Commentary Upon Proverbs, Chapter 29
THE XXIX. CHAPTER.
1 A man, Obſtinacie.*Of reproofes.who oft hauing been reproued, hardeneth his necke, ſhall ſuddenly be ſo broken, *Or as that there can be no remedie.as that he cannot be cured.
THe fearefull eſtate of thoſe here is ſhewed, who by no meanes will be reclaimed from their wicked waies. In the former part of this ſentence, the ſin of obſtinate perſons is deſcribed, in the latter, their puniſhment is declared. This is their ſin, that euen as the ſtubborn horſe and brute beaſt will not be ruled with byt or bridle, but when the yoke is to be put on, reſiſt and with a ſtiffe necke reiect it: ſo obſtinate people, continue in their ſinnes, & grow harder hearted daily, not induring to heare the truth, perſecuting their teachers, & fretting againſt the troubles, which the Lord bringeth on them as bridles & yokes to ſubdue and tame their pride and fierceneſſe. Yea though ſuch hauehave bene told of their faults not once, but an hundred times, and the Lorde himſelfe hath ſchooled them for the ſame by ſickneſſe, infamie, pouertie, and diuerſe croſſes, yet they do ſecurely and boldly proceed in ſwearing, lying, adulterie, murder, theft, and ſuch other vices, perſwading themſelues either that no euill ſhall betide them, or that they ſhall goe through it well inough. The puniſhment, wherewith ſuch obſtinate wretches ſhall be reuenged is remedileſſe deſtruction. Neither will the Lord be a long time in bringing them to ruine, as they by the ſpace of many daies, moneths or yeares togither refuſed correction, but he in an houre of ſome ſhort ſpace will quite ouerthrow them. Of all other ſinnes then obſtinacie is moſt to be auoyded, ſeeing other tranſgreſſions of all ſorts may finde pardon, when repentance followeth them, but hardneſſe of hart doth nothing but treaſure vp wrath againſt the day of wrath. This was that ſinne, which often the prophets vpbrayd the Iewes withall. Eſay ſaith,Eſay. 48.4. That their necke was a ſinew of iron, and their brow braſen, for which cauſe, (as hee alſo teſtifieth) they were ſmitten on the head and in the heart.Eſay. 1.5.6. Yea (ſaith hee) there is no ſoundneſſe from the ſole of the foote vntounto the head. Ieremie alſo complaining of and lamenting the vnrecouerable plague of the Iſraelites, taketh vp ſuch ſpeeches as theſe.Iere. 8.22. Is there no gumme of balme in Gilead? Is there no phiſition there? For why hath not the daughter of my people recouered?
2 When the iuſt are increaſed, the people reioyce: but when the wicked man ruleth, the people ſigh.
This ſentence ſheweth,Tyrannie. that ſuch is the eſtate of the people, as is the diſpoſition of the gouernour. In the former part is affirmed, that when good magiſtrates beare office, howſoeuer ſome wicked raſcals or rebels may be ſorie therefore: yet godlie people, and generally the multitude wil be glad, for they ſhall enioy their liues and goods quietly; by the defence of ſuch, and vnderunder their rule religion ſhall flouriſh in their congregations, the Lord himſelfe will bleſſe their land with plentie and many good things, finally, they ſhall be free from grieuous taxes, plagues, ſeditions, and many miſeries. The wiſe King who wrote this diuine parable, ſaw in himſelfe the particular experience of that generall obſeruation, which here he ſetteth downe.1. King. 1.40 For being annointed King ouer Iſrael by Sadock, the whole people went vp after him playing on pipes and reioycing ſo greatly, that the earth did ring and cleaue (as it were) with their voice. Dauid his father alſo being aduanced by Saul, ſo carried himfelfe in his warres againſt the Philiſtins, that the Iſraelitiſh women moued by his worthie and valiant exploits vntounto reioycing, ſung in triumphing wiſe, that Saul had ſlaine his thouſands, and Dauid his ten thouſandes. The latter part of the ſentence declareth on the contrary ſide, that the rule of the wicked, miniſtreth matter of griefe and miſerie vntounto the whole multitude. The eſtate of the poore people, ouer which fooliſh perſons or cruell perſecutors hauehave the rule or tyrannize, becommeth lamentable ſundrie waies. Firſt the Lord himſelfe vſually plagueth the land with iudgements from heauen, wherein an enemie of his, holdeth the ſcepter. Secondly wolues in ſuch a kingdome, hauing the place of ſhepheards, but the nature of deuouring beaſtes, ſpoyle, oppreſſe, and eate vp the ſilly lambes and ſheepe. Thirdly, the people liuing without all good order or meanes of their proſperitie, fall daily into all ſorts of ſinnes and pits of deſtruction. Sundry occaſions then of griefe being continually offered the people, through the careleſneſſe or crueltie of euill gouernours, if peraduenture they dare not openly complain for feare of further trouble: yet how can they but ſigh ſecretly in corners? Certainly ſo did the Iſraelites oppreſſed in Egipt, and Elias perſecuted by Achab and Iezabell. Euen as then the welfare of the ſheepe dependeth on the ſhepheard, and euen as ſuch is the conſtitution of the bodie as is the diſpoſitiō of the head: ſo the condition of the people anſwereth in wo or wealth, to the goodneſſe or badneſſe of the magiſtrates.
3 A man that loueth wiſedome reioyceth his father: but he, that keepeth companie with harlots, vvaſteth his ſubſtance.Fornication.
This drift of the ſpirit in this inſtruction is to declare, that whoredome bringeth beggerie at the laſt. Two ſorts of louelove herein are ſpoken of, one ſpirituall, another carnall. The ſpirituall louelove is commended, which is a wonderfull liking of and following after wiſedome. Such as are enamoured with this virgin of heauenly wiſedome (which is holy, peaceable, moderate, full of mercy and good works,Iam. 3.17. as Iames ſpeaketh) ſhall not onelyonly by this meanes pleaſe the Lord, or be profitable vntounto themſelues, but comfortable vntounto their parents. Sundry waies doth a wiſe ſonne cheare vp his fathers heart. Firſt by the vertues, which are in him. Secondly by the fame, which is ſpread of him. Thirdly by the hope, which his father conceiueth that he wilbe thriftie. Laſt of all, by his liberalitie and kindneſſe towardes his parentes, if peraduenture by reaſon of his gifts, he be at any time exalted to honor as Ioſeph was, who alſo in this reſpect reioyced his father. As concerning the carnall louelove ſpoken of in the latter part of the ſentence, that is condemned and threatned with pouertie. The vaine youthes of this world hauing ſhaken off the yoake of obedience and deſpiſed wiſdome, fall in louelove with naughtie women, with whom they are daily conuerſant, making them good cheare, beſtowing gifts on them, and mainteining them in braue apparrell. Hereby not onelyonly they defile themſelues with wandring luſts, but ſpend their patrimony, & conſume their parents goods, ſo bringing ſorrow vponupon them in ſtead of the ioy, wherewith they ought to labour to comfort them. Such a lewde courſe tooke the prodigall ſonne, who hauing waſted his ſubſtance, was put to feed with the ſwine. Among other reaſons then diſſwading from whoredome, this is not the leaſt to be regarded, that ſtrumpets are dangerous rocks and vnfatiable gulphes.
4 A king by iudgement eſtabliſheth his realme, but a man *A man of offrings.which is a ſlaue to giftes that are offered, deſtroyeth it.
Herein againe the holy Ghoſt admoniſheth rulers of their dutie.Iniuſtice. He entreateth in this verſe of two matters, one, the executing of iudgement, an other, the auoyding of bribes. In the former place is ſhewed that iudgement is the prop or pillar of kingdomes: when iuſtice is miniſtred without partialitie, in ſuch ſort that the godly are rewarded and the wicked puniſhed, and eueryevery man hath right done to him, the Lord will bleſſe the lande, the good will louelove theyr Prince, the bad ſhall be cut off, and not be able to do any hurt. This may be obſerued throughout the ſtories of the kings of Iudah, that all the while they gaue themſelues to ſet vp true religion, or to puniſh ſinne, their kingdomes were in peace, and they got the victory ouer their enemies. In the latter part of this ſentence is declared, that the receiuing of bribes is the ouerthrow and bane of a common wealth. The reaſons hereof are manifeſt and ſundry. Firſt to reſpect perſons (which bribe takers do) is an abhomination to the Lord, and therefore ſuch a tranſgreſſion as pulleth downe his vengeance on the place wherein it is committed. Secondly by this meanes no place being left for right but for gifts, there muſt needes grow factions and mutinies. Laſt of all, a window being ſet open through ſuch partialitie to hope of impunitie, all ſorts of ſinnes (the plagues of common wealths) muſt needes daily multiply and increaſe.
5 A man, which flattereth his friend, ſpreadeth a net againſt his feete.
In this ſentence is declared,Flatterie. that flatterers are a very hurtfull and pernicious kinde of people. They are fitly here compared vntounto hunters. For euen as the hunter ſpreadeth the hay or net to in tangle the poore beaſt, which commeth by it:Rom 16. Luke. 20.29. euen ſo flatterers be ſweet ſpeeches or ſalutations ſeduce the hearts of the ſimple, and by their ſhewes of friendſhip & righteouſnes go about to get ſome aduantage at their handes, thereby to drawe them into trouble. Of this wicked dealing Micheas complaineth,Mich. 7.2. ſaying, The good man in periſhed out of the earth, and there is none vpright among men, as many as are, lye in waite to ſlaie, euerie one hunteth his brother with nets. Flatterie then is no better then a ſecret or ſubtill kinde of murther, in as much as therby diuerſe are drawne either to receiue errors, or to commit ſinne, & ſo to fall into the ſnare of endleſſe damnation, or into danger of law or hazard of life.
6 In the tranſgreſſion of the wicked man, there is a ſnare: but the iuſt man ſingeth and is merrie.
Here is ſhewed what an hurtfull thing ſinne is in generall,Diſobedience. as before was declared how dangerous an euill flattery is. How ſoeuer the act of iniquitie is ioyned with pleaſure: yet the end and wages thereof is paine and death. The ſnare here ſpoken of is ſome loſſe or croſſe, as pouertie, ſickneſſe, griefe of minde, puniſhment of law, and the wrath of God, all which purſue and follow the offender. Hence it commeth to paſſe, that in as much as the plagues of this world or of the world to come commonly moleſt the wicked, they are in feare, ſorrow, ſilence, ſhame, and confuſion. But the iuſt man ſingeth and is merry. There is none ſo righteous as that hee is without ſin, but ſuch are called iuſt heere, who are iuſtified by faith in Chriſt, and ſanctified in ſome acceptable meaſure by the ſpirit. In as much as the faithfull walke in their callings with an vpright conſcience, and are bleſſed by the Lord many waies exceedingly, they both outwardly magnifie him with pſalmes and hymnes and ſpirituall ſongs, and inwardly are chearfull, being filled with ioy of the holy Ghoſt. Indeed none are more in afflictions then they, but they are ſo farre off from mourning in this reſpect, that they count it exceeding when they fall into manifold trials. When the Apoſtles were beaten for publiſhing the Goſpel,Acts. 5.41. they went out from the face of the councell, reioycing that they were counted worthie to be diſgraced for the name of Chriſt. Paul and Sylas being caſt into priſon,Acts. 16.25. praiſed and ſang euen at midnight.
7 The righteous man knoweth the cauſe of the poore: the wicked man applieth not his minde to know it.
Negligence in iudging or determining caſes in controuerſies, herein is condemned. By knowing of a perſon or cauſe, oftentimes in the Scripture the protecting, fauouring, and furthering thereof is meant. Thus the Lord is ſaid to know the way of the righteous, and to know thoſe, who are his, that is, to fauour them, and to take care for them. Here then is meant, that although the poore man hath no money to giuegive bribes, or wealthie friends to take his part: yet the godly man diſcerning his cauſe to be right, by all meanes and with all paines defendeth it againſt the rage of the mightie aduerſarie. Such an vpright iudge was Iob, who proteſteth that in the dayes of his proſperitie and authoritie he was a father to the poore, Iob 19.and ſearched out the cauſe, which he did not vnderſtand. So Dauid propheſying of Chriſt in the Pſalme, affirmeth that he ſhould defend the poore people, Pſal. 62.4.and ſaue the ſonnes of the needie. But the wicked man, as the ſame Prophet complaineth in another place, and here Salomon teſtifieth, hath no regard, Pſal. 82.or applyeh not his minde to know it, either becauſe he giueth him ſelfe to pleaſure, or becauſe the poore is not able to giuegive bribes.
8*Of ſcorning. Scornefullmen *Blow, that is by blowing enflame.ſet a Citie on fire: but the wiſe turne away wrath.
Here is ſhewed that deriders of God and godlineſſe, ſuch as either ieſt at other, or in rage contēne other, do much hurt to the ſocietie of mankind. The hurt which they do, is like the hurt of fire, yea much greater then it. For they ouerthrow Religion, peace, concord of neighbours and louelove of friends. This they do eitheir by their falſe doctrines, malitious ſpeeches, euill examples, or wicked practiſes. How true this is may appeare in Demetrius, who ſet Epheſus in an vprore. Indeede ſometime this crime is layd to their charge, who are of all other furtheſt from it, as it was by Achab to Elias, and by Tertullus to Paule. The reaſon hereof is, becauſe the wicked cannot or will not put a difference betweene the fire and ſword, which our Sauiour came to put into the world, and that fiame, which Sathan and his inſtruments kindle. As for thoſe, who are indued with the wiſedome whereof I ames ſpeaketh, which is peaceable and lowly and heauenly, they are ſo farre off from kindling of diſſentions, or rayſing vp tumultes: that either by their authoritie or counſaile or grauitie or long ſuffring they appeaſe all the ſtrifes, and quench (as it were) the fires, which ariſe and begin to kindle: when Seba the ſonne of Bochri through his ſedition and pride had ſubdued the Citie Abela, and by reaſon of his conſpiracie it was now in danger of ouerthrowing, a certaine wiſe womā deliuered and freed it from the ſiege, by appeaſing the wrath of Ioab, who went about to deſtroy it.2. Sam. 20.
9 If a wiſe man debate a matter with a foole, whether he be moued to wrath, or whether he ſmile, yet is there no quietneſſe.
They are noted with infamie in this ſentence, who are vnreconciliable and paſt amendment. Albeit the wiſe pacifie ſome vnrulie people, as in the ſentence before ſet downe hath bene affirmed: yet other there are, who neuer cā or'will be perſwaded to ceaſe from their tumultes or wicked courſe, which they hauehave entred into. Two meanes commonly are vſed by the godly and prudent ſeruants of God, vntounto the reclayming of fooles (by whom proud, wrathfull, ſtubburne, ignorant and wicked perſons here are meant) from their follie and madneſſe. The former of theſe is, to be moued, as here Salomon ſpeaketh, that is to ſay, to be in good ſadneſſe, to deale earneſtly, to looke with a ſterne and auſtere countenance, to alledge weightie reaſons, or to vſe forcible ſpeeches of perſwaſion and round repreſhenſion. The Apoſtle Paule calleth this manner of dealing a comming vntounto offenders with the rod. The other meanes is ſmiling, or as the ſame Apoſtle ſpeaketh, the ſpirit of mildneſſe, that is to ſay, humble entreatie, faire ſpeeches and friendly lookes, tokens of good will, common or ſpeciall curteſies, and ſuch like gentle meanes of winning mens hearts. Let now a godly or peaceable perſon come to inſtruct or pacifie a froward or wilfull foole, he laboureth in vayne. For either becauſe he is proud, he contemneth faire entreaties, and gentle curteſies, or becauſe he is fottiſh and furious or malitious, he no more regardeth reaſons or rought dealing, then feathers or the wind. Such fooles the Phariſes were, whom whether our Sauiour confuted by reaſons at any time, or allured by ſoft ſpeeches, and a meeke conuerſation, he preuailed with thē neuer a whit. The other Iewes were for the moſt part of the ſame diſpoſition, who like froward childrē would neither mourne after the dolefull pipe of Iohn the Baptiſt nor daunce when Chriſt Ieſus went about to ſtirre them vp to gladneſſe by a more chearefull pipe and tune, then his forerunner ſounded.
10 Bloudie men hate the vpright perſon: but the iuſt ſeeke His ſoule. So beneath 24.after him.
Here is ſhewed that this is the proper note and a certain ſigne of wicked, hurtfull, and mercileſſe men, to be at deadly enmitie with eueryevery one, who hath any goodneſſe in him. The principall reaſons of this hatred are, that the light of the one reproueth the darkeneſſe of the other, and the courſe of both their conuerſations is quite contrary. Cain being a bloudy man, at the beginning of the world in a manner hated Abell to the death. Eſaus wickedneſſe is in the ſcripture offred to our view in the hatred he bare to Iacob. Sauls, in his dealing with Dauid, the Phariſies, in their raging againſt our Sauiour. This muſt needs be a great ſinne, ſeeing the enmities, which are exerciſed againſt the godly endued with heauenly graces, redound vntounto God the authour of eueryevery good thing. But they, who feare God, ſeeke the ſoule of the righteous,Pſal. 142. that is, louelove him, and labor to preſerue his life. For ſo this phraſe is vſed in the ſcripture, and is here to be taken, as the oppoſing of the latter part of the ſentence vntounto the former, manifeſteth. The bloodie hate the vpright to the death, but the iuſt louelove his life moſt dearly. EueryEvery one then is to take heed that he be not among the number of thoſe, who louelove not good men, as Paul admoniſheth. 2. Tim. 3. Alwaies the godly hauehave ſhewed themſelues carefull of practiſing louelove toward the ſaints, as may appeare in Obadias feeding of the prophets in a caue, Ebedmeleches drawing of Ieremy out of the dungeon, the diſciples compaſſing of Paul, and letting him downe in a basket.
11 A foole vttereth his whole minde, but a wiſe man In the latter part.holdeth it backe.
As before often in this booke the ſin of blabbing and babling hath bene reproued:Before. 14.33.…5.2.28. ſo here againe it is checked. The roote of it is folly, for when men hauehave no diſcretion, nor power of themſelues, either they blaze abroad their owne ſecrets, or prattle of theyr friendes intents, ſayings, and doings, or obiect vntounto their aduerſaries the faultes, which they knowe by them, or expreſſe and bewray the trouble and miſerie of their owne hearts, and eſtates. But he who hath a ſtaie of himſelfe, and is indued with diſcretion, will reſerue his ſpeech vntill the fitteſt ſeaſons, that therin it may be moſt forcible, and therby do moſt good, yea ſometimes hee will paſſe things ouer with perpetuall ſilence. This wiſedome was in Iacob, who kept in his minde, when his daughter was rauiſhed, and in Dauid, who anſwered not when Shimei railed on him, and in Gamaliel, who commanded the Apoſtles firſt to be put out, and then ſpake his minde.
12 All the ſeruants of a ruler, which hearkeneth vntounto lyes, [are] wicked.
Another vice is here condemned, to wit, the receiuing of falſe tales, or opening the eare willingly to heare euill reports againſt any. This ſin is to be auoyded by all, according to the commandement of the Lord. Thouſhalt not receiue a falſe report, Exod. 23.nor put thy hand with the wicked to be a falſe witneſſe. It is contrary to the law of God and to charitie. He, that carrieth Satan in his eare, is no leſſe blame worthie, then he which carrieth him in his tongue. Vntruthes are cheriſhed and foſtered as it were by thoſe, who are too light of beliefe. But this credulitie in admitting of eueryevery vaine and falſe rumour, is eſpecially to be ſhunned by rulers in church, common wealth, or priuate families. For all the inferiors commonly follow the example of their ſuperiors. Againe, when ſeruants ſee their maiſters delighted in hearing complaintes and tales, to pleaſe them, or to winne fauour, or to diſcredit the good, they wil bring many lies into their eares. Moreouer, the gouernours, which are giuen to this vice, will not delight in any vnderunder them, who will deale plainly and truly, but will put ſuch out of their ſeruice. Thus it commeth to paſſe, that all the ſeruants of ſuch a ruler are wicked, being either heretikes or flatterers, or whiſperers, or giuen to ſome ſuch vice. Indeed ſometimes it may fal out, that an Obadia may lurke in Achabs court. But this is rare, and commonly the ſway goeth another way. Who were Saules courtiers but Doeg and ſuch backbiters? Such then, as are the ſuperiors, vſually, ſuch are thoſe, who are vnderunder their power and gouernment. If the maiſter and miſtreſſe in a family be zealous, zeale will be found oftentimes in the loweſt ſeruant, which goeth to the doore, as may appeare in Rhode. If they be lukewarm, it may be obſerued, that their children, and thoſe, who attend on them, be neither hot nor cold. Finally if the heades of the family be prophane, amongſt thoſe, who are in the houſhold, nothing is to be perceiued, but irreligiouſneſſe, worldlineſſe, brawling, pride and wantonneſſe.
Of the poore man and the man of induſtry.13 He * that is rude, and he that is wittie, meete togither, the Lord lighteneth both theyr eyes.
This inſtruction tendeth to diſſwade vsus from partialitie. To this end is ſhewed firſt, that there are two ſortes of people in the world of a diuerſe diſpoſition, the one poore in wealth or gifts of the minde, the other rich and endued with abundance of outward bleſſings or ſpirituall graces. In one word, ſome are baſer and ſome more exellent. Secondly, theſe people of contrary eſtates or diſpoſitions by the courſe of the diuine prouidence, are ſayd to meete togither, either in church or ſtreete, or ſome priuate houſe, or any place vponupon occaſion. The learner commeth to the teacher to heare, the poore to the rich to receiue alms, one for one intent, another for another. Thirdly, The Lord lighteneth both their eyes. There is no reſpect of perſons with that heauenly ſonne,…hn 1.9. who lighteneth eueryevery one, who commeth into the world. In the Lord both of them liue, mooue, and hauehave their being. The father of mercies cauſeth his Sunne to ſhine,Act. 17. …at. 6. as well on the one, as on the other. He created & redeemed them both. None therefore is to be deſpiſed by ſuch as feare God for his wants or low degree.…o. 22.2. …mes. 2. Brethren ſaith Iames, HaueHave not the faith of Chriſt in reſpect of perſons.
14 The throne of that king, *In faithful…ſſe. who faithfully iudgeth the poore, ſhall be eſtabliſhed for euer.
Magiſtrates are aduiſed in this inſtruction to follow the example of the Lord, who regardeth both the poore and the rich. In like ſort then rulers are to defend not onelyonly the wealthie in their right, but the needie. Yea in as much as the poore, the fatherleſſe, and the widow are weake, ſubiect to many dangers, and not able to reſiſt the violence of the mightie, good rulers are eſpecially to protect them, and deliuer them from the hand of the oppreſſor. So doing, they ſhall be eſtabliſhed for euer, that is a long time, as this word is often taken in the ſcripture. A fuller expoſition of this ſentence, is to be fetcht from the 7. verſe of this chapter, and from the 14. chapter. 20. verſe, and the 28. chapter. 5. verſe.
15 The rodde and reproofe giuegive wiſedome: but a *Or boye.childe left to himſelfe, ſhameth his mother.
After that Salomon hath giuen an admonition to magiſtrates, whereby they might be directed in well gouerning the common wealth, he giueth now certaine precepts, concerning the right ordering of youth in a priuate family. This admonitiō tendeth to ſtir vp parents to traine vp their children in the feare and nurture of the Lord. In the former part of it a bleſſing is promiſed vntounto diſcreet and moderate correction. The rodde, that is to ſay, ſtripes, when occaſion ſhall require beſtowed on a childe, and a reproofe, that is, a rebuke by words, giuegive wiſedome, that is to ſay, make him modeſt, dutiful, religious, and a practiſer of Gods commandements. For indeed true wiſedome conſiſteth not in learning, or knowledge of worldly or ſpirituall matters, but in practiſing the law of God with a conſcience. This frute of correction as it is pretious in it ſelfe: ſo it muſt needs be comfortable to the parents of that child in whom it is. For as before hath bene affirmed, A wiſe ſonne maketh a glad father. But as it followeth in the latter end of this ſentence. A childe or boy left to himſelfe ſhameth his mother. Then a boy is left to himſelfe, when he is neither chaſtened with the rod, nor controlled by words, but cockered, as Adoniah was by Dauid. This fault is often to be found in fathers, but yet commonly it moſt of all raigneth in mothers, who if they hauehave ſonnes, eſpecially, cannot abide that in their tender age they ſhould be ſpoken to, or ſharply dealt withall. For this cauſe here the holy Ghoſt eſpecially directeth his ſpeech to mothers and threateneth them. It is then a fault in parents, onelyonly to vſe admonitions, and not therewithall corrections, which are neceſſary, or to neglect both the one and the other meanes of bringing their children to amendment. What childe is it (ſaith the Apoſtle) whom the father correcteth not? Cockering parents will ſay, if ſo they do, they ſhall make their children fooliſh, but here a promiſe is made of the contrary, namely that they ſhal make them wiſe. But this point hath bene entreated of before, in the 22.15. and 13.24. and 23.13.14. OnelyOnly thus much may here be obſerued, that ſuch as at Gods commandement wil not correct their children with the rodde, would hardly with Abraham take the knife, to ſlay them, if the Lord ſhould enioyne this for their triall.
16 When the wicked encreaſe, ſinne encreaſeth: but the iuſt ſee their fall.
As in the former verſe, the pretious frute of the vſe of correction hath bene declared: ſo here the fearfull hurt and inconuenience, which falleth out by the neglect therof is inſinuated. Hereby it commeth to paſſe, that wicked perſons encreaſing in age, in number, in power, encreaſe in ſinne alſo, being not babes in malitiouſneſſe, but growing to the top of all impietie and iniquitie. Euen as a man proceedeth to his iuſt ſtature by degrees, & the bodie, which is litle at the beginning, waxeth great in proceſſe of time: ſo is it with ſin. Euerie man (ſaith Iames) is drawne aſide, and deluded by his owne concupiſcence, and concupiſcence hauing conceiued bringeth forth ſinne, and ſinne being perfected, bringeth forth death. Now then, ſinne and the wicked man are as it were twinnes euen borne togither, and both louing, liuing, and growing togither in like ſort▪ And euen as the thorne or briar whilſt it is in the bud or greene, may be handled and hurteth not, as afterward it doth, but the longer it continueth and groweth, the ſharper and more harmfull it waxeth: ſo the elder the wicked man is, the more ſinfull he becommeth, and the more the vngodly encreaſe either in number or ſtrength, the more wickednes ſpreadeth, till at the laſt by a generall backſliding, all fleſh corrupt their waies. At the beginning of the doctrine of the Goſpell, the Iewes were ſomewhat pliable, and the moſt obſtinate of them, raged not ſo much as at the laſt they did againſt our Sauiour. The Egyptians oppreſſed not the Iſraelites at the firſt, but at the laſt they came euen to drowne their infants, and to make moſt vile bondſlaues of them. But as here is added, that the righteous ſhall ſee the fall of the wicked: ſo the Iſraelites at length he held the Egyptians drowned in the ſea. Dauid notably painteth out this matter in the Pſalme, ſaying,Pſal. 58.10 Whileſt as yet your prickles ſhall not be felt, the prickles of eglentine, he will deſtroy both that which is quicke, and that which is dried vp. The iuſt ſhall reioyce, when he ſhall ſee vengeance, he ſhall waſh his feete in the blood of the wicked. As this teacheth parents in time to apply correction: ſo alſo it ſerueth to encourage the godly, who are not to be troubled, but rather to lift vp their heads, when they ſee the vngodly to encreaſe eueryevery way.
17 Chaſtiſe thy ſonne and he wil bring thee reſt, he will alſo giuegive pleaſures vntounto thy ſoule.
Other excellēt frutes beſide that wiſedome which was mentioned in the 16. verſe, are ſhewed here to ſpring from nurturing and correcting of children. It is a grief to parents to deale ſharply with their children, which whē they do, lightly their bowels yearne within them. But firſt here quietneſſe and reſt is promiſed vntounto them for their paines. Their well nurtured children ſhal as it were bring the chaire vntounto thē of eaſe and refreſhing. They will ſo dutifully behaue them ſelues in all reſpectes, that their parents ſhall neede to take no thought for them, they may quietly lye on their beds, or ſecurely ſleepe therin. Again, they will ſo diligently diſpatch their parents affaires, that they may ſit at home and take their reſt. This is one excellent frute indeede, but another is alſo added in the laſt wordes, He will alſo giuegive pleaſures vntounto thy ſoule. Euen as ground well tilled and dreſt, or trees well pruned and looked vntounto, bring foorth to the huſbandman ſweete flowres & daintie frutes and food: ſo the well nurtured child will vtter ſuch gracious ſpeeches, do ſuch righteous deeds, hauehave ſuch comely geſtures, and practiſe ſuch obedience and thankefulneſſe toward his parents, as that his fathers ſoule ſhall much more delite in ſuch vertues of his, then Iſaacs ſoule delited in veniſon, or the ſauerie meate, which Iacob brought vntounto him. See examples of the truth hereof in Iſaac, Iacob, Ioſeph.
Or when the …iſion is not.18 * Whē there is no viſiō, the people are made naked, but bleſſed is he that keepeth the law.
Both the ignorance of miniſters and the diſobedience of people,…om priuat fa…ilies Salomon …mmeth to the …hurch. Sam. 3.2. Sam. 9. …ſay. 1. …mos. 8. herein are taxed. By the viſion is meant the doctrine of the word of God, which the Prophets (who were called in old time ſeers) receiued by viſions & by reuelatiōs. The viſion is ſaid then not to be, when ſound doctrine is not taught at all, but there is a miſerable famine of the word. Againe, when as the word is ſometime expounded, but not ſincerely, diligently, and ſoundly, ſo that the people may be as ſheepe without ſhepheards in the midſt of great plentie of ſuch as take on them to be teachers.Math. 9. Moreouer, whē of the preaching of the word is made light account,1. Theſ. 5. ſo that propheſie is deſpiſed as a thing not neceſſarie. Laſt of all, when God hath in vengeance ſhut vp the eyes both of teachers and hearers, ſo that the word of God, or the viſion is to the learned as letters ſealed, which he cannot open, and to the vnlearned, as letters, which he cannot read.Eſay. 29.9. Alas how can it be, but that people muſt needes be made naked, when by reaſon of the want of the viſion, they muſt needs lye open to Gods wrath which hangeth ouer all vnbeleeuers, &, as a company of naked ſoules, and like to the Iſraelites, whom Aaron is ſaid to hauehave made naked, want Ieſus Chriſt the robe of righteouſneſſe, and happineſſe, want faith, want mortification and ſanctification,Ephe. 6. Math. 22. want the whole armour of God & the wedding garment? How is it poſſible but that their ſoules muſt needes be pined away, and ſtarued for want of ſpirituall foode and comfort in the midſt of temptations and afflictions?Amos. 8. And will it not come to paſſe, that ſuch poore people walking as heathen in the darkneſſe and vanitie of their mindes, will ruſh into errors, fall into idolatries, breake out into blaſphemies, runne into all ſortes of ſinne, follow after witches, finally degenerate into the nature of brute beaſts, & waxe worſe thē they? But on the other ſide. bleſſed is he that keepeth the law. Diuerſe heare the word, but it is to their condemnation, and therefore the outward enioying of the exerciſes of Religion maketh not any happie, but rather thoſe it maketh moſt miſerable, who onelyonly are partakers of them, and are not with them partakers of Gods ſpirit, or transformed thereby into the image of Chriſt, but remaine vnreformed, pratling hypocrites, ſuch as onelyonly hauehave an outward ſhew of godlineſſe, but deny the power thereof in their deeds. But the happineſſe of that man on the contrary ſide, is vnſpeakable, who is not a forgetfull hearer,Iames. 1. but a doer of the word, who beleeueth in Chriſt Ieſus, who bringeth foorth good frutes as a tree planted by the riuers ſide, and that in due ſeaſon and without withering, finally, who groweth dayly in all ſortes of gifts of the holy Ghoſt. For this ſound and true Chriſtian, ſhall by the meanes of the word, which he firmely keepeth, be directed in all his particular actions, preſerued from ſinning againſt the maieſtie of God, comforted in the midſt of all his afflictions, and after that God hath poured vponupon him many bleſſings in this world, be made an heire of the kingdome of glory, which is in heauē. Although prophane Eſaus ſhall ſeeke this bleſſing with teares, they ſhal not finde it, but as our Sauiour teſtifieth in the Goſpell, bleſſed is he, (and ſurely he onelyonly) who heareth the word of God and keepeth it.
19 A ſeruant is not to be chaſtened with wordes alone, when as vnderſtanding, yet he anſwereth not.
Stubburne & diſobediēt ſeruants are here ſhewed to be of ſo vile a diſpoſition, as that rebukes by words alone will not make them do their dutie, and therefore they muſt be beaten with ſtripes. Some ſeruants are ſo ſtout, that whē they either are called to come to their maiſters, they will not come, making ſhew that they heare them not, or when a queſtion is aſked of them, they will hold their peace of a curſt ſtomach. Theſe are of the nūber of thoſe, who whē they heare, do not anſwere, and ſuch birdes as can ſpeake and will not ſpeake, muſt be made to ſpeake. But ſuch againe are of this ſort, who though they ſay, they will do all which their maiſters enioyne them, yet anſwere not their commaundements by putting them into practiſe, in which ſenſe the word of anſwering is oft vſed in the Scripture, as where the Lord is ſaid to anſwere thoſe his ſuters, whoſe prayers he graunteth. It ſeemeth that our Sauiour had relation to this prouerbe, when he ſaith, in the Goſpell, that the ſeruant, which knoweth his maiſters will, and doth it not, ſhalbe beaten with more ſtripes then he which knoweth it not. Let ſeruants in families according to the exhortation of the Apoſtle, be ſubiect vntounto their maiſters, Tis. ….ſeruiceable in all things, not gainſaying them. Let thoſe, who profeſſe thē ſelues to be the ſeruants of God, when they know their dutie out of the word, not neglect to practiſe it, leſt the Lord lay on them his ſcourges of pouertie, ſickneſſe and other afflictions.
20 Hast thou ſeen a mā haſtie in his words? There is [better] hope of a foole, then of him.
As diſobedience and ſullenneſſe is a bad propertie in ſeruants: ſo likewiſe is a quicke and talkatiue toūg here condemned both in them after a ſpeciall manner, and in all generally as a great fault. The foole, which is ſlow of ſpeech, and ſpeaketh ſparingly, ſinneth and offendeth for want of matter or of wit. But the pratler, which is quicke and buſie of his tongue, ſo that he giueth his neighbour or maiſter a croſſe anſwere, and quip without any ſtudie, offendeth by reaſon of an ill habite, and an arrogant ſpirit. This vice of babling is at all times to be taken heed of, but eſpecially in prayer,Eccleſ. 5.2. & 10. as the wiſe king exhorteth in the booke of the Preacher, ſaying, make no haſt with thy mouth, and let not thy minde beſwift to vtter any thing before God. For a fuller expoſitiō of this ſentence returne to reuiew the notes ſet downe on the 26. chapter of this booke and the 12. verſe.
21 He that bringeth vp his ſeruant daintily, from his youth, ſhall *In his end.at the laſt be bereaued of his children.
As all are the worſe for libertie: ſo here is ſhewed that ſuch, who be of a ſeruile eſtate or condition, thereby of all other are moſt ſpoiled and corrupted. Seruants are then brought vp daintily, when they are lifted vp to great offices, whereof they are not worthy, or clothed with fine apparell, or fed with good cheare, or ſuffred to hauehave too much eaſe, or familiarly ſpoken vntounto and intertained. When they are tried to be faithfull, they may be truſted lawfully with great matters, and put in high places as was Ioſeph. But to aduaūce or let looſe the bridle vntounto ſome natures, is to ſpoile them, according as this wiſe king found by experience,1. King. 11.28. who placing Ieroboam his ſeruant ouer the familie of Ioſeph and his workes or munitions, felt him at laſt an heauie aduerſarie and rebell. And indeede the inſolencie of ſuch beggers ſet on horſebacke, is intolerable, as is inſinuated in the latter part of this ſentence. They will not only beate their fellow ſeruants, as is ſhewed in the parable of the Goſpell, but ſlay or put by and hurt their maiſters children. Zimri the ſeruant of Ela king of Iſraell was by him ſo aduaunced & eſteemed, as that he was placed Captaine and ouerſeer ouer the halfe part of his chariots.1. King. 16.11. But within a while Zimri affecting to be a Lord, not onelyonly ſlue Ela his good maiſter, but the whole ſtocke of Baaſha Elaes father.
22*A man of wrath A wrathfull man ſtirreth vp ſtrife, and a *A Lord of anger.furious man is full of tranſgreſſions.
As too much remiſneſſe: ſo wrath is to be taken heed off. Let anger be kindled neuer ſo little in any, the wrathfull perſon will prouoke ſuch as he dealeth withall, vntounto brawling, or fighting, either by his irefull lookes, or croſſe ſpeeches, or haſtie ſtrokes and blowes. But if anger increaſe in any great meaſure, ſo that it burning into a flame, maketh the perſon therewith enflamed furious, it not onelyonly breedeth contention, but bringeth forth a great number of ſinnes of ſundry ſortes. For the furious perſon curſeth, ſweareth, ſlaundereth, enuieth, murmureth, and is ready to commit murder. See a very like ſentence, Iames 3.16.
23 The hautineſſe of a man caſteth him downe, but honor lifteth him vp, who is caſt downe in ſpirit.
This point hath oft bene handled, as namely in the 22. Chapter of this booke and the 15. verſe, alſo in the 28. Chapter and the 17. verſe. Briefly the meaning of this ſentence is thus much, to wit, that the pride of heart lifted vp either in regard of ſome gifts whether outward or inward, or by reaſon of ſome ſecret rebellion and contempt of God, ſhalbe an occaſion of bringing that hautie perſon to low degree and wāts, who before was of high eſtare and indued with many bleſſings. Againe, that on the contrary ſide, the humilitie and low lineſſe of the ſpirit caſt downe vnderunder the mightie hand of God and giuing honor to men, ſhall be as it were a piller to vphold all thoſe graces and bleſſings, whereof the partie therewith indued is already made partaker, and furthermore as a ſtep to greater honor, ſhal encreaſe his dignity and proſperitie in eueryevery reſpect. For he that lifteth vp him ſelfe, ſhalbe brought low, and he that humbleth himſelf ſhalbe exalted. Adam, Pharaoh, and Nebuchadnezzar may be witneſſes on the one ſide, and Dauid. the virgin Marie, and Elizabeth, on the other, of the truth of this ſentence.
24 He that is partner with a theef, hateth him ſelfe, and he, which hearing curſing, declareth it not.
We are herein taught to be farre off from communicating with ſinners, as to rebuke and reproue thoſe offences, whereunto we are priuie. All men generally count it a wicked thing to ſteale, and many, who are euen without all feare of God, will not rob or pilfer themſelues, but a great number make no bones to be acceſſary vntounto euill doers, and are glad when they may hauehave any ſhare in a rich bootie manfully gotten. Howſoeuer ſuch may thinke themſelues to be better then theeues: yet the Prophet Eſay maketh them all one with them,Eſay. 1. when he ſaith, thy Princes are the fellowes of theeues. Now here is ſhewed that not onelyonly theſe partakers with euill doers are in fault, as well as they, but that they ſhall not eſcape puniſhment. For thus much is meant when it is ſaid, that they hate their owne ſoule or them ſelues, that is to ſay, they make them ſelues ſubiect to danger of law, to infamie, and to the wrath of God, in as much as theeues and robbers ſhall not inherite the kingdome of God.1. Cor. 6. The Lord by his Prophet threatneth ſuch, affirming, that in as much as they ſaw a theef,Pſal. 50. they conſented to him, and were partakers with the adulterer, therefore he would reproue them and ſet their ſinnes in order before them. But as he draweth on him ſelfe the Lordes iudgements, who communicateth with theeues in their ſpoiles, & euill deeds: ſo he alſo offendeth & caſteth himſelf into his wrath which hearing curſing, declareth it not, that is to ſay, who hearing any to blaſpheme, to ſweare, or otherwiſe abuſe his tongue, telleth him not of his fault, if he be ſuch a one, whō it is wiſedome to reproue. This to be the naturall ſenſe of theſe words may appeare by that mother ſentēce, vntounto which this verſe is referred, which is ſet downe in the fift Chapter of Leuiticus 1. verſe. Alſo when one hath ſinned and he hath heard the ſinne of blaſphemie, whereof he is witneſſe whether he hath ſeen it, or whether he hath heard it, if he tell it not, ſurelie he ſhall beare his iniquitie. In which place as appeareth by the ſute of the whole Chapter,Thus Tremellius and Iunius alſo take it. the Lord ſpeaketh not of publicke but of priuate offences, and not of accuſations brought vntounto Magiſtrates, but of priuate admonitions. Many a one, who heareth his neighbour vſe moſt execrable ſpeeches, herein thinketh him highly to offend, and is ready in heart to condemne him. But although he let him proceed, or open not his mouth at all to declare his fault vntounto him: yet he blameth not himſelfe, becauſe he knoweth not or doth not conſider, that his ſuffering of his neighbours ſinnes to paſſe without any controlment vſed by him, maketh him ſubiect to the puniſhment due thereunto. Well then to ſtir vp eueryevery one to pull his neighbour out of the fire, here is ſhewed, that ſilence kept in ſuch caſes, cauſeth vsus to incurre the recompence due to other mens offences. Let vsus then, as the Apoſtle exhorteth, follow the nature of light, which not onelyonly hath no fellowſhip with darkeneſſe: but reprooueth and declareth the workes thereof. Let vsus practiſe the commandement of our Sauiour, if our brother offendeth vsus, to tel him betweene vsus and him. If our brother (I ſay) for as for ſcorners, another courſe is to be taken with them.
25 The *The trembling of a man.fearfull man laieth a ſnare before himſelfe: but he, which truſteth in the Lord, is placed on high.
As in the verſe going before, the effects of communicating in ſinne or winking thereat, hauehave bene ſhewed: ſo in this the contrary workings of infidelitie and faith are declared. The ſpirituall feare and ſonlike reuerence of God, is a fountaine of life, as before in this booke hath bene affirmed. Againe the naturall feare of dangers, of troubles, & of death is not to be reproued, ſo long as it keepeth in compaſſe, or is ſanctified by the ſpirit of God. But here a ſlauiſh & helliſh feare is ſpoken off, ſpringing from infidelitie, and troubling the mind aboue meaſure, with the dangers or euils of this life or the world to come. This feare worketh a ſnare, euen death and deſtruction, euen as the Apoſtle ſaith, the ſorrow of this world doth. For firſt, he which feareth the faces of men or troubles, runneth by this meanes into many ſinnes, as to leaue his calling, to truſt in carnall helpes, and to deny the truth of God. Secondly, he giueth the aduerſaries great aduantage ouer him, whom by reaſon of his feare, he is not able to reſiſt, and who on this occaſion are emboldened. Thirdly, by extreeme paſſions his ſenſes are bound, his ſpirits dulled, his bodie caſt into diſeaſes, and his minde faileth and fainteth. Laſt of all, in as much as he doubteth of the fauour of God, by this meanes hee doth incurre eternall damnation, ſeeing the featfull ſhall hauehave their portion in the lake, which burneth with fire and brimſtone. As then the fearfull beaſts and byrds fall into pittes, and inwrap themſelues in ſnares: in like ſort the timorous perſons draw the iudgements of the Lord vponupon themſelues. There are a great number in the world, which are farre from this feare, and yet no nearer to happineſſe, if not further off from it then the timorous. For they feare neither God nor man, but preſumption embraceth their neckes as a chaine. Their deſtenie hath before bene ſet downe, that they ſhall fall into euill. But he, which truſteth in the Lord, is placed on high. The perſon, which is ſecure of the good will of God, which conſtantly ſuffereth afflictions, and valiantly as a fouldier of Chriſt, proceedeth in well doing,Pſal. 92. ſhall be ſafe and ſure vnderunder the Lords defence, in as much as he will be as a rocke, as a tower, and as a caſtle vntounto him. For firſt, nothing ſhall touch ſuch a one to do him hurt. Secondly, the Lord euen in this world will oftentimes preſerue him, as may appeare in the 11. Chapter of the Epiſtle to the Hebrewes. Laſt of all, his ſoule after death, ſhal mount vp to heauen as to a fenced citie. David, Daniell and Paul, may be witneſſes of the truth of this doctrine.
27 Many do ſeeke the face of the ruler, but *Amanseuerie mans iudgement is from the Lord.
Prepoſterous ſuing for fauour is here condemned, as before inordinate feare was reproued. To ſeeke for redreſſe vntounto rulers, or to ſue for fauour at their hands, is not vnlawfull. But firſt we muſt put vp our ſupplications into the court of heauen. So did Heſter and proſpered, but the rulers of Iſraell taking a contrary courſe, & going firſt to Pharaoh, had ill ſucceſſe. Let vsus then take heede that we put not our truſt in Princes, for they are deceiptfull. Againe their hearts are in Gods hand, finally they hauehave no power, but that, which is giuen them from aboue.
27 The wicked man is an abhomination to the tuſt, and who is vpright in way, is an abhomination to the *Of iniquitiswicked man.
The effectes of wickedneſſe, and of righteoſneſſe on the cōtrary ſide, are herein noted. The wicked man is an abhomination to the iuſt, that is, the iuſt abhorre the vngodly iuſtly and according to their deſertes. For in deede, what fellowſhip is there betweene righteouſneſſe and vnrighteouſneſſe, or the ſeede of the woman and the ſeede of the Serpent? The godly then muſt needs hate the wicked, yea they cannot but abhorre them euen as the dung of the earth, which mē remoue farre from their ſenſes and habitatiōs. Now, he who is vpright in way is an abhomination to the wicked man, alſo on the contrary ſide, that is, the godly or righteous perſon is vniuſtly hated by reaſon of the euill diſpoſition of the vngodly. For otherwiſe, euen the moſt wicked hauehave cauſe inough giuen them by the righteous to louelove them. But they hate the iuſt, firſt becauſe their workes are good, ſecondly becauſe they will not runne to the ſame exceſſe of riot with them, thirdly becauſe they reproue their ſinnes, and laſt of all becauſe they are not of this world. Indeede the godly louelove the wicked as they are gods creatures, but in regard of their ſinnes they hate them, yet in ſuch ſort as the Phiſition doth hate the diſeaſe, and not the ſicke perſon. When the wicked man is conuerted, there wil be an agreement betweene him and the righteous, but vntil that time, in as much as they are of contrary diſpoſitions and courſes, there can be no true louelove betweene them Of the truth of this doctrine Cain and Abell, I ſaac and I ſmaell, David and Saul, Chriſt and the Iewes may be witneſſes.