A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.

CHAPTER. XXV.

Vers. 1. These are also the parables of Salomon, which the men of Hezekiah King of Iudah copied out.

THese,] The sentences which are contained in this chapter, and the foure next as well as those in the former chapters, vnto the 23. verse of the twentie foure, are the parables of Salomon, such as he, inspired by the spirit of of God, did deli∣uer, whether by pen, or tongue, or both, it is vncertaine: it is probable that they were among the three thousand mentio∣ned in the booke of Kings, which the men of Hezekiah King of Iudah, which some by Hezekiahs appointment; (whether they were Priests or Leuites, or Prophets, or priuate persons, God hath not reuealed) collected together, and set in order, being formerly here and there dispersed, and being comp••led (as it were) into a little treatise, they are by the authority of the holy Ghost incorporated into the booke, which hee him∣selfe had composed and become a part thereof.

Vers. 2. The glory of God is to conceale a thing, but the Kings honour is to search out a matter.

THe Lord doth much glorifie himselfe by reuealing things, in that thereby he doth manifest his wisedome, his good∣nesse, his iustice, his omnipotencie, and all the rest of his diuine attributes vnto the world: and therefore the Prophet Habak∣kuk saith, the earth shall be filled with the knowledge of God, as the waters couer the sea: but herein he is wonderfull glorious, that working, and shewing so much, hee doth yet reserue to himselfe of his counsels, and of his purposes, and of his workes also more then the world seeth. Some things hee couereth for a time, that no man may discerne, and yet bringeth them after∣ward

to light that all men may behold: and this falleth out of∣ten in his ordinary administration: some things, namely the mysteries of saluation, he manifesteth to a few, to his elect, that none else, though neuer so wittie or lear••ed are capable of; which our Sauiour acknowledgeth, saying; I thanke thee O father, Lord of heauen and earth, that thou hast h••d these things from the wise and prudent, and reuealed them to babes; euen so oh father because it so pleased thee. And this he doth by his gra∣tious dispensation: some things he retaineth for euer from all men, that they cannot possibly attaine vnto the knowledge of; as the causes why this man is elected, and that man reiected; why one is appointed to saluation, and another destinated to destruction. And by this hee doth maintaine his absolute so∣ueraignty, that he will not subiect himselfe to giue an account of his waies to his creatures, & to declare the plenitude, perse∣ction, & insinitenes of his holy nature; and this is that which the Apostle doth stop all mouthes with, and himselfe so much wondreth at, saying: Oh the depth of the riches of the wisedome* 1.1 of God, how vnsearchable are his iudgements, his waies past fin∣ding out! But the Kings honour, it maketh much for the renoune of great Princes and Gouernors, to search out matters, & bring them to light, that the craft of cunning and dissembling per∣sons goe not beyond their vnderstanding; and others haue not more skill in cloaking their facts and designements, then they haue in discouering and finding them out. This is the fruit of their wisedome, this is the exercise of their iustice, and for this they shall be greatly loued, feared, and admired: as Sa∣lomon was in sounding out the truth, though very difficult to* 1.2 to be found in the case of the two harlots.

Vers. 3. The heauens for height, and the earth for depth, and the Kings heart is vnsearchable.

THe heauens for height. Doe exceed mens knowledge and skill, and the earth for depth, goeth beyond all the reach of his vnderstanding, and the Kings heart, his thoughts, pro∣iects, wisedome and vnderstanding is insearchable, more po∣liticke and prudent, then their subiects can vnderstand: for

those gouernours whom the Lord in goodnesse lifteth vp, the royall thrones are by him indued with an excellent spirit, and adorned with such gifts as for the most part are not to bee found in priuate persons: if any Princes by reason they giue themselues rather to vanitie then the studie of wisedome, bee not such, yet such they ought to bee: for seeing they haue to deale in great and weighty matters, it is required of them that their wits, counsels, purposes, and determination of matters, be rare, profound and past the common reach. All Princes attaine not to this, nor many: diuers are as ignorant, simple, and shal∣low witted, as those that are farre their inferiours: but it is through their owne default, because they want the loue of vnderstanding and diligence; or neglect those meanes where∣by it is to bee gotten. As Rehoboams heart was so farre from mounting vp to the top of heauen, or piercing downe to the centure of the earth, as that it was not a yard high, or a foote deepe; but it was because he laboured not to be iudicious, nor entertained good counsell when it was offered vnto him; but as for Salomon his father, who knew the words of wisedome, and prayed for it at the hand of God, God gaue him wisdome, exceeding much, and a large heart as the sand on the sea shore, his wisedome excelled the wisedome of al the children of the East, and the wisedome of Egypt: for he was wiser then any man. No bad cause was too hard for him to detect, no practises which he did not smell out: no complotters which hee did not spee∣dily intrap in their wiles. Adoniah did easily illude Bathsheba his mother, but so hee could not him: for hee espied out his treason, with Abiathers, and Ioabs, at the very motioning of the match, which he desired might be betweene him and Abi∣shag the Shunamite.

Verse 4. Take the drosse from the siluer, and there shall pro∣ceed a pot for the fin••r.

5. Take the wicked from the King, and his throne shall be e∣stablished in iudgement.

TAke the drosse from the siluer,] For the vnderstanding of these words, we must obserue the sense of the similitude,

which is this: euen as when the drosse is remoued from the siluer, there remaineth nothing but good and pure matter, for the finer to frame a good vessell of: so when the wicked is ta∣ken away from the King, there will be equitie and iustice, and so his throne thereby shall be established: and herein first the wicked are compared to drosse, as they are also in Ezechiel* 1.3 for drosse hath no good mettall in it, but is a kind of vnprofi∣table earth: so in them is no good to bee found, but pride, worldlinesse, &c. And hypocrisie at the best is like to drosse which is mixed with siluer: drosse will neuer be melted, what paines soeuer be taken with it; nor they humbled, or brought to repentance, what meanes soeuer be vsed with them: drosse will not serue for plate, nor be conuerted into coyne or orna∣ments: neither will they bee fitted for the worship of God, or any holy seruices. Secondly, the King is compared to a finer; for that it belongeth to him to purge away wicked persons, and redresse things that are amisse. And thirdly, the kingdome or State to fined siluer, or a vessell made therof. Now we must speake more perticularly touching the application in the se∣cond verse, take away, &c. Hee intendeth not to giue liberty to subiects at their pleasure, to banish licentious and dissolute men: for that were an intollerable presumption; but it is a di∣rection giuen to Princes to informe them of their dutie, that they ought not permit wicked men to conuerse with them, or to haue countenance from them. Dauid after a sort vowed be∣fore he came to the crowne, that he would surely abandon all impious persons, when the sword should be put into his hand, saying, A froward heart shall depart from me, I will not know a* 1.4 wicked person: for they are euery way exceeding harmefull, and pernitious to Princes, and Magistrates, by corrupting and poysoning their hearts with sinfull counsell, as did the coun∣sellors of Darius, by applauding and praising them in their faults; as did Herods flatterers, by false and malitious com∣plaints* 1.5 against innocent men: as did Doeg, and Haman, by opposing and ouerthrowing all good instructions giuen vnto them: as did Pharaohs sorcerers, and Rehoboams young com∣panions; and blemishing their honour and estimation, as Sheb∣na

did Hezekiahs; and endangering their estate by commit∣ting euill themselues, and drawing them also into it: as in this ••ext appeareth by the reason from the contrary, his throne shall be established in iudgement: as if he should haue said, Hee would be righteous, if they were expulsed from him, and his equitie and iustice would establish his throne, would bring safety, and gouernment, and kingdome, which cannot bee ex∣pected, while such pestiferous wicked persons are so intimate with him.

Vers. 6. Put not forth thy selfe before the King, nor stand in the place of great men.

7. For better it is that it be said vnto thee, Come vp hither, then that thou shouldest bee put lower, in the sight of the Prince whom thine eyes haue seene.

THe holy Ghost in these sentences calleth euery one from vaine boasting, especially before Princes, who by reason of their high places cannot abide arrogancie; and by reason of the power wherewith they are armed, will not suffer it goe vnpunished: put not forth thy selfe before the King, make no shew of any brauerie, or excellencie before a Prince▪ and stand not in place of great men, intrude not thy selfe into those roomes whereunto thou art called, but belong vnto men of greater account. The reason from the comparison of contra••y effects followeth: for it is better, &c. it is a more comfortable and commendable thing, that when thou seatest thy selfe in a low place, thou be called vp to an higher, then that when thou hast placed thy selfe in an high roome, a man of better degree or account comming in, thou bee caused to sit downe lower, and giue place vnto him: as thou by experience hast seene for to come to passe to the shame of many.

Vers. 8. Go not forth hastily to strife, lest thou know not what to do in the end therof, when thine enemy hath put thee to shame.

AS before the spirit of God hath taught vs modesty, and disswaded vs from insolencie and pride; so now hee wil∣leth

vs to take heed of contention, which vice bringeth shame as well as the other, goe not forth hastily to strife, if thou bee vniustly pursued, maintaine thy cause as well as thou canst, so that it be in equitie, and after a due manner; but bee thou not forward in molesting of others, goe not forth as assailants, and challengers, as champions vse to doe. For from them is the si∣militude taken as it seemeth: if thou must needs be a partie in suite, be the defendant, rather then hastily to contend: for it is great wisedome (if it be possible) to be at peace with all men, and to follow after peace by all meanes; which if wee cannot obtaine, let vs obserue these rules in all our controuersies: first, that the iustice and equitie of our cause appeare vnto vs. Se∣condly, that the matter for which we contend bee of moment, and such as with good warrant from God we may safely deale in. Thirdly, that wee first offer condition of peace and agree∣ment to the partie whom we are compelled to contend with, as by mouing him to compremit the matter, and refer it indif∣ferent arbitrators. Fourthly, that we ouermatch not our selues with aduersaries too strong for vs, or willingly bring the mat∣ter before corrupt and vnequall Iudges, (See chap. 17. 14. in the doctrine) lest thou thereby be brought to such extremity, that thou know not what to doe, against thine aduersarie, or in thine owne defence: and this hee speaketh, not onely because rashnesse causeth men to rush into things vnlawfull, but de∣priueth them (as it were) for a time of all their senses, in the end thereof, when the matter hath been heard, and the cause sentenced, when thine neighbour hath put thee to shame, when thine aduersarie, or the partie whom thou hast iniuriously mo∣lested, hath giuen thee the foile and ouerthrow, and hath ob∣tained of the Iudge that it bee done to thee as thou thoughtest to haue done to him, and so either put thee to pay the same charges which hee should haue borne, or suffer the same pu∣nishment which he should haue sustained.

Vers. 9. Debate thy cause with thy neighbour, and reueale not thy secret to another.

Vers. 10. Lest he that heareth it put thee to shame, and thine infamie turne not away.

DEbate thy cause with thine neighbour,] Dispute thy cause louingly with thy brother: If thy brother hath offended thee, goe tell him betw••ene him and thee alone: and reueale not the secret of another, as for the priuate and priuie offence com∣mitted by him, which is onely knowne vnto thy selfe, declare it not vnto any, if thine owne admonition may pre••aile with him.

Lest he that heare thee put thee to shame,] Lest in stead of credit which thou seekest after, thou procure vnto thy self dis∣credit from him vnto whom thou tellest the tale, who percei∣uing thee to blaze abroad the infirmitie of thy friend, will re∣pute thee a back-biter, or tale-bearer: and thine infamie turne not away, lest the leaud opinion that is had of thee, and that re∣port that is giuen ou•• of thy vncharitable dealing continue longer then thou diddest imagine, and the blot and shame thereof be perpetuall. So that they which lay open the secrets of their friends, commonly bring most and longest disgrace vpon themselues. For thereby they discouer their owne ma∣lice and vnfaithfulnesse, which is a more enormous vice, then their neighbours frailty: they breake the rule of our Sauiour, which would haue vs by loue and mercifull dealing to cure and hide our brethrens faults; they breake the noble and an∣cient rule of equitie, Whatsoeuer you would that men should doe to you, the same doe you to them: and likewise that of the Apo∣stle grounded vpon the same foundation, put them in mind to to speake euill of no man, for we our selues were somtimes foolish,* 1.6 disobedient, &c.

Verse 11. A word sitly spoken, is like apples of gold in pictures of siluer.

EVen as siluer pictures set out, or beautified with golden, or guilded apples, grapes, pomegranets, or other fruites, or

flowers, are pleasing and delightfull to the eye, both for varie∣tie of rich matter, and diuersitie of artificiall formes: So a word, sentence, or speech containing true, waightie, & whole∣some matter, and vttered in comely and decent manner, is ve∣ry wise and acceptable to a iudicious eare. Such an ornament it is, and honour for a man to order his tongue aright, when the truth in a matter of importance is garnished with wise and discreete handling, all due circumstances (of persons, time, and place, vehemence or softnes, pro••xitie or briefnes, and euery other of like nature) concurring.

Vers. 12. As an eare-ring of gold, and an ornament of fine gold: so is a wise reprouer to an obedient eare.

THe sense is, that the wise reprouer, or instructer, who lo∣uingly, and seasonably telleth a man of his fault, or dutie, is more beneficiall to the eare, and consequently to the heart and whole man of him, which is attentiue to hearken, and o∣bedient to performe, then if hee should grace his eare with an eare-ring, or bestow a rich Iewell vpon them: For the grace of Gods spirit which hee is vsed as an instrument to conferre, is farre more precious then all gold or Iemmes: and the inward garnishing is incomparably more glorious then outward dec∣king. So that good mens counsell is of no small valew and worth to good men. If our Sauiour had cloathed the woman of Samaria with cloath of gold, and hanged vpon her as many Iewels and precious stones, he had not so richly adorned her, nor brought her to that honour, as he did by that gracious and well tempered conferen••••: For what can more commend a man, or make him shine so bright, as that which helpeth to re∣moue away the ragges of his corruption, and further him to repentance, that he may bee clad with righteousnes? by this he is made acceptable to God, and godly Christians: and free from the danger of reproch, which can come from the tongue of any wicked deprauer.

Vers. 13. As the cold of snow in the time of sommer: so is a faithfull messenger to him that sendeth him.

THe inhabitants of those hot countries, vsed to coole their drinke in sommer with cold snow water, which they ga∣thered in winter, and reserued till that season. Let it not seeme strange though here mention made of snow in haruest, which if it would fail on the ground, would be vnseasonable, & hurt∣full thereunto, as wee shall see in the beginning of the next chapter: but the water thereof which is most cold, put into drinke, to coole the same, doth much refresh them that labour hotly in haruest worke: or otherwise are oppressed, and made faint with extremitie of heate: as may appeare in the 25. verse of this chapter. Now vnto snow water reserued, and thus ap∣plied, is a speedie and trustie messenger here fitly resembled: for by his good newes hee greatly reuiueth the longing and languishing mindes of those who sent him about their busi∣nesse, who during the time of his absence, through feare and doubt were almost halfe dead. For they which vse good men in their messages, or other affaires, doe commonly ••inde good successe therein: as did Abraham, and Corn••lius▪ and when Dauid heard that Ahimaas was comming towards him, hee concluded because he was a good man, he would surely bring good tidings: such will not faile to be trustie, and diligent: they will manage their affaires with wisdome, and discretion, and Gods Angels and blessings doe accompanie them, and their actions, to make them fortunate and prosperous. See chap. 13. vers. 17.

Vers. 14. Who so boasteth himselfe of a false gift is as clouds, and raine without water.

CLoudes and winde in drought, when ground chops and chawnes for want of moisture, and grasse, and corne, and the fruites of the earth begin to wither, doe put the husband∣man

in great hope that the weather wil alter, and store of raine will fall shortly; which if it come not to passe, but their expe∣ctation be deceiued, doth adde vnto their griefe through the defeatment of their hope: and so dissemblers, and such as make shew of great liberalitie, are much depended vpon for a time, and great confidence is reposed on them: but when they feed men with bare words and pretences, and neither performe a∣ny good, nor meane it, they double the sorrowes of those nee∣die people who waited for their helpe, and had rather been without their promises, then to bee nothing the better for them: for miserie is made the more miserable, when a man is gulled and illuded by deceiuers.

Verse 15. By long forbearance is a Prince perswaded, and a soft tongue breaketh the bones.

GReat personages are for the most part more vehemently incensed when they are angrie, then meaner men: be∣cause their mindes are greater, and take it for an indignitie not to be satisfied in their wils: yet by modestie, and meekenes▪ by patience, silence, and forbearance is a Prince pacified: great Rulers are appeased when they see they are not incountred: when not indutifull replie is made vnto them: when there is no dogged countenance, nor muttering language against them, and a loft tongue, milde and lowly words vttered with the tongue, breaketh the bones, ouercommeth stout and hard mindes, which otherwise would not yeeld, and asswageth the greatest rage and anger, which otherwise cannot be extingui∣shed, that is attributed to the minde which properly belong∣eth to the body, the strength of the creatures much consisting in the greatnes of the bones. It was said of Isa••ar, that hee* 1.7 should be a strong asse, or an asse of bone. It is like vnto an oyle which will not onely supple the flesh, and outward parts of the man, but soke euen vnto the very bones, and haue an ope∣ration therein. See the doctrine of the first verse of the 15. Chapter.

Vers. 16. Hast thou found hony, eate so much as is sufficient for thee, lest thou be filled therewith, and vomit it.

HAst thou obtained any thing that is pleasant and de∣lightfull, moderate thy selfe in the vse of it, eate so much as is sufficient for thee, but no more, lest thou be filled therewith, sated with eating ouermuch, and vomit it, annoying thy sto∣macke, and shaming thy selfe with the rauenousnes of thine vnbridled appetite. A measure therefore is to bee kept in all things, euen in those things which are most pleasant: for ex∣cesse will make the best things bitter and vnsauourie: For what is sweeter then hony if it be moderatly taken? yet if any eate too much thereof it causeth loathing, and casting; and so will all delights of the world which are abused aboue mea∣sure, they will bring paine and sorrow after them: too much of euery earthly thing is hurtfull, as of meate and drinke, of* 1.8 gold, siluer, and money; of garments and apparell, of plea∣sures and delights: Chap. 21. 17.

Verse 17. Withdraw thy foote from thine neighbours house, lest he be wearie of thee, and so hate thee.

THis seemeth to be a perticular application of the former precept, that as hee would not haue men to glut them∣selues in other delights which our natures doe affect: so hee would not haue vs to exceed in pressing too hard vpon, or o∣uerlaying a kinde friend: For though his table or house bee in sweetnes like home, yet if a man will haunt it without all mea∣sure, or modestie, he will make his dearest friend to whom hee was wont to be most welcome, to grow wearie in time of such a daily guest: therefore saith hee, withdraw thy foote, or as the word is, make it precious at thine neighbours house. Chri∣stians must learne not to bee burthenous one to another. It* 1.9 standeth not with the ingenuous heart of a good man so to doe: it is not agreeable to loue and charitie: it proceedeth not from prudence and wisedome: it depriueth vs of much of

our libertie and honour: it is a thing to be more glorious to bee seruiceable to our brethren, as Christ was, then to bee chargeable to them.

Verse 18. A man that beareth false witnesse against his neighbour, is a maule, and a sword, and a sharpe arrow.

A Man that beareth false witnesse] Which ••ither doth lay things to his charge as an accuser, or vndertaketh to iu∣stifie other mens false complaints by ••••s testimonie, or raiseth vp, and disperseth slanderous reports, against his neighbour, a∣gainst any man whereby his life, or limmes, or his state, or fa∣milie, or credit might be indangered, dealeth as if hee should strike his neighbour with a maule, and so knocke him on the head: or run at him with a sword, and let out his bowels, or shoote a sharpe arrow at him which will pierce deeply, and strike him at the heart: to all these three instruments of death is a malicious tongue fitly compared: For that many times it doth as much mischiefe as any of them all, because the name of a good man is as deare vnto him, as the best member of his bodie: & life it selfe is often destroyed by the virulent tongues of malicious accusers. If Naboths enemies had knockt out his braines with a club; or runne him thorow with a sword; or shot a quiuer full of arrowes at him, could they possibly haue equallized that crueltie of traducing him to be a traitor against the King, and a blasphemer of God, to the destruction of his life, ruine of his house, and perpetuall reproch of his name, if the Lord by a marueilous fauour to him, and iustice against his aduersaries, had not miraculously cleered him. See* 1.10 chap. 12. 18.

Verse 19. Confidence in an vnfaithfull man is as a broken tooth, and a hand out of ioynt.

COnfidence] Trust, and affiance reposed in an vnfaithfull man, in a dissembler, who meaneth nothing lesse, then the kindnesse which hee maketh shew of, is as a broken tooth, that

faileth and paineth him, that goeth about to chew his meate therewith, and a foote out of ioynt, which tormenteth, and dis∣sappointeth him that setteth it on the ground to go: neither can the broken tooth, or foote out of ioynt doe their office: but are vnprofitable, and painfull. A deceitfull friend then turneth to the hurt of him that dependeth vpon him: by disappoin∣ting him of his expectation, as Iob complaineth of his friends, that they deceiued him like a brooke, which is full of water in winter, when enough is to be had euery where else: but as a drie pit in sommer vtterly failing the passengers that come in* 1.11 hope to quench their thirst thereat.

And Dauid complaineth of his acquaintance that they stood farre off from him. And it was no small griefe to Paul when he had most need of helpe to be forsaken of all, and as∣sisted* 1.12 of none: and this is commonly done with some calum∣niation, or vnder colour or pretext of some desert of his, as that he was worthie to be left to himselfe: and at last such a friend turneth to be a most malitious and bitter aduersarie: as Dauid found Achitophel to be.

Vers. 20. As hee that putteth on a garment in cold weather, and powreth vineger vpon nitre: so is he that singeth songs to an heauie heart.

THe purpose of this is, to demonstrate the sweete consola∣tion and refreshing, which a wise and faithfull comforter doth minister to a pensiue and afflicted mind, and that by three comparisons: the first is warme cloathes in cold weather, where∣of euery man by his owne experience, sense, and feeling, doth know the delight and commoditie: the second is the powring of vineger vpon nitre, which (as writers say) is a matter or sub∣stance much like vnto salt, but is not salt, with holes like a sponge: it is to bee found in Iudea, Egypt, and those parts, made hard by the Sunne, which is quickly dissolued and wa∣sted by vineger, though by heate compacted together it hath the hardnes of a very stone: and as much doe the consolatorie comforts of a louing and godly friend mitigate and consume

the setled griefe of the heart. The third is musike, or melodie, it is called the singing of songs, chearing the heart in sorrow and heauinesse, as a pleasant harmonie, or well tuned dittie, sung with a sweete voyce, affecteth the care.

Vers. 21. If thine enemie hunger, giue him bread to eate: if he thirst, giue him water to drinke.

Vers. 22. For thou shalt heape coales of fire vpon his head, and the Lord shall reward thee.

THe holy Ghost in this place (as he doth expound himselfe in the new Testament, doth giue a precept for Christian charity to our aduersaries which hate vs, that we should ouer∣come* 1.13 their malice with beneficence and well doing: and to this purpose prescribeth a dutie in the former verse, teaching vs how to deale with him; and soliciteth vs thereunto by for∣cible arguments in the latter. The dutie is, that in case our ene∣mie hunger, we should feede him, &c. if hee be in any want, ac∣cording to our abilitie and opportunitie we must minister vn∣to him, denying him no helpe or coutesie at his neede: there∣fore the law requireth the same, instancing in other offices of loue and humanitie: as, If thou meete thine enemies oxe, or his asse going astray, thou shalt surely bring it backe to him againe:* 1.14 if thou seest the asse of him that hated thee lying vnder his bur∣then, and wouldest thou forbeare to helpe him? thou shalt surely helpe him.

The arguments are two: the first from the end: the second from the effect. The end is that we may reconcile him to vs, if it be possible; and winne his loue, by powring coales of fire on his head, by heaping vp many benefits vpon him: For it see∣meth to be a comparison taken from founders, or casters of mettall, who by adding too much fuell, and making a great fire, will make the hardest iron and steele at the last to melt, and become liquid: and if there be any mettall of ingenuiety and good nature in such foes: if they be not wholly made of drosse, they will be pacified, and will not after so many & great good turnes continue implacable. Euen that waiward Saul,

whose heart was very much obdurate with hatred, enuie, and malice against Dauid, was for the time mollified, when he saw that he spared his life.

Hauing such an aduantage to slay him, and onely cut off a piece of his coate, when he might with as much ease haue cut off his head: this kindnesse of Dauids did so affect Saul, and wrought vpon him, that hee called him his sonne now, whom before he proclaimed a traytor, and prayed to the Lord to re∣compence vnto him the goodnesse which he had shewen vn∣to him, whereas formerly hee desired nothing but his ruine and destruction. All good meanes therefore are to be vsed, to make our enemies to be better minded toward vs, whatsoeuer the successe be: let our fire of goodnesse be as great as we can make it: for that we know not what they may proue, whether leade, or tinne, or brasse, or siluer, or gold, &c. vnto this we are perswaded by the Prophet, saying, Seeke peace, and follow after it, pursue it with patience, long sufferance, forbearance, with pai••es, charges, and all testimonies of our desire of their good will, and care of their welfare. For now notwithstanding va∣riance continue betweene vs, yet wee shall be freed from the burthen and blame thereof, before God, men, and Angels, and in our own consciences, & theirs also: and this is an excellent armour of defence, and w•• may be assured of protection and safetie against their malitious and mischieuous practises. The effect of this louing behauiour toward our enemie, is the re∣ward to be expected from God, the Lord shall reward thee, we shall bee no losers, although our enemies remaine obstinate, and not able to requite vs: if froward men will not respect the mercie or courtesie that hath been shewed to them, the faithfull God will reward the obedience that hath been yeel∣ded to him: for the more remisse, or insufficient men be to re∣quite any good seruices, the more prest and ready the Almigh∣tie will be to recompence them for it: we haue good securitie for this, the Lord Iesus hath giuen his word for it: Loue (saith he) your enemies; doe good, hoping for nothing againe, and your* 1.15 reward shall be great, and ye shall be the children of the highest: for he is kinde to the vnthankefull and euill.

Vers. 23. As the north wind driueth away raine, so doth an an∣gry countenance a backbiting tongue.

AS the north wind,] Often, and for the most part driueth a∣way* 1.16 raine: the Hebrew word saith, grieueth, vexeth, or molesteth raine: for we so finde it in the 26. chapter, vers. 10. the great man molesteth all: it is a catachresticall and impro∣per speech: for griefe befalleth not vnsensible creatures, yet there may be a Metaphor in it: for that men will shunne the place and companie wherein they are grieued and vexed. The truth of this Protesis, or former part of the similitude wee see verified by experience. For it is cōmonly fair weather, though cold, when the wind sitteth in the north: notwithstanstanding that there was a north-west wind, which by reason of the situ∣atiō of the Mediterranean sea ingendred raine, & gathered the clouds together, so doth an angry countenance, the slanderous tongue, in like maner a frowning look, which argueth dislike, and discontentment, and is a signe of anger, silenceth, and ex∣pelleth him that with his tongue is giuen to slander, and back∣bite others. For the best way to bee rid of tale-bearers, and all other sinfull men, is, to discountenance them: for this will* 1.17 discourage them from comming to vs at all, when they shall see themselues no better welcome: or if they should come, they would not be in hast to open their packes of newes, when they perceiue their reports to be no better regarded: and let them speake what they will, and what they can, yet wee shall not be annoyed with the infection therof, so long as we giue so little countenance to their backbiting.

Vers. 24. It is better to dwell in the corner of an house top, then with a contentious woman in a wide house. See chap. 21. 9. &c. 19. 13.

25. As cold waters to a wearie soule, so is good newes from a farre countrie.

AS cold waters,] When they are drunke, especially in the heate of sommer in those hot countries, doe greatly re∣fresh

and comfort a wearie soule, the person wearied with la∣bour and trauell, and by that meanes also waxen drie and thir∣stie, so is good newes, touching his owne estate, or friends, or the Church of God, or the publike state wherin he liueth, from a farre countrey, and from neere also: but principally when a good message commeth from places remote and furthest di∣stant, it is the more acceptable and welcome, because men can∣not heare from them euery day, or often, which causeth more doubt and feare, touching the estate of matters there: and therefore good newes from thence is also the more gratefull, because it hath been long and earnestly looked for, and desi∣red: for whatsoeuer the heart doth much desire, the eare will at any time most gladly heare of: if Iacobs sonnes had brought him home as many pieces of gold, as they did graines of corne, they could not haue reioyced his spirit so much as they did by assuring him that Ioseph was aliue in Egypt.

Vers. 26. A righteous man falling downe before the wicked, is as a troubled fountaine, and corrupted spring.

A Righteous man falling downe before the wicked,] Either consenting with him in any sinne, or through cowar∣dize and feare desisting from any good and necessarie dutie, or doing any thing in his presence, or which may come to his knowledge, that is scandalous or offensiue: (for all this is meant by falling) is as a troubled fountaine, is disgraced, and defaced, as the cleernes & sweetnes of the wel is by grauel and other such things when they are stirred vp: for euery mans na∣turall corruptions be as mire in the bottome of a good well; and wicked mens seducements to euill, or insultations ouer them for their faults, are as beasts feet trampling in good wels, or a corrupted spring, whereinto filth, carrion, or poyson is cast to infect the same: for a godly man swaruing and erring from the right way is very obnoxious, and apt to doe hurt by his erroneous speeches, when he vndertaketh to maintaine an er∣rour: his examples, and actions in that which is not warranta∣ble by the word of God, and a good conscience, sway very

much with others to be of his iudgement and practise. When the subtill Iewes had drawne Peter into dissimulation, Barna∣bas quickly followed, and then many others one after another:* 1.18 and if Paul had not speedily addressed himselfe to helpe to cleanse the fountaine, there would haue been much muddie water drunken in Antioch. Wherefore it is a great disaduan∣tage for godly men to discouer their infirmities in the eyes of Gods enemies. What a blemish was it for Abraham to bee found equiuocating and dissembling in a matter of such con∣sequence, of that Heathenish Pharaoh? what an vncomforta∣ble case was it for Samson to be taken of the Philistims in an whore-house? if it be wished that the afflictions of Gods peo∣ple should not be heard of in Gath, it is to bee lamented that their sinnes should be seene there.

Verse 27. As it is not good to eate much honey; so for men to search their owne glory is no glory.

AS it is not good to eate much honey,] Though honey mo∣derately taken be wholesome food eo bee eaten, yet to eate too much is not good, lest thou surfeit through the ex∣cesse thereof, and be driuen to vomit thereby. See the 16. verse of this chapter.

So for men to search their owne glory,] To seeke praise, glo∣ry, commendation, and preferment to themselues, is not glory, is not profitable nor honourable, but rather base and contemp∣tible; yea a dishonest and wicked thing: to enioy any of these vpon due cause, is a testimonie of Gods fauour, and a blessing vpon well doing; but studiously to affect them, and ambiti∣ously to hunt after them, is a note of pride, and apparant testi∣monie of vaine-glory; and the more men labour for them, the more vnworthie they are of them. None of the trees so gree∣dily longed after soueraigntie, and to bee Prince among the rest, as did the Bramble: humble men desire rather to doe that which may deserue praise, then to bee magnified and praised: and therefore as selfe-liking, and desire of estimation aboun∣deth,

so that vertue of true humility is wanting, yea and faith also is wanting: as our Sauiour saith; How can ye beleeue that seeke honour one of another, and seeke not the honour that com∣meth* 1.19 of God.

Vers. 28. He that hath no rule ouer his owne spiri•• is as a ci∣ty broken downe, and without walles.

HE that is not able to gouerne his mind, and to keepe vn∣der his affections, but letteth the bridle loose thereunto, is as a city broken downe, and without walles, being not able to resist any assault, but lieth open to the spoyle, the enemie may come in at his pleasure, sacke it, and burne it, and put all the in∣habitants to the sword: in such an estate are they which are ruled by their lusts and passions, being not fenced with the wall of the feare of God: they are exposed to the tentations of Satan, and to the fraud and illusions of wicked men: they are not able to withstand any wicked motion of their owne sinfull hearts, or the rage of their vnrulie tongues; they are taken cap∣tiues and become bondslaues to euery noysome and damna∣ble vice, whereunto the procliuitie of their fleshly nature car∣rieth them: whether it be to railing, or quarrelling, or inconti∣nencie, or couetousnesse, or fraudulent dealing, or lying: eue∣ry vile affection and lust, will carrie him headlong with vio∣lence into all mischiefe and misery: as wild and fierce horses wanting guidance, oftentimes runne away winh a coach, to the danger of all their liues that sit in it.

Notes

• * 1.1

  Rom. 11. 33.
• * 1.2

  1. King. 3.
• * 1.3

  Ezech. 22. 19.
• * 1.4

  Psal. 101▪ 4.
• * 1.5

  D••n. 6. H••st. 12.
• * 1.6

  Tit. 3. 2. 3
• * 1.7

  Gen. 29. ••••.
• * 1.8

  Isai. 28. 7. Hab. 2. 5. Iam. 5. 3.
• * 1.9

  1. Thes. 29. 2. Thes. 3. 8.
• * 1.10

  1. King. 2.
• * 1.11

  Iob. 6. 15.
• * 1.12

  1. Tim. 4. 16.
• * 1.13

  Rom. 12. 10.
• * 1.14

  Exod. 24. 4. 5.
• * 1.15

  Luke 6 35.
• * 1.16

  Techolel, formed of Chol.
• * 1.17

  Ephes. 5. 11.
• * 1.18

  Gal. 2. 11. 12. 13.
• * 1.19

  Ioh. 5. 44.