P
R O V E R B S
CHAP. XXIX.
1 He, that being often reproved hardeneth his
neck, shall suddenly be destroyed, and that without remedy.
Here, 1. The obstinacy of many wicked people in a wicked way is to be greatly
lamented. They are often reproved by parents and friends, by
magistrates and ministers, by the providence of God and by their own
consciences, have had their sins set in order before them and fair warning
given them of the consequences of them, but all in vain; they harden their
necks. Perhaps they fling away, and will not so much as give the reproof a
patient hearing; or, if they do, yet they go on in the sins for which they are
reproved; they will not bow their necks to the yoke, but are children of
Belial; they refuse reproof (ch. x. 17), despise it (ch. v. 12),
hate it, ch. xii. 1. 2. The issue of this obstinacy is to be greatly
dreaded: Those that go on in sin, in spite of admonition, shall be
destroyed; those that will not be reformed must expect to be ruined; if
the rods answer not the end, expect the axes. They shall be suddenly
destroyed, in the midst of their security, and without remedy; they
have sinned against the preventing remedy, and therefore let them not expect
any recovering remedy. Hell is remediless destruction. They shall be
destroyed, and no healing, so the word is. If God wounds, who can heal?
2 When the righteous are in authority, the
people rejoice: but when the wicked beareth rule, the people mourn.
This is what was said before, ch. xxviii. 12, 28. 1. The people
will have cause to rejoice or mourn according as their rulers
are righteous or wicked; for, if the righteous be in authority,
sin will be punished and restrained, religion and virtue will be supported and
kept in reputation; but, if the wicked get power in their hands,
wickedness will abound, religion and religious people will be persecuted, and
so the ends of government will be perverted. 2. The people will
actually rejoice or mourn according as their rulers are righteous
or wicked. Such a conviction are even the common people under of the
excellency of virtue and religion that they will rejoice when they see them
preferred and countenanced; and, on the contrary, let men have ever so much
honour or power, if they be wicked and vicious, and use it ill, they make
themselves contemptible and base before all the people (as those priests,
Mal. ii. 9) and subjects will think themselves miserable under such a
government.
3 Whoso loveth wisdom rejoiceth his father: but
he that keepeth company with harlots spendeth his substance.
Both the parts of this verse repeat what has been often said, but, on
comparing them together, the sense of them will be enlarged from each other.
1. Be it observed, to the honour of a virtuous young man, that he loves
wisdom, he is a philosopher (for that signifies a lover of
wisdom), for religion is the best philosophy; he avoids bad company, and
especially the company of lewd women. Hereby he rejoices his parents,
and has the satisfaction of being a comfort to them, and increases his estate,
and is likely to live comfortably. 2. Be it observed, to the reproach of a
vicious young man, that he hates wisdom; he keeps company with
scandalous women, who will be his ruin, both in soul and body; he grieves his
parents, and, like the prodigal son, devours their living with harlots.
Nothing will beggar men sooner than the lusts of uncleanness; and the best
preservative from those ruinous lusts is wisdom.
4 The king by judgment establisheth the land:
but he that receiveth gifts overthroweth it.
Here is, 1. The happiness of a people under a good government. The care and
business of a prince should be to establish the land, to maintain its
fundamental laws, to settle the minds of his subjects and make them easy, to
secure their liberties and properties from hostilities and for posterity, and
to set in order the things that are wanting; this he must do by judgment,
by wise counsels, and by the steady administration of justice, without respect
of persons, which will have these good effects. 2. The misery of a people
under a bad government: A man of oblations (so it is in the margin) overthrows
the land; a man that is either sacrilegious or superstitious, or that
invades the priest's office, as Saul and Uzziah--or a man that aims at nothing
but getting money, and will, for a good bribe, connive at the most guilty,
and, in hope of one, persecute the innocent--such governors as these will ruin
a country.
5 A man that flattereth his neighbour spreadeth
a net for his feet.
Those may be said to flatter their neighbours who commend and applaud
that good in them (the good they do or the good they have) which really either
is not or is not such as they represent it, and who profess that esteem and
that affection for them which really they have not; these spread a net for
their feet. 1. For their neighbours' feet, whom they flatter. They
have an ill design in it; they would not praise them as they do but that they
hope to make an advantage of them; and it is therefore wisdom to suspect those
who flatter us, that they are secretly laying a snare for us, and to stand on
our guard accordingly. Or it has an ill effect on those who are flattered; it
puffs them up with pride, and makes them conceited and confident of
themselves, and so proves a net that entangles them in sin. 2. For their own
feet; so some understand it. He that flatters others, in expectation that they
will return his compliments and flatter him, does but make himself ridiculous
and odious even to those he flatters.
6 In the transgression of an evil man there
is a snare: but the righteous doth sing and rejoice.
Here is, 1. The peril of a sinful way. There is not only a punishment at the
end of it, but a snare in it. One sin is a temptation to another, and
there are troubles which, as a snare, come suddenly upon evil men in
the midst of their transgressions; nay, their transgression itself often
involves them in vexations; their sin is their punishment, and they are holden
in the cords of their own iniquity, ch. v. 22. 2. The pleasantness
of the way of holiness. The snare that is in the transgression of evil men
spoils all their mirth, but righteous men are kept from those snares,
or delivered out of them; they walk at liberty, walk in safety, and therefore
they sing and rejoice. Those that make God their chief joy have him for
their exceeding joy, and it is their own fault if they do not rejoice
evermore. If there be any true joy on this side heaven, doubtless those
have it whose conversation is in heaven.
7 The righteous considereth the cause of the
poor: but the wicked regardeth not to know it.
It is a pity but that every one who sues sub formâ pauperis--as a
pauper, should have an honest cause (they are of all others inexcusable if
they have not), because the scripture has so well provided that it should have
a fair hearing, and that the judge himself should be of counsel, as for the
prisoner, so for the pauper. 1. It is here made the character of a righteous
judge that he considers the cause of the poor. It is every man's duty
to consider the poor (Ps. xli. 1), but the judgment of the poor is to be
considered by those that sit in judgment; they must take as much pains to find
out the right in a poor man's cause as in a rich man's. Sense of justice must
make both judge and advocate as solicitous and industrious in the poor man's
cause as if they hoped for the greatest advantage. 2. It is made the character
of a wicked man that because it is a poor man's cause, which there is
nothing to be got by, he regards not to know it, in the true state of
it, for he cares not which way it goes, right or wrong. See Job xxix. 16.
8 Scornful men bring a city into a snare: but
wise men turn away wrath.
See here, 1. Who are the men that are dangerous to the public--scornful
men. When such are employed in the business of the state they do things
with precipitation, because they scorn to deliberate, and will not take time
for consideration and consultation; they do things illegal and unjustifiable,
because they scorn to be hampered by laws and constitutions; they break their
faith, because they scorn to be bound by their word, and provoke the people,
because they scorn to please them. Thus they bring a city into a snare
by their ill conduct, or (as the margin reads it) they set a city on fire;
they sow discord among the citizens and run them into confusion. Those are scornful
men that mock at religion, the obligations of conscience, the fears of
another world, and every thing that is sacred and serious. Such men are the
plagues of their generation; they bring God's judgments upon a land, set men
together by the ears, and so bring all to confusion. 2. Who are the men that
are the blessings of a land--the wise men who by promoting religion,
which is true wisdom, turn away the wrath of God, and who, by prudent
counsels, reconcile contending parties and prevent the mischievous
consequences of divisions. Proud and foolish men kindle the fires which wise
and good men must extinguish.
9 If a wise man contendeth with a
foolish man, whether he rage or laugh, there is no rest.
A wise man is here advised not to set his wit to a fool's, not to dispute with
him, or by contending with him to think either of fastening reason upon him or
gaining right from him: If a wise man contend with a wise man, he may
hope to be understood, and, as far as he has reason and equity on his side, to
carry his point, at least to bring the controversy to a head and make it issue
amicably; but, if he contend with a foolish man, there is no rest; he
will see no end of it, nor will he have any satisfaction in it, but must
expect to be always uneasy. 1. Whether the foolish man he contends with rage
or laugh, whether he take angrily or scornfully what is said to him,
whether he rail at it or mock at it, one of the two he will do, and so there
will be no rest. However it is given, it will be ill-taken, and the
wisest man must expect to be either scolded or ridiculed if he contend with
a fool. He that fights with a dunghill, whether he be conqueror or
conquered, is sure to be defiled. 2. Whether the wise man himself rage or
laugh, whether he take the serious or the jocular way of dealing with the
fool, whether he be severe or pleasant with him, whether he come with a rod or
with the spirit of meekness (1 Cor. iv. 21), it is all alike, no good
is done. We have piped unto you, and you have not danced, mourned unto you,
and you have not lamented.
10 The bloodthirsty hate the upright: but the
just seek his soul.
Note, 1. Bad men hate their best friends: The blood-thirsty, all the
seed of the old serpent, who was a murderer from the beginning, all
that inherit his enmity against the seed of the woman, hate the upright;
they seek the ruin of good men because they condemn the wicked world and
witness against it. Christ told his disciples that they should be hated of
all men. Bloody men do especially hate upright magistrates, who
would restrain and reform them, and put the laws in execution against them,
and so really do them a kindness. 2. Good men love their worst enemies: The
just, whom the bloody men hate, seek their soul, pray for their
conversion, and would gladly do any thing for their salvation. This Christ
taught us. Father, forgive them. The just seek his soul, that is, the
soul of the upright, whom the bloody hate (so it is commonly understood), seek
to protect it from violence, and save it from, or avenge it at, the hands of the
blood-thirsty.
11 A fool uttereth all his mind: but a wise man
keepeth it in till afterwards.
Note, 1. It is a piece of weakness to be very open: He is a fool who utters
all his mind,--who tells every thing he knows, and has in his mouth
instantly whatever he has in his thoughts, and can keep no counsel,--who,
whatever is started in discourse, quickly shoots his bolt,--who, when he is
provoked, will say any thing that comes uppermost, whoever is reflected upon
by it,--who, when he is to speak of any business, will say all he thinks, and
yet never thinks he says enough, whether choice or refuse, corn or chaff,
pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to
be upon the reserve: A wise man will not utter all his mind at
once, but will take time for a second thought, or reserve the present thought
for a fitter time, when it will be more pertinent and likely to answer his
intention; he will not deliver himself in a continued speech, or starched
discourse, but with pauses, that he may hear what is to be objected and answer
it. Non minus interdum oratorium est tacere quam dicere--True
oratory requires an occasional pause. Plin. Ep. 7.6.
12 If a ruler hearken to lies, all his servants
are wicked.
Note, 1. It is a great sin in any, especially in rulers, to hearken to
lies; for thereby they not only give a wrong judgment themselves of
persons and things, according to the lies they give credit to, but they
encourage others to give wrong informations. Lies will be told to those that
will hearken to them; but the receiver, in this case, is as bad as the thief.
2. Those that do so will have all their servants wicked. All their
servants will appear wicked, for they will have lies told of them; and they
will be wicked, for they will tell lies to them. All that have their ear will
fill their ear with slanders and false characters and representations; and so
if princes, as well as people, will be deceived, they shall be deceived, and,
instead of devolving the guilt of their own false judgments upon their
servants that misinformed them, they must share in their servants' guilt, and
on them will much of the blame lie for encouraging such misinformations and
giving countenance and ear to them.
13 The poor and the deceitful man meet
together: the LORD
lighteneth both their eyes.
This shows how wisely the great God serves the designs of his providence by
persons of very different tempers, capacities, and conditions in the world,
even, 1. By those that are contrary the one to the other. Some are poor
and forced to borrow; others are rich, have a great deal of the mammon of
unrighteousness (deceitful riches they are called), and they are
creditors, or usurers, as it is in the margin. Some are poor,
and honest, and laborious; others are rich, slothful, and deceitful.
They meet together in the business of this world, and have dealings
with one another, and the Lord enlightens both their eyes; he causes
his sun to shine upon both and gives them both the comforts of this life. To
some of both sorts he gives his grace. He enlightens the eyes of the poor by
giving them patience, and of the deceitful by giving them repentance, as
Zaccheus. 2. By those that we think could best be spared. The poor and the
deceitful we are ready to look upon as blemishes of Providence, but God
makes even them to display the beauty of Providence; he has wise ends not only
in leaving the poor always with us, but in permitting the deceived and the
deceiver, for both are his (Job xii. 16) and turn to his praise.
14 The king that faithfully judgeth the poor,
his throne shall be established for ever.
Here is, 1. The duty of magistrates, and that is, to judge faithfully between
man and man, and to determine all causes brought before them, according to
truth and equity, particularly to take care of the poor, not to
countenance them in an unjust cause for the sake of their poverty (Exod. xxiii.
3), but to see that their poverty do not turn to their prejudice if they have
a just cause. The rich will look to themselves, but the poor and needy
the prince must defend (Ps. lxxxii. 3) and plead for, Prov. xxxi. 9. 2.
The happiness of those magistrates that do their duty. Their throne of
honour, their tribunal of judgment, shall be established for ever. This
will secure to them the favour of God and strengthen their interest in the
affections of their people, both which will be the establishment of their
power, and help to transmit it to posterity and perpetuate it in the family.
15 The rod and reproof give wisdom: but a child
left to himself bringeth his mother to shame.
Parents, in educating their children, must consider, 1. The benefit of due
correction. They must not only tell their children what is good and evil, but
they must chide them, and correct them too, if need be, when they either
neglect that which is good or do that which is evil. If a reproof will
serve without the rod, it is well, but the rod must never be
used without a rational and grave reproof; and then, though it may be a
present uneasiness both to the father and to the child, yet it will give
wisdom. Vexatio dat intellectum--Vexation sharpens the intellect. The
child will take warning, and so will get wisdom. 2. The mischief of
undue indulgence: A child that is not restrained or reproved, but is left
to himself, as Adonijah was, to follow his own inclinations, may do well
if he will, but, if he take to ill courses, nobody will hinder him; it is a
thousand to one but he proves a disgrace to his family, and brings his
mother, who fondled him and humoured him in his licentiousness, to
shame, to poverty, to reproach, and perhaps will himself be abusive to her
and give her ill language.
16 When the wicked are multiplied,
transgression increaseth: but the righteous shall see their fall.
Note, 1. The more sinners there are the more sin there is: When the wicked,
being countenanced by authority, grow numerous, and walk on every side, no
marvel if transgression increases, as a plague in the country is said
to increase when still more and more are infected with it. Transgression
grows more impudent and bold, more imperious and threatening, when there are
many to keep it in countenance. In the old world, when men began to
multiply, they began to degenerate and corrupt themselves and one another.
2. The more sin there is the nearer is the ruin threatened. Let not the
righteous have their faith and hope shocked by the increase of sin and
sinners. Let them not say that they have cleansed their hands in vain,
or that God has forsaken the earth, but wait with patience; the
transgressors shall fall, the measure of their iniquity will be full, and then
they shall fall from their dignity and power, and fall into disgrace and
destruction, and the righteous shall have the satisfaction of seeing
their fall (Ps. xxxvii. 34), perhaps in this world, certainly in the
judgment of the great day, when the fall of God's implacable enemies will be
the joy and triumph of glorified saints. See Isa. lxvi. 24; Gen. xix. 28.
17 Correct thy son, and he shall give thee
rest; yea, he shall give delight unto thy soul.
Note, 1. It is a very happy thing when children prove the comfort of their
parents. Good children are so; they give them rest, make them easy, and
free from the many cares they have had concerning them; yea, they give
delight unto their souls. It is a pleasure to parents, which none know but
those that are blessed with it, to see the happy fruit of the good education
they have given their children, and to have a prospect of their well-doing for
both worlds; it gives delight proportionable to the many thoughts of
heart that have been concerning them. 2. In order to this, children must be
trained up under a strict discipline, and not suffered to do what they will
and to go without rebuke when they do amiss. The foolishness bound up in their
hearts must by correction be driven out when they are young, or it will break
out, to their own and their parents' shame, when they are grown up.
18 Where there is no vision, the people
perish: but he that keepeth the law, happy is he.
See here, I. The misery of the people that want a settled ministry: Where
there is no vision, no prophet to expound the law, no priest or Levite to
teach the good knowledge of the Lord, no means of grace, the word of the Lord
is scarce, there is no open vision (1 Sam. iii. 1), where it is so the
people perish; the word has many significations, any of which will apply
here. 1. The people are made naked, stripped of their ornaments and so
exposed to shame, stripped of their armour and so exposed to danger. How bare
does a place look without Bibles and ministers, and what an easy prey is it to
the enemy of souls! 2. The people rebel, not only against God, but
against their prince; good preaching would make people good subjects, but, for
want of it, they are turbulent and factious, and despise dominions,
because they know no better. 3. The people are idle, or they play,
as the scholars are apt to do when the master is absent; they do nothing to
any good purpose, but stand all the day idle, and sporting in the
market-place, for want of instruction what to do and how to do it. 4. They
are scattered as sheep having no shepherd, for want of the masters of
assemblies to call them and keep them together, Mark vi. 34. They are
scattered from God and their duty by apostasies, from one another by
divisions; God is provoked to scatter them by his judgments, 2 Chron. xv. 3,
5. 5. They perish; they are destroyed for lack of knowledge, Hos.
iv. 6. See what reason we have to be thankful to God for the plenty of open
vision which we enjoy.
II. The felicity of a people that have not only a settled, but a successful
ministry among them, the people that hear and keep the law, among whom
religion is uppermost; happy are such a people and every particular
person among them. It is not having the law, but obeying it, and living up to
it, that will entitle us to blessedness.
19 A servant will not be corrected by words:
for though he understand he will not answer.
Here is the description of an unprofitable, slothful, wicked servant, a slave
that serves not from conscience, or love, but purely from fear. Let those that
have such servants put on patience to bear the vexation and not disturb
themselves at it. See their character. 1. No rational words will work upon
them; they will not be corrected and reformed, not brought to their
business, nor cured of their idleness and laziness, by fair means, no, nor by
foul words; even the most gentle master will be forced to use severity
with them; no reason will serve their turn, for they are unreasonable. 2. No
rational words will be got from them. They are dogged and sullen; and, though
they understand the questions you ask them, they will not give you
an answer; though you make it ever so plain to them what you expect
from them, they will not promise you to mend what is amiss nor to mind their
business. See the folly of those servants whose mouth by their silence calls
for strokes; they might be corrected by words and save blows, but they will
not.
20 Seest thou a man that is hasty in his
words? there is more hope of a fool than of him.
Solomon here shows that there is little hope of bringing a man to wisdom that
is hasty either, 1. Through rashness and inconsideration: Seest thou a man
that is hasty in his matters, that is of a light desultory wit, that seems
to take a thing quickly, but takes it by the halves, gallops over a book or
science, but takes no time to digest it, no time to pause or muse upon a
business? There is more hope of making a scholar and a wise man of one
that is dull and heavy, and slow in his studies, than of one that has such a
mercurial genius and cannot fix. 2. Through pride and conceitedness: Seest
thou a man that is forward to speak to every matter that is started, and
affects to speak first to it, to open it, and speak last to it, to give
judgment upon it, as if he were an oracle? There is more hope of a
modest fool, who is sensible of his folly, than of such a
self-conceited one.
21 He that delicately bringeth up his servant
from a child shall have him become his son at the length.
Note, 1. It is an imprudent thing in a master to be too fond of a servant, to
advance him too fast, and admit him to be too familiar with him, to suffer him
to be over-nice and curious in his diet, and clothing, and lodging, and so to
bring him up delicately, because he is a favourite, and an agreeable servant;
it should be remembered that he is a servant, and, by being thus indulged,
will be spoiled for any other place. Servants must endure hardness. 2. It is
an ungrateful thing in a servant, but what is very common, to behave
insolently because he has been used tenderly. The humble prodigal thinks
himself unworthy to be called a son, and is content to be a servant;
the pampered slave thinks himself too good to be called a servant, and
will be a son at the length, will take his ease and liberty, will be on
a par with his master, and perhaps pretend to the inheritance. Let masters give
their servants that which is equal and fit for them, and neither more nor
less. This is very applicable to the body, which is a servant to the soul;
those that delicately bring up the body, that humour it, and are
over-tender of it, will find that at length it will forget its place, and become
a son, a master, a perfect tyrant.
22 An angry man stirreth up strife, and a
furious man aboundeth in transgression.
See here the mischief that flows from an angry, passionate, furious
disposition. 1. It makes men provoking to one another: An angry man stirs
up strife, is troublesome and quarrelsome in the family and in the
neighbourhood, blows the coals, and even forces those to fall out with him
that would live peaceable and quietly by him. 2. It makes men provoking to
God: A furious man, who is wedded to his humours and passions, cannot
but abound in transgressions. Undue anger is a sin which is the cause
of many sins; it not only hinders men from calling upon God's name, but it
occasions their swearing, and cursing, and profaning God's name.
23 A man's pride shall bring him low: but
honour shall uphold the humble in spirit.
This agrees with what Christ said more than once, 1. That those who exalt
themselves shall be abased. Those that think to gain respect by lifting up
themselves above their rank, by looking high, talking big, appearing fine, and
applauding themselves, will on the contrary expose themselves to contempt,
lose their reputation, and provoke God by humbling providences to bring them
down and lay them low. 2. That those who humble themselves shall be
exalted, and shall be established in their dignity: Honour shall uphold
the humble in spirit; their humility is their honour, and that shall make
them truly and safely great, and recommend them to the esteem of all that are
wise and good.
24 Whoso is partner with a thief hateth his own
soul: he heareth cursing, and bewrayeth it not.
See here what sin and ruin those involve themselves in who are drawn away by
the enticement of sinners. 1. They incur a great deal of guilt: He does
so that goes partner with such as rob and defraud, and casts in his
lot among them, ch. i. 11, &c. The receiver is as bad as the
thief; and, being drawn in to join with him in the commission of the sin, he
cannot escape joining with him in the concealment of it, though it be with the
most horrid perjuries and execrations. They hear cursing when they are
sworn to tell the whole truth, but they will not confess. 2. They hasten to
utter ruin: They even hate their own souls, for they wilfully do that
which will be the inevitable destruction of them. See the absurdities sinners
are guilty of; they love death, than which nothing is more dreadful, and hate
their own souls, than which nothing is more dear.
25 The fear of man bringeth a snare: but whoso
putteth his trust in the LORD
shall be safe.
Here, 1. We are cautioned not to dread the power of man, neither the power of
a prince nor the power of the multitude; both are formidable enough, but the
slavish fear of either brings a snare, that is, exposes men to many
insults (some take a pride in terrifying the timorous), or rather exposes men
to many temptations. Abraham, for fear of man, denied his wife, and
Peter his Master, and many a one his God and religion. We must not shrink from
duty, nor commit sin, to avoid the wrath of man, nor, though we see it coming
upon us, be disquieted with fear, Dan. iii. 16; Ps. cxviii. 6. He must himself
die (Isa. li. 12) and can but kill our body, Luke xii. 5. 2. We are encouraged
to depend upon the power of God, which would keep us from all that fear of
man which has either torment or temptation in it. Whoso puts his trust
in the Lord, for protection and supply in the way of duty, shall be
set on high, above the power of man and above the fear of that power. A holy
confidence in God makes a man both great and easy, and enables him to look
with a gracious contempt upon the most formidable designs of hell and earth
against him. If God be my salvation, I will trust and not be afraid.
26 Many seek the ruler's favour; but every
man's judgment cometh from the LORD.
See here, 1. What is the common course men take to advance and enrich
themselves, and make themselves great: they seek the ruler's favour,
and, as if all their judgment proceeded from him, to him they make all their
court. Solomon was himself a ruler, and knew with what sedulity men
made their application to him, some on one errand, others on another, but all
for his favour. It is the way of the world to make interest with great
men, and expect much from the smiles of second causes, which yet are
uncertain, and frequently disappoint them. Many take a great deal of
pains in seeking the ruler's favour and yet cannot have it; many have
it for a little while, but they cannot keep themselves in it, by some little
turn or other they are brought under his displeasure; many have it, and keep
it, and yet it does not answer their expectation, they cannot make that hand
of it that they promised themselves they should. Haman had the ruler's
favour, and yet it availed him nothing. 2. What is the wisest course men
can take to be happy. Let them look up to God, and seek the favour of the
Ruler of rulers; for every man's judgment proceeds from the Lord. It is
not with us as the ruler pleases; his favour cannot make us happy, his frowns
cannot make us miserable. But it is as God pleases; every creature is that to
us that God makes it to be, no more and no other. He is the first Cause, on
which all second causes depend; if he help not, they cannot, 2 Kings vi. 27;
Job xxxiv. 29.
27 An unjust man is an abomination to
the just: and he that is upright in the way is abomination to
the wicked.
This expresses not only the innate contrariety that there is between virtue
and vice, as between light and darkness, fire and water, but the old enmity
that has always been between the seed of the woman and the seed of the
serpent, Gen. iii. 15. 1. All that are sanctified have a rooted antipathy to
wickedness and wicked people. They have a good will to the souls of all (God
has, and would have none perish); but they hate the ways and practices of
those that are impious towards God and injurious towards men; they cannot hear
of them nor speak of them without a holy indignation; they loathe the society
of the ungodly and unjust, and dread the thought of giving them any
countenance, but do all they can to bring the wickedness of the wicked to an
end. Thus an unjust man makes himself odious to the just, and it
is one part of his present shame and punishment that good men cannot endure
him. 2. All that are unsanctified have a like rooted antipathy to godliness
and godly people: He that is upright in the way, that makes conscience
of what he says and does, is an abomination to the wicked, whose
wickedness is restrained perhaps and suppressed, or, at least, shamed and
condemned, by the uprightness of the upright. Thus Cain did, who was of his
father the devil. And this is not only the wickedness of the wicked, that
they hate those whom God loves, but their misery too, that they hate those
whom them shall shortly see in everlasting bliss and honour, and who shall
have dominion over them in the morning, Ps. xlix. 14.
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