Commentary Upon Proverbs, Chapter 22
THE XXII. CHAPTER.
1 A [good] *Or fa…name is to be deſired aboue great riches, fauour is better then ſiluer or gold.
IN this verſe is declared, that credit or reputation, is a great good thing. A good name is to be deſired aboue great riches. That glorie or fame which is gotten by well doing, is more excellent then all the treaſures of this world. The reaſons hereof are many and manifeſt. Firſt, a good name maketh the ſpeeches & actions of the perſon in account, acceptable. Secondly, a good name remaineth after death. Thirdly, it is a meanes of aduauncing a man oftentimes. Laſt of all, it doth good to a mans children, who for their fathers ſake are the more eſteemed and the better helped. Some may here obiect, why but doe we not ſee that the wicked are in great reputation? what then, is credit or renowne ſo excellent a thing? Tuſh, the fame of the wicked is onelyonly but a ſhadow of a good name, the roote whereof is vertue onelyonly. It may again be demaunded, if a good name ſpring from vertue or be ſo great a bleſſing, how falleth it out, that many worthie ſeruaunts of God liue obſcurely and are in no reckening in a manner? God ſeeth obſcuritie as well as pouertie to be meete and profitable for ſome of his children. Laſt of all, ſome may thus argue, that if a good name be a moſt pretious iewell, then reproch or infamie wherewith the beſt are commonly moſt ſpotted and loaded, is one of the greateſt euils that may be. The anſwere hereunto is ready and eaſie. Ill report deſerued by misbehauiour is an extreme miſerie, but reproch for well doing is a glorie, which Moſes preferred before all the treaſures of Egypt.Heb. 11. Now, on the other ſide againe, fauour is better then ſiluer or gold. The louelove and good liking of men, (alwayes adioyned to the good will of God toward vsus) is to be priſed aboue money. For firſt, a mās cauſe vſually is ended, as he is friended. Secondly, as we are wont to ſay in our Engliſh Prouerbe, a friend in the Court is better oftentimes then a peny in the purſe. Laſt of all, in warre a man eſcapeth with his life by finding grace in the ſight of his enemie. Hence it cō meth to paſſe, that the ſcepter and the ſheepehooke are often ioyned together. To conclude, by this meanes the good of the whole Church of God is ſometimes procured.
2 The rich and poore meete together, the Lord is the maker of them all.
In ſundrie places the wealthie and needie concurre vponupon occaſions. Now, leſt in this meeting of theirs, the poore man be deſpiſed or the rich man enuied, this is to be conſidered, that both of them are created by the Lord according to his image, and that both of them rece…ue from him their eſtate and condition. For indeede, pouertie and riches, fall not out by chaunce or fortune but by the will and prouidēce of the Lord.
3 A prudent man ſeeth the *Or euill.plague and hideth him ſelfe, but the fooliſh goe on ſtill, and are puniſhed.
The firſt propertie of the wiſe man is, that he ſeeth the euill, to wit by the illightening of Gods ſpirite, which giueth vntounto him a ſenſe and feeling of the greatneſſe of ſinne & of the certaintie of the puniſhment thereof. EueryEvery one doth not perceiue this, yea a man may hauehave all the preceptes of Diuinitie in his heart and in his head, and yet not ſee the daunger of ſinne or of Gods wrath, vnleſſe it be reuealed vntounto him by the Lord him ſelfe after a peculiar manner. The ſecond propertie of a prudent man is, vponupon the ſenſe of the plague, to force him ſelfe by all lawfull meanes to eſcape. It may here be demaunded, how we are to flye, when we diſcerne the plague to be cō ming. The anſwere hereunto is eaſie, that the name of the Lord is a ſtrong towre, the righteous man flyeth vntounto it and is exalted. Another queſtiō may here be moued, whether it be lawfull to flye euill ayre and places infected with the peſtilence. This doubt may briefly be thus reſolued, that a man may lawfully auoyde any vnneceſſarie daunger or perilous place, whereunto he is not tyed or bound by his calling or charitie. But withall theſe inſtructiōs are to be obſerued, that men in the time of the plague are eſpecially to fly to God, that they are to ſhunne ſinne, that they are to take heed of inordinat feare, that they are not to leaue their callings, that they are not to neglect the louelove of their brethren by reaſon of a fond and childiſh feare of infection. For hence it commeth to paſſe, that when there is any peſtilence walking in citie or countrye not onelyonly ſome ſicke folkes be ſuffered to dye away without all keeping, but the women alſo great with child are forſaken in their need, brethren are left of their brethren, and parents ſhunned by their children. Whereas then it is further added, that fooles going on are puniſhed, this is to be vnderſtood of vnneceſſarie daungers or of ſuch plagues, which by ſome meanes they may lawfully auoyd. In which latter part of the ſentence, not onelyonly the blindneſſe but the boldneſſe of carnall men is reproued, who proceede in wicked actions or walke on in daungerous places, without any chaunge of minde or withdrawing of the body, vntill they be ouertaken with ſome calamitie, or ouerthrowen by ſome iudgement of the Lord. For example, the raſh man goeth to eueryevery one that hath the peſtilence or ſome ſuch ſore diſeaſe, & at the laſt he is infected. The gameſter goeth on in his diſing and in the end commeth to pouertie. The robber on the high way ceaſſeth not to folow his wicked trade, and at laſt he is apprehended and executed. The wanton walketh on toward the houſe of the harlot, and in the end he committeth follie with her. To conclude, all ſorts of ſinners ſecurely proceede in their impieties and iniquities, but at one time or other they meete with ſome heauie iudgement of the Lord. Wherefore let eueryevery one pray vntounto the Lord, that he may not be ſo brutiſh as to runne into the ſnare which is before him, but that he may hauehave a quicke ſight to eſpie and foreſee, and a mighty power to ſhunne and eſcape all ſortes of euils which may any wayes hurt him, in goods, in name, in body, or in ſoule.Pſal. 143.9. The ſafeſt & beſt hiding of a mans ſelfe in daunger, is flying vntounto God.Luke. 21.20. But it is alſo lawfull ſomtimes to hide not onelyonly the heart but the head, and to change the place. Euen as thē the Serpēt hideth him ſelfe when he ſpyeth a dāger, but the ſeely bird flying on without feare, meeteth with a ſnare or bullet oftentimes ſo he that is warie, preuenteth or auoideth perils, but he that is ſimple going on in perilous actions or places, is puniſhed with one afflictiō or other.
4 The reward of humilitie [with] the feare of God, is riches, honor, and life.
The reward of humilitie, the mercifull recompence of meekneſſe or lowlyneſſe toward men, with the feare of God, ioyned with the reuerence of the Lord, is riches, honor, and life, is ſtore of good things, as namely wealth and aduancement and length of dayes, which things men eſpecially deſire.
5 Thornes and ſnares are in the way of the wicked man, [but] he which taketh heed to his ſoule, ſhall be farre off from them,
Thornes and ſnares are in the way of the wicked mā, ſickneſſe grief and ſhame with ſundrie other euils, befall the vngodly perſon. He which taketh heed to his ſoule, ſhal be farre off from thē. They who watch ouer their hearts and walke vprightly, are farre from theſe croſſes.
6 Teach a child according to the trade of his wayes, and when he ſhall be old, he will not depart from it.
The way of a child, is firſt the feare of God;Ephe. 6. ſecōdly, learning or trades; thirdly,Dan. 1.3. ciuilitie or good behauiour. Teach a child thus according to his way,Gen. 33.3. and when he ſhall be old he will not depart from it. For albeit good doctrine once learned in youth may quite vaniſh away, yet lightly it doth not periſh, but the veſſel alwayes retaineth ſome ſent of the liquor, wherewith it was ſeaſoned at the beginning.
7 The rich man ruleth ouer the poore, & the borrower is ſeruant to the lender.
The rich man ruleth ouer the poore, he that is wealthie commaundeth the needie people, yea ſometimes he maketh them his drudges. And the borrower is ſeruaunt to the lender. Exod. 21.2. Mat. 18.25.Moreouer the debter oftentimes ſelleth him or is ſold as a bondman by courſe of law vntounto the creditor, to ſatisfie the debt.
8 He that ſoweth iniquitie ſhall reape affliction, and the rod of his anger ſhall conſume [him.]
He that ſoweth iniquitie ſhall reape affliction, Iob. 4.8. Gal. 6.8.he that goeth about to trouble other ſhall be troubled him ſelfe, and the rod of his anger ſhall conſume him. That thing whatſoeuer wherewith he vexed or oppreſſed other, ſhall cauſe him to ſmart yea to decay or periſh.
9 He that hath a good eye ſhallbe bleſſed, for he giueth of his bread to the poore.
So did the widow of Sarepta and the Shunamite.He that hath a good eye, he that hath a pitifull and bountifull eye, ſhall be bleſſed, ſhall receiue ſtore of ſpirituall or temporall bleſſings, for he giueth of his bread to the poore, ſith he beſtoweth neceſſaries on the needie. VntoUnto him alſo it ſhall be ſaid at the day of iudgement, come thou bleſſed of my father.Mat. 25.
10 Caſt out the ſcorner and ſtrife will goe out, ſo contention and reproch will ceaſe.
See a like precept 2. Theſſ. 3.14. And an exāple in Sarah, who did caſt out Iſmaell.Caſt out the ſcorner, remoue the quarellour and the obſtinate perſon out of thine houſe or iuriſdiction, and ſtrife will go out, ſo variance willbe at an end, ſo contention and reproch will ceaſe, ſo alſo defending and prouing, together with railing or reuiling, will be huſht.
11 He which loueth pureneſſe of heart [and] in whoſe lippes [is] grace, the king will be his friend.
The Prince will fauor ſuch a one,Pſal. 101.6. who out of a ſanctified heart, vtteteth wiſe and gracious wordes or ſpeeches.
12 The eyes of the Lord preſerue [the man] of vnderſtanding, but he ouerthroweth the *Or affaires.wordes of the tranſgreſſor.
The eternall God with a mercifull eye, fauoureth & keepeth him from hurt, who knoweth him aright. On the contrary ſide,Pſal. 34.16. the eternall with an angry face reiecteth the prayers, ouerthwarreth the ſpeeches, and to conclude,Iob. 5.12. ouerturneth the eſtate of the vngodly man.
13 The ſlouthfull man ſaith, a Lion is without, I ſhall be ſlaine in the ſtreet.
In this verſe, the behauiour of ſluggardes when they are called about their worke, is notably painted out. The ſenſe hereof is, that the idle perſon doth indeede ſo behaue him ſelfe, as if one called to go abroad, ſhould plead that therefore he will not go out of doores, becauſe a Liō is in the ſtrets. By the ſlouthfull mā, ſuch a one is meant, as deliteth in idleneſſe or loytering. By the Liō abroad, ſome great danger is ſhadowed out. Whereas it is ſaid by the ſluggard, I ſhall be ſlayne in the ſtreete, he ſheweth that he feareth, not onelyonly ſome harme, but death it ſelfe. Thus much then here is taught, that although it is not the vſe of idle perſons, to vtter the ſelfe ſame wordes which are ſet downe in this place, yet indeede they alwayes ſo behaue them ſelues, as if they ſpake them. For the ſlouthfull hinder themſelues from their worke, by fainyng of lets and fearing of daungers, as loſſe of fauour, of goods, of libertie, and of life, hauing alwayes one excuſe or other, either in their mouthes, or in their hearts. For, when they are moued or exhorted to follow their trades or to ſerue God, they alledge the hardneſſe, the impoſſibilitie, the trouble, the danger of the matter. VntoUnto the ſluggiſh perſō, watching, faſting, praying is a Lyon. He that is afrayd to confeſſe his faith or to ſhow his zeale, ſaith often in his heart, I dare not make knowen my Religiō or declare my louelove of the truth, leaſt the perſecutor ſlay me. Thus the ſluggard flyeth ſmal troubles as if they were great, and feareth vncertaine daungers, as if they were certaine. But put the caſe ô ſlouthfull mā that there were a Lyon abroad indeede, yet when thy calling bindeth thee to go foorth, thou art to proceede to the workes thereof, ſetting aſide all vayne excuſes and fond feares. Did Dauid leaue his fathers ſheepe, becauſe of the Lyon? did Daniell ceaſe from praying vntounto God, becauſe it was decreed, that he who ſhould ſo do, ſhould be caſt into the Lyons denne? Hath not God made a promiſe to thoſe who walke in their callings, that they ſhall tread vponupon Lyons and not be hurt? Sluggiſhneſſe then, is in any caſe to be ſhaken off, which cauſeth a man to feare the dangers of this life more then God, yea which oftentimes cauſeth him to imagine that a moule hill is a mountaine, a Lambe a Lyon, an eaſie matter, hard, a ſmall daunger, great.
14 The mouth of ſtraunge women is as a deepe pit, he who is a deteſtation to the Lord, ſhall fall therein.
They are called here ſtrāge womē, who are harlots or wantons. The mouth of ſuch ſtrumpets, is cōpared to a pit, becauſe with their ſpeeches they go about to intangle the ſimple, & to cauſe them to fall into fornication. It is ſaid, that he who is a deteſtation to the Lord ſhall fall therein, becauſe the Lord vſeth to reuenge a notorious offendor,Eccle. 7.26. whom he loatheth for his former ſinnes, by this moſt fearefull iudgement, that deliuering him vp into a reprobate ſenſe, he ſuffreth him to be ſeduced by the mouth of the adultereſſe, and chaſeth him as a beaſt into that pit.Rom. 1.26.
15 Fooliſhneſſe is bound vp in the heart of a child, but the rod of correction will driue it away.
Fooliſhneſſe is bound vp in the heart of a child, frowardneſſe, ſtubburnneſſe, and vanitie or wickedneſſe, dwelleth in all the members of a youth; but ſpecially hath abode in their minds. For their reaſon is weake, their will peruerſe, their whole heart inclined to all euil. Hence it is, that Iob affirmeth, that man new borne,Iob. 11.12. is like a wild aſſe colt. But the rod of correction will driue it away. Neuertheleſſe, chaſtiſement by ſtripes, remoueth and beateth out the corruption which is in a child.
16 [Both] he who oppreſſeth the poore to increaſe his owne ſubſtance, and he which giueth to the rich, ſhall ſurely come to pouertie.
That perſon who pulleth to him ſelfe the goods of ſuch as ſtand in neede, ſhall at laſt be puniſhed with penurie. Againe, he who in the humor of vainglorie, ſpendeth his owne goods on the wealthy, by ſending them rich preſents or by feaſting them ſumptuouſly, ſhall come to want in the end.
17 Incline thine eare, and hearken to the wordes of the wiſe, and applie thine heart vntounto my knowledge.
18 For it ſhall be pleaſaunt, if thou keepe theſe ſayings in thy belly, and if they be directed together in thy lippes.
19 To the end that thy confidence may be in the Lord, I hauehave ſhewed knowledge this day vntounto thee.
20 HaueHave not I writtē vntounto thee moſt Princely ſayings in counſels and in vnderſtanding,
21 Making knowen vntounto thee that which is certaine, and ſpeeches of truth, that in thy ſpeeches thou mayeſt returne the truth to thoſe who ſend vntounto thee?
A graue exhortation, enforcing the preceptes going before and following after, is contained in this place of Scripture. It containeth certaine admonitions, and certaine reaſons enforcing the ſame. The former admonition is, incline thine eare, &c. apply with all diligence thine outward ſenſes to the inſtructions of this booke. The latter is, and apply thine heart vntounto my knowledge. Moreouer, bend the inward powers of thy ſoule to my doctrine. The former reaſon is, For it will be pleaſant, if thou keepe theſe ſayings in thy belly, &c. For if thou ſhalt remēber & talke of my leſſons, they will be vntounto thee ſweeter then the hony or the hony comb. To the end that thy confidence may be in the Lord, &c. The ſecōd reaſon is ſet down in theſe wordes. The ſumme of it is, that the doctrine of this booke is to be embraced by eueryevery one, ſith he ſhall receiue this double fruit thereby, that both he may be confirmed thereby in the true faith,See a like ſentence. 1. Pet. 3.15. Item Rom. 15.14. and be enabled to render a reaſon of his beliefe and doings, to eueryevery one who ſhall call him to account.
22 Rob not the poore becauſe he is poore, neither tread downe the afflicted in the gate.
23 For the Lord pleadeth their cauſe, and will ſpoile their ſoule who ſpoile them.
Rob not the poore becauſe he is poore, do wrong to no mā, but in no caſe to the poore man, leaſt of all in this reſpect, that he is not able to reſiſt thee or to reuenge thee.See the roote hereof Exod. 22.21. &c. Neither tread downe the afflicted in the gate, aboue all thinges, abuſe not thy might euen in the ſeat of iuſtice, to ouerthrow the right of the afflicted. For the Lord pleadeth their cauſe, for God much mightier then thou, is the defendor of the needy & of the comfortleſſe. And will ſpoile their ſoule who ſpoile them. And will take away their life who put them to death.
24 Make no friendſhip with an angry man, neither go with a furious perſon.
25 Leſt thou learne his wayes, and receiue *Or a ſnare.deſtruction to thine owne ſoule.
Make no friendſhip with an angry man, chuſe not him to be thy friend who is giuen to wrath, neither goe with a furious perſon, and auoyd the very preſence of a moodie man, leſt thou learne his wayes, leſt by his example thou be infected with his vices, and receiue deſtruction to thine owne ſoule, and leſt thou meete with a deadly blow at his handes. For indeede, furious people are wont in their moodyneſſe, ſometimes to ſlay their neareſt and deareſt friends.
26 Be not of the number of them who Or clap.touch the hand, nor of them who promiſe to pay debtes.
27 If thou haſt not wherewith to make recompence, [why cauſeſt thou] that the [creditor] ſhould take thy bed from vnderunder thee?
Be not a raſh ſuretie, for by this meanes, thou ſhalt caſt thy ſelfe into thy creditors daunger in ſuch ſort,Before. 20.16. as that he may by law diſtraine vpō all thy goods, the very bed whereon thou lyeſt not excepted.
28 Thou ſhalt not remoue the auncient boundes, which thy forefathers hauehave ſet.
This Prouerbe teacheth, that thoſe things are not raſhly or lightly to be chaunged which by law or by the cuſtome of the elders are receiued. Thou ſhalt not remoue the auncient bounds. Thou ſhalt not encroch vnlawfully on other mens poſſeſſions, nor deceitfully diſplace the marke of thine inheritance, which being remoued, the grounds or lands would be confoūded,See the ground hereof Deut. 23.10. Item. 27.17. from whence ſtrife yea ſlaughter vſeth oftentimes to ariſe. Which thy forefathers hauehave ſet. Thoſe boundes I ſay thou art in no caſe to remoue farther vponupon a couetous minde, the which thine aunceſtors hauehave fixed, as ſignes whereby right may be diſcerned frō wrong.
29 Haſt thou ſeen a man diligent in his buſineſſe? he ſhall ſtand before kinges, he ſhall not ſtand before meane perſons.
This ſentence commendeth diligence, or quickeneſſe in diſpatching matters. Haſt thou ſeen a man diligent in his buſineſſe? doeſt thou obſerue by thine experience, one, which applieth his wits and ſenſes, ſpeedely and painfully to diſpatch and performe matters, or who doth things with great nimbleneſſe and dexteritie? he ſhall ſtand before kings. He ſhall be receiued into the ſeruice of Nobles and Princes who are wont to eſteeme & to aduance thoſe that are painfull. He ſhall not ſtand before meane perſons. He ſhall not be ſuffred to liue obſcurely, or hauehave ſome baſe office. Here it may be obiected, how is this ſaying true, ſith many painfull people are vnprouided for, whileſt idle ſeruing men, yea moſt wicked ruffians, are entertained in great mens houſes? Truly theſe times are moſt corrupt, but Salomon herein onelyonly obſerueth, that oftentimes it cōmeth to paſſe, that ſuch as are very laborious, are hired and aduaunced before other. Now, howſoeuer ſometimes it is to be ſeene, that they who are moſt diligent are moſt neglected in this world, yet herein they are to comfort them ſelues, that hereafter they ſhall ſtand before the king of glory in heauen. For when the Lord ſhall come to call his ſeruants to account for the talentes which he hath credited them with all, he will ſay vntounto him whom he findeth diligēt, well good ſeruant,Luke. 19.17. becauſe thou haſt been faithfull in a very little thing, take thou authoritie ouer ten Cities. The drift of this inſtruction is, by the account and honour which foloweth thoſe who are laborious in their callings or affaires, to moue eueryevery one to embrace and practiſe diligence, which commonly is a thing moſt acceptable to thoſe who beare rule; as on the contrary ſide, ſluggiſhneſſe or ſlowneſſe in matters, is odious and grieuous vntounto them. Wherefore, let eueryevery one be diligent and faithfull both in temporall and ſpirituall workes, which doing, he ſhall be ſure either to be aduaunced by men, or to be glorified by the Lord.