, apt to imitate others in their vices, before they know them to be vices; and though better taught, yet eaſily corrupted by evil company, as young Lapwings are ſoon ſnatcht up by every Buzzard. Now therefore as moths are beaten out of Garments with a rod, ſo muſt vices out of childrens hearts. Vexatio dat intellectum, Smart makes wit; it is put in with the rod of correction. See chap. 22.15.
But a childe left to himſelf bringeth his mother, &c.] For her fondneſs in cockering of him, and hiding his faults from his father, leſt he ſhould correct or caſheer him. Mothers have a main hand in education of the children, and uſually Partus ſequitur ventrem, the birth follows the belly, as we ſee in the Kings of Judah, whoſe mothers are therefore frequently nominated. No wonder therefore though the mother deeply ſhare in the ſhame and grief of her darlings miſcarriages. See chap. 15.20.
Verſ. 16. When the wicked are multiplied, tranſgreſſion encreaſeth] As ſaith the Proverb of the Ancients; wickedneſs proceedeth from the wicked. Miſerable man hath by his fall from God contracted a neceſſity of ſinning againſt God. And when a rabble of Rebels are gotten together, are grown many and mighty, they make account to carry all before them, and not to ſuffer a godly man to live, as in Spain, and where the Inquiſition is admitted. But the righteous ſhall ſee their fall; ſhall ſee it and rejoyce at it, as the Hebrew Doctors expound this text by comparing it with Obad. 12.13. Thou ſhouldſt not have looked on the day of thy brother in the day of his calamity, neither ſhouldſt thou have rejoyced over the children of Judah, Alterius Perditio tua ca…tio.&c. The righteous ſhall rejoyce when he ſeeth the vengeance (being moved with a zeal of God, hee ſhall rejoyce with trembling) he ſhall waſh his feet in the bloud of the wicked, (beholding their ruine he ſhall become more cautious) ſo that a man ſhall ſay, (any man but of an ordinary capacity ſhall make this obſervation) Verily there is a reward for the righteous, verily he is a God that judgeth in the earth, Pſal. 58.10, 11. that will ſink to the bottom the bottle of wickedneſs, when once filled with thoſe bitter waters, Gen. 15.16.
Verſ. 17. Correct thy Son and he ſhall give thee reſt] Hee will grow ſo towardly, that thou ſhalt with leſſe adoe rule him when grown up, or at leaſt, thou ſhalt have peace within, in that thou haſt uſed Gods means to mend him.
Yea, he ſhall give delight] See chap. 10.1. The often urging this nurturing of Children, ſhews that it is a moſt neceſſary, but much neglected duty.
Verſ. 18. Where there is no viſion the people periſh] Or, are barred of all vertue, laid naked and open to the dint of Divine diſpleaſure, ſcattered, worſted, and driven back. Great is the miſery of thoſe Braſileans of whom it is ſaid, that they are ſine fide, ſine rege, ſine lege, without faith, King, or Law. And no leſs unhappy thoſe Iſraelites about Aſa's time, that for a long ſeaſon had been without the true God, and without a teaching Prieſt, and without Law, 2 Chron. 15.3. Then it was that Gods people were deſtroyed for lack of knowledge, Hoſ. 4.6. And not long after, that they ſorrowfully complained that there was no more any Prophet among them, nor any that knew how long, Pſalm 74.9. no Miniſter ordinary or extraordinary. How did it pitty our Saviour to ſee the people as ſheep without a Shepherd? This troubled him more than their bodily bondage to the Romans, which yet was very grievous, Mat. 9.36. And what good heart can but bleed to think of thoſe once flouriſhing Churches of Aſia and Africa, now over-ſpread partly with Mahumetaniſme, and partly with Heatheniſme; and that by the moſt miſerable occaſion might befall; namely, famine of the Word of God, through lack of Miniſters! What a world of Sects, Superſtitions, and other horrible abuſes got into the Church of Rome, when Propheſie was ſuppreſſed, and reading the holy Scriptures inhibited? And what a ſlaughter of ſouls enſued thereupon?Mat. Pariſ. Hiſt. Letters were framed by ſome, as ſent from Hell to the Popiſh Clergy, Anno 1072. wherein the Devil and his Angels give them many thanks for ſuch a number of ſouls ſent them down daily, by their neglect of Preaching, as had never been before: Hence it was, that in this Kingdom, at the firſt Reformation, for want of Miniſters, Readers were ſent: Whence one of the Martyrs wiſhed that every able Miniſter might have ten Congregations committed to his charge, till further Proviſion could be made. For of preaching it may be ſaid, as once David did of Goliah's ſword, There is none to that, for Converſion of ſouls: as where that is wanting, people goe tumbling to hell thick and three-fold.
But he that keepeth the Law, happy is he] Though to want the Word preached and ſincerely handled, rightly divided (for as every ſound is not Muſick, ſo every Pulpit-diſcourſe is not a Sermon) be a great unhappineſs, a ready road to utter ruine: yet is not the bare hearing of it that that renders a man bleſſed, unleſs he hide it in his heart with David, and lift up his hands too to the practiſe of it, Pſal. 119.48. The words of the Law are verba vivenda non legenda, as one ſaid, words to be lived and not read only. Let not your lives be Antinomians, no more than your opinions, ſaith another. That is a monſtrous opinion of ſome Swenckfeldians, that a man was never truly mortified till he had put out all ſenſe of ſin, or care of duty:Wendeli…s. if his conſcience troubled him about ſuch things; that was his imperfection, hee was not mortified enough. Some of our Antinomians are not farre from this. Their predeceſſours in Germany held, that the Law and works only belong to the Court of Rome: that good works are pernicioſa ad ſalutem, Bucholcer.hurtful and hinderſome to ſalvation; that that ſaying of Peter, Make your calling and election ſure by good works, was dictum inutile, an unprofitable ſaying; and Peter did not underſtand Chriſtian liberty: that ſo ſoon as a man begins to think how hee ſhould live godlily and modeſtly,Vita Dev. Georg. he wandreth from the Goſpel. David George was ſo farre from accounting Adulteries, Fornications, Inceſts, &c. for being any ſins, that hee did recommend them to his moſt perfect Schollars, as acts of grace and mortification. This fellow was ſure ſomewhat a kin to thoſe Carpocratian Hereticks in Saint Johns days, who taught that men muſt ſin, and doe the will of all the Devils,Epiphan. otherwiſe they could not enter into heaven.
Verſ. 19. A ſervant will not be corrected by words] Some Servants will not, but muſt have blows. If words will doe, they muſt bee chidden with good words, and not reviled. Chriſtians muſt be no brawlers, but gentle, ſhewing all meekneſſe to all men, Tit. 3.2. And Maſters muſt doe the ſame things, forbearing threatning, knowing that their Maſter alſo is in Heaven, neither is there reſpect of perſons with him,Sidon. Epiſt. Epheſ. 6.9. Severitas nec ſit tetra nec tetrica, ſaith Sidonius. But becauſe ſome Maſtigiae are of ſo ſervile a diſpoſition, that they muſt be beaten to their work, like thoſe Phrygians, Qui non niſi flagris caſtigantur, that will doe nothing longer than ſcourged to it: or the Ruſſian Women,Heyl. Geog. that love that Husband beſt that beats them moſt, and think themſelves elſe not regarded, unleſs two or three times a day well-favouredly ſwadled; therefore let him that knows his Maſters will, and yet (out of ſtoutneſs, ſullenneſs, or lazineſs) will not doe it, be beaten with many ſtripes: let him bee buffeted for his faults, 1 Pet. 2.20. and made ſerviceable in all things, not gain-ſaying, not purloyning, Tit. 2.9, 10.
Verſ. 20. Seeſt thou a man that is haſty in his words] Or Matters: that weighs not his words before he utters them, but over-ſoon ſhoots his fools-bolt, let it light where it will, hit or miſſe, it matters not; that had rather bee reckoned temerarious than timorous, and is with child till delivered of an abortive birth: that raſhly ruſheth on the weightieſt buſineſſes, and holds it loſſe of time to take counſel; this haſty head-long man, as hee never wants woe, ſo (becauſe he is no leſſe head-ſtrong than head-long, wiſe in his own conceit, than witleſſe in every mans elſe) there is more hope of a Natural than of him, and ſooner he will be wrought upon. Scaliger tells us the nature of ſome kind of Amber is ſuch,o…al. Exercit. 140. Num. 12. that it will draw to it ſelf all kind of ſtalks of any Herb, except Baſilisk, an Herb called Capitalis, becauſe it maketh men heady, filling their brains with black exhalations. Thus thoſe Haſtings, who by the fumes of their corrupt wills, are grown head-ſtrong, and withall are conceited (as cha. 26.12.) will not be drawn by that which draws others that are of lower parts and capacities; it being eaſier to deal with twenty mens reaſons, than with one mans will. Good therefore is the counſel of St. James, Be ſwift to hear, ſlow to ſpeak, &c. and of the Preacher, Eccleſ. 5.2. Be not raſh with thy mouth, and let not thy heart be haſty to utter any thing before God, in Prayer, Vows, and eſpecially in preaching. It was a wiſe ſpeech of Ariſtides, who being required of the Emperor to ſpeak to ſomething propounded ex tempore, foreign.anſwered, propound to day, and I will anſwer to morrow, for we are not of thoſe that ſpit or vomit things, but of thoſe that doe them carefully and accurately. Demoſthenes in like manner, when it was objected unto him, that he came premeditated to plead, anſwered, that he, if it might be poſſible, would plead, Non tantum ſcripta ſed etiam ſculpta, not things written only, but even engraven. And when Eccius told Melancthon that it was little for his praiſe, that he was ſo long ere he anſwered his adverſaries arguments (he would take three dayes ſometimes to think on it) hee replied, Nos non quaerimus gloriam, ſed veritatem, we ſeek not victory but verity.
Verſ. 21. He that delicately bringeth up his ſervant] A maſter that would be (as he ought) both loved and feared by his ſervants, muſt ſee to two things, 1 The well-chuſing; and 2 The well-uſing of them. This Salomon himſelf (that thus adviſeth here) was not ſo well adviſed of; for he ſaw that Jereboam (who gave occaſion, as it is conceived, of uttering this Proverb) was meet for the work, and therefore (not examining his religion) entertained him into his ſervice, yea placed him over the family of Joſeph, admitted him into ſo much familiarity, and ſo let looſe the bridle of domeſtical diſcipline to him, that he took ſtate upon him as a young maſter in the houſe, and ſoon after turned traitour, and would needs be as his ſonne, and more. The like is to be ſeen in Abner, Iſhboſheths ſervant, who grew ſo haughty and haunty, that he might not be ſpoken to, 2 Sam. 3. And in Zimre, whom his maſter Elah ſo favoured and eſteemed, that he made him captain over the half-part of his charets. But this begger thus ſet on horſe-back, rides without reigns to the ruin of his maſter and his whole houſe, 1 King. 16.11. So true is that of the Poet.
foreign.
Aſperius nihil eſt humili dum ſurgit in altum
Tobiah the ſervant is ſo inſolent ther's no dealing with him.
Verſ. 22. An angry man ſtirreth up ſtrife] See Chapter 15.18. and 16.21.
And a furious man] Hebr. A maſter of fury, or one that is maſtered and overmatched by his fury, that hath no command of his paſſions, but is tranſported by them, or (as ſome make the metaphor, and the Original will well bear it) is wedded to them, as a man is to his wife: commanded by them,Plutarch. as the Perſian Kings were by their Concubines, being captivarum ſuarum captivi, ſlaves to their ſlaves. Such a man being big with wrath, not onelyonly breeds contention, but brings forth tranſgreſſion in great abundance, he ſets his mouth againſt heaven, and his tongue walketh through the earth, &c. Pſal. 73. he lets fly on both hands, and lays about him like a mad man.
Verſ. 23. A mans pride ſhall bring him low] For it ſets God againſt him, and Angels, and men, not good men onelyonly, but bad men too, and thoſe that are as proud as themſelves. For whereas one drunkard loves another, and one thief another, &c. one proud perſon cannot endure another, but ſeeks to undermine him, that he alone may bear the bell, carry the commendation, the praiſe and promotion. See chap. 11.12. and 15.33. and 18.12.
Verſ. 24. Whoſo is partner with a thief, hateth his own ſoul] Sith to hold the bag is as bad as to fill it; to conſent to ſin, or to conceal it, as bad as …o commit it. By the one as well as by the other, a man may eaſily become, as Coraeh did, a ſinner againſt his own ſoul, and cruelly cut the throat of it. Let our publike theevs look to this. See Iſa. 1.23.
He heareth curſing and bewrayeth it not] See Levit. 5.1. with the Note. To conceal treaſon is treaſon, ſo here. Have no fellowſhip therefore with the unfruitful works of darkneſs, but rather reprove them. Let me be counted proud or pragmatical, ſaith Luther, rather than found guilty of ſinful ſilence,Luth. Epiſt. ad Staupi…. whiles my Lord ſuffereth.
Verſ. 25. The fear of man bringeth a ſnare] This cowardly paſſion expectorates and expoſes a man to many, both ſinnes and ſufferings. And albeit faith, when it is in the heart, quelleth and killeth diſtruſtful fear, and is therefore fitly oppoſed to it in this ſacred ſentence: yet in the very beſt, Senſe fights ſore againſt Faith when it is upon its own dunghil, I mean, in a ſenſible danger. Natures retraction of it ſelf from a viſible fear, may cauſe the pulſe of a Chriſtian that beats truly and ſtrongly in the main point (the ſtate of the ſoul) to intermit and faulter at ſuch a time, as we ſee in the example… of Abraham, Iſaac, David, Peter, others, who ſhewed ſome trepi…ation and timidity, and like fearful birds and beaſts, fell into the pits and toyls of the Hunter, and hazzarded themſelves to Gods diſpleaſure. The Chameleon is ſaid to bee the moſt fearful of all Creatures, and doth therefore turn himſelf into ſo many colours, to avoyd danger, which yet will not bee. God equally hateth the timorous, and the treacherous. Fearful men are the firſt in that black bedrole, Rev. 21.8.
Tectus & …tus.But he that truſteth in the Lord ſhall be ſafe] Or, ſet on high, as on a rock, his place of defence ſhall be munitions of rocks, Iſa. 33.15. farre out of harms-way; he ſhall be kept ſafe, as in a tower of braſs, or town of war. Even the youth ſhall faint and be weary, and the youngmen ſhall utterly fall; But they that wait upon the Lord ſhall mount up with wings as Eagles, &c. Iſa. 40.30, 31. Like as the Cony that flyes to the holes in the rocks doth eaſily avoyd the dogs that purſue her, when the Hare that truſts to the ſwiftneſſe of her leggs, is at length overtaken and tore in peeces: So here.
Verſ. 26. Many ſeek the Rulers favour] More than the love of God: and ſo caſt themſelves into a ſecond ſnare, beſides that, verſ. 25. But as he that truly truſts in God, will eaſily expel the fear of man: ſo he that looks upon God as Judge of all, from whoſe ſentence there is no appeal, will rather ſeek his face than the favour of any earthly Judge whatſoever. Eſpecially, ſince whether the Judge clear him or caſt him, the judgement he paſſeth is from the Lord.
Verſ. 27. An unjuſt man is an abomination to the juſt] Who yet hates, non virum ſed vitium, not the perſon of a wicked man, but his ſin, (as the Phyſician, hates the Diſeaſe,foreign. but loves the Patient, and ſtrives to recover him) hee abhorres that which is evil, perfectly hates it, Pſal. 139.22. hates it as hell (ſo the Greek word ſignifies, Rom. 12.9.) hates it in his deareſt friends, as Aſa did in his mother Maacha, hates it moſt of all in himſelf, as having the Divine Nature transfuſed into him (whereby hee reſembles God) and that life of God, whereunto ſin (he knows) is a deſtructive poyſon, a ſickneſſe unto death,Ariſt. Rhetor. 1 Joh. 5. Hence his implacable and no leſſe impartial hatred of all, as well as any ſin, for all hatred is foreign (as Ariſtotle hath it) to the whole kind. It was ſaid of Antony, that he hated a Tyrant, not Tyranny; it cannot be ſaid of a Saint, he hates ſinners, not ſin, but the contrary.
And he that is upright in the way, is abomination to the wicked] So, there is no love loſt betwixt them. The Devil hath ſet his limbes in all wicked people, they are a Serpentine ſeed, a viperous brood, and the old enmity continues, Gen. 3.15. ſee the Note there. Antipathies there are in Nature, as between the Elephant and Boar, the Lion and Cock, the Horſe and the Stone called Taraxippe, &c. But this is nothing to that betwixt the godly and the wicked; and why? but becauſe the ones works are good, and the others evil: and becauſe the juſt man condemnes the unjuſt by his contrary courſes; yea, hee affrights his heart, and terrifies him with his preſence and company.