Commentary Upon Proverbs, Chapter 28
THE XXVIII. CHAPTER.
1 Euerie vvicked man flieth, vvhen none purſueth, but the iuſt [are] like a yoong Lyon, vvhichwhich is couragious.
The force of the conſcience in men, is ſhewed herein to be great on either ſide, either to worke terror. or ſecuritie. This ſentence is a confirmation of that threatning of the law, which is ſet downe in the …6. of Leuit. 17. ver. In the former part of this ſentence is declared, that euen then, when outward troubles be not preſent or neare: yet the vngodly are tormented and vexed in their ſpirits, as if there were great moleſtatiōs on them or toward them. The vengeance of God, the ſting of conſcience, and the temptations of Sathan cauſe them as Hindes or Does to flie and remoue out of their places, or out of the comfortable eſtate, wherein they are. This befalleth not one wicked man alone, but all the vngodlie who are in the ſtate of nature, defend an euill cauſe, go about ſome miſchiefe, and commit that, which is euill. Their remembrance of their ſinnes, their dreames, the ſightes of their eyes, and the rumors of Gods wrath, make them in perplexitie, and at their wittes end. See an example in Cain. Indeed whileſt things go proſperouſly with the vngodly, and whileſt hardneſſe of heart benummeth and poſſeſſeth them, they commit ſinne with ioy, and not onelyonly deſpiſe, but deſtroy other. Neuertheleſſe, when the Lords hand ſhall but worke a little againſt them, and the byting of their own conſciences returne, then all their courage falleth downe on a ſudden, and as daſtardes they take themſelues to flight. On the contrary ſide, the righteous man is confident as a yoong Lyon, which is of more courage then the old, neither feareth to meete with any beaſt, but walketh ſecurely and confidently in eueryevery place. Wherfore, it is no ſmall but an exceeding great confidence, which is in the faithfull man, who being iuſtified by faith, and purged from his ſin by Chriſt, hath peace with God, and being certain of a good cauſe, and a witneſſe to himſelfe of an vpright heart, dreadeth no danger nor obiection. EueryEvery one then is to labour to hauehave a good conſcience, which onelyonly ſhall bring ſound and conſtant boldneſſe to a man. There bee foure ſortes of conſciences; or the conſcience rather is affected after foure ſorts. Firſt, there is a conſcience both troubled & good, ſecondly, there is a conſcience both quiet and good, thirdly, there is a conſcience both troubled and euill, laſt of all, there is a couſcience both quiet and euill.
2*In the ſinning of a realme. For the transgreſſion of a land there are many Princes therof: but by a prudent and skilfull man, it prolongeth the ſtate.
As the force of the conſcience is great, ſo likewiſe great is the efficacie of ſinne, that it polluteth the place, where it is committed, crying for vengeance vp into heauen. It hath many fearfull effectes, but among other, this, that it cauſeth the Lord to take away good Princes, and that it maketh many rulers ſucceede one an other. For hereby it commeth to paſſe, that there are great oppreſſions, maruellous vprores, and new lawes in the common wealth. But where men on the contrarie ſide are prudent and wiſe, ſo that they feare God, and worſhip him rightly, there the Prince prolongeth his life, and the ſtate continueth in one ſtocke or forme of gouernment. VntoUnto the godly King the Lord maketh expreſly this promiſe, that ſo hee decline not from this precept, neither to the right hand,…eut. 17. nor to the left, he ſhall prolong his daies in his kingdome, hee and his ſonnes in the midſt of Iſraell. Now if thoſe which are neere vntounto the King, be alſo vertuous and wiſe, or the people obedient vntounto the Lords lawes and zealous, this ſhall bee alſo a great preſeruation to the perſon of the Prince, & ſafetie of the common wealth, as may appeare in the ſpeech of Elizeus, calling Elias the chariots and horſmen of Iſraell.
3 *Whether here foreign is to bee read or foreign I leaue to the conſideration of the learned.Apoore man oppreſſing the needie, is [like] raine ſweeping ſo clean, as that it leaueth no food.
The rage of a poore wretch dealing with poore people, is alſo a thing of great efficacie. Nature indeed and the grace of God ſo worketh, that the godly afflicted, which are in miſerie, pitie and ſuccor ſuch as are in affliction. But ſome are vnnaturall & fierce, as that ſeruant in the Goſpell, that tooke his fellow, who ought him an hundreth pence by the throat; ſaying, paie me that which thou oweſt. Therefore, euen as a great tempeſt or flood of water, ſweeping away, and choaking the ſeed, and oppreſſing as it were the ground, maketh it barren, and bringeth a dearth: ſo the mercileſſe poore man ſpoyleth an other who is needie, of his goods, his foode, his garments, and all that he hath. We may here obſerue then, that inhumanitie raigneth not onelyonly in the rich, but in the poore, yea in them ſometimes moſt of all other. But as for thoſe, who feare God whether poore or rich, they hauehave learned that leſſon of Paul, that they put on the bowels of compaſſion.Col 3.
4 They, which forſake the law, praiſe the wicked, but they which obſerue the law, make warre with them.
The iudgement of the vngodly is verie corrupt and peruerſe. Such as giuegive themſelues to idolatrie, couetouſneſſe, lying, drunkenneſſe, do not onelie commit theſe ſinnes, but commend them in thoſe, who are like themſelues. For in their affections they like very well of them, in their ſpeeches they call them good teachers, profeſſors, ſubiects, neighbours, in their deedes they flatter, maintaine, and aduance them. But on the contrary ſide, they, which louelove the truth, liue ſoberly, and feare God: not onelyonly diſpraiſe them, but ſtriue with them. They rebuke them roūdly, conuince them, oppoſe themſelues to them, yea they ſpare not to puniſh them, if they be magiſtrats. Neuertheleſſe, neither are the euill to be diſpraiſed for their good actions, nor the good to be allowed in their faultes. The cauſe of the diuers iudgements of men, is the diuers courſes of life, which they take. But to iuſtifie the wicked (as before we heard out of this booke) is abhomination vntounto the Lord.
5 Men *Of euill.giuen to euill, perceiue not what is right, but they which ſeeke the Lord, perceiue all things.
The natural man perceiueth not the things, which belong to God, but the ſpirituall man diſcerneth all things. For the wicked are ſo blinded by naturall ignorance and malice, that both Chriſt and the law to them is a myſterie. Albeit ſometimes they are lightened in their vnderſtanding: yet their knowledge neuer is ſincere, full or effectuall. They erre in opinion, they perceiue not their particular dutie, what is to be done, what is to be belieued. In mind they are corrupt, and vnable rightly to practiſe their duties, they are not able to diſcerne betweene true doctrine and falſe, the right courſe of teaching and the wrong. But ſuch as ſeeke the Lord in his word vnfeinedly, ſhall know all things needfull for ſaluation, for auoyding of error, yea ſometime for temporall good, finally for the diſcharge of the duties of their calling, wherein the wicked hauehave no vnderſtanding. Pſal. 82.
6 Better is the poore man who *In his vprightneſſe then he which is peruerſe in his waies.walketh vprightly then hee who peruerteh his wayes, though he be rich.
Men are to bee eſteemed not according to their wealth, but vertue. See chapter 19.1.
7 He, which keepeth the law is a prudent ſonne, but he, which keepeth company with banquetters, ſhameth his father.
Among ſundry vices, which yoong men are to take heed of, riotouſneſſe is one of the chiefe, whereunto that age is peculiarly inclined. Godly parentes charge their children to liue ſoberly, & to take heede of waſting and prodigalitie. Hee then which keepeth this law of God, and other duties, which parents out of the word teach & apply to their children, is a wiſe ſonne. For by this meanes he auoydeth the wrath of God, who in his law commanded ſuch children to be puniſhed as were diſſolute & diſobedient vntounto their parents. Deut. 21. Moreouer by this meanes he reioyceth and honoureth them, who hauehave begotten him, and well brought him vp. But on the contrary ſide, he, which not regarding the law, ſpendeth his time and his ſubſtance in feaſting and gaming, is not only fooliſh, but a blemiſh vntounto his father, for what will bee ſayd, but that ſuch a one brought not vp his children well, or that ſuch a ſtocke is naught, or if the parents of ſuch a prodigall youth ſee him come to pouertie, caſt into priſon, or drawne to puniſhment for his ſin, how can they but bluſh, and euen hang downe their heads for ſhame?
8 Hee which increaſeth his ſubſtance by vſurie and *Or giuegive franklie.intereſt, ſhall gather it for him, who will be liberall to the poore.
As the Lord alloweth not the waſtfull ſpender, ſo neither doth he like of the vniuſt and cruell getter of goods. Such are ſaid to get their goods by vſurie and intereſt, who in lending or letting the ſame to hyre, byte and oppreſſe the poore, either by an hard bargaine, or by miſreckoning them. Now it may be theſe cormorantes ſometimes do gather great wealth into their handes, pilling and polling the poore, who ſtand in need of their helpe, and borrow of them after the hardeſt rate. But by the iuſt iudgement of God, ſuch an heire ſhall ſucceed thoſe miſerable oppreſſors, as will lend to the poore, looking for nothing again, and pitie their wantes: for either the children, or the kinſmen, or the friends, or the executors of theſe miſers proue liberall or prodigall perſons oftentimes. Let therfore, as the Apoſtle exhorteth, none oppreſſe or circumuent his brother in any matter, ſeeing the Lord is the reuenger of all theſe thinges. There are many, which cry out againſt vſurie, who are moſt grieuous oppreſſors and vſurers indeed. Some buy of the poore, which are indebted a field very cheap, and ſell it very deare. They are vſurers. Some ſuffer their poore neighbour to fetch much on the ſcore, & then ſet on more then was taken, or make him pay double the worth, of that which he hath fetcht. Theſe are vſurers. Some get a great deale of bad mony, and paie it away. Theſe alſo are vſurers. Now vſury is not onelyonly in mony, but in other creatures, Deut. 23. GiueGive not vſury to thy brother, vſury of thy mony, vſury of thy meate, vſury of any thing, that is giuen to vſury. As therefore ſuch as lawfully gaine by monie or other creatures offend not: ſo ſuch, as vnlawfully gaine by corne, wine, or other ſuch marchandiſe, no leſſe are vſurers, then ſuch as abuſe their mony. It may be diuers here expect ſome large diſcourſe of vſurie, but they may be ſatisfied by the briefe handling of three needful points pertaining to this queſtion. Firſt what is vſurie properly taken, ſecondly why it is vnlawfull, thirdly what is to be thought of the vſuall compacts and dealings of vſurers in theſe times. Vſury properly taken is a ſimple binding of the receiuer or borower of mony or goods to repaie the whole ſumme receiued, and the aduantage thereof agreed on, be it more or leſſe. This ſimple binding or compact is vnlawfull, firſt, becauſe it is contrary to charitie & equitie as may appeare in that it is a thing vnequall, that the ſumme decaying through no negligence, or fault of the receiuer, but by Gods prouidence or ſome caſualtie as by fire and water, hee is bound to ſo great inconuenience, as to make it good. Secondly, becauſe the Lord hath enacted a law quite contrarie to this dealing, as well touching borrowing as hyring, the equitie whereof ſtill remaineth as being grounded on Gods will and nature. The law of borrowing is this.Exod. 22.14.15. If any borrow ought of his neighbour and it be hurt, or elſe dye, the owner thereof not being by, he ſhall ſurelie make it good: If the owner thereof be by, he ſhall not make it good. Marke here, the principall in ſuch caſes is not to be required. The law of hiring followeth. If it were a thing hired, it came for his hire, he ſhall not repay it, (for that is to be repeated.) Marke here, the vantage may be required, but not the principall. Now, this is euident, that in vſurie the thing is lent or hired. By the equitie then of the law of God, to bind both to the principall and to the vantage is a ſinne and vnlawfull. Hereby appeareth that the cō pacts now a dayes in vſe are vngodly, yea & that they are horrible ſinnes, and plaine murderings both of the rich and poore. EueryEvery on almoſt now, which hath a ſtocke of money to ſpare, will let it out, if the end be cōſidered, ſeeking his owne cmmoditie, if the perſons, to Chriſtians, if the manner, binding them ſimply, whether God bleſſe thē or no, to paye ſuch a ſum of money after ten or more in the hundred. Otherwiſe, if the borrower do not, to priſon hee muſt, his wife and children ſtaruing in the meane ſeaſon. And can there be more cutthroat dealing then this? Much more may be ſaid, but it is needleſſe, the ſumme is this, there may be a gaine agreable to charitie in hiring, in letting, in borrowing and lending, but all vſurie is vnlawfull, I meane, all ſimple binding and compelling of any rich or poore, to repay the principall and the aduantage.
9 Whoſoeuer turneth away his eare from hearing the law, euen his prayer [is] abhomination.
Sinners may flatter them ſelues and namely adulterers, murtherers, & ſuch vſurers, & ſtubburne children, as before hauehave ben ſpoken of, but if any willingly and wittingly turne away his eare from knowing or obeying the will of God, ſo that he wil not lay aſide his iniquities or impieties, not onelyonly his ſinnes ſhall prouoke God, but euen his prayers: and they ſhal not onelyonly be reiected, but be abhominable, and matter of offending and incenſing the Lord to wrath. As therfore ſuch a one did refuſe to heare God ſpeaking in his law: ſo the Lord will in iuſtice refuſe him ſpeaking to him by prayer. Therefore aboue all things be more ready to heare, then to offer the ſacrifice of fooles.
10 Whoſoeuer leadeth aſide the vpright into an euill way, ſhall him ſelfe fall into his owne pit: but the iuſt ſhall poſſeſſe that which is good.
Seducers are herein threatned with the Lords iudgement. They are fitlie reſembled vntounto theeues or robbers who lead true men out of the way oftentimes to ſpoile them of their goods. For euen ſo the wicked are ſeduced and ſeduce others,2. Tim. 3. drawing them into daunger, vntounto the committing of ſinne, or vntounto hereſies. But they ſhall fall into their owne ſnare, as did the accuſers of Daniell, Act. 13.Elimas the ſorcerer, Saul, Haman, Achitophell. In the meane time they, who are vpright, or ſincerely and conſtantly ſerue the Lord, ſhall not only eſcape the euils, which ſeducers labour to bring them into, but attaine and enioy riches, honour, glorie, and ſaluation.
11 A rich man ſeemeth wiſe in his owne eyes: but the poore man who is prudent findeth him out.
Conceited arrogancie vſually accompanying aboundance of wealth, is now reproued. It is the cuſtome not of godly rich men, but of wealthie worldlings, both to aſcribe the getting of their goods to their owne wiſedome, and to like wonderfully well of their owne ſpeeches, actions, and courſes. Wherfore not without cauſe doth Paul will Timothie to put thē in minde not to be high minded. Now againe it is the manner of fooliſh poore people, who meaſure all things by wealth, to flatter them as the multitude did Herod, crying out, it is the voyce of God and not of man. But the godly poore man, who knoweth the word, & is indued with the ſpirit of diſcretion, will ſo ſearch and finde the rich man out, that he will diſcerne, & if neede require, declare him to be either an ignorant or wicked perſon,Iohn. 9. as may appeare in blind Bartimaeus his conference with the Phariſies. Neuertheleſſe, as this ought to humble the rich, that the poore go ſomtimes beyond them in ſpirituall gifts: ſo ought it not to breed any malapertneſſe in the poore, who ſhould alwayes be farre off from dealing ſaucilie with their betters.
12 When the righteous triumph, there is great glory: but when the *In the wicked mens riſing vp.wicked are liſted vp, a man is ſought for.
Tyrannie is ſpoken of in this ſentence, a vice moſt contrarie vntounto the mild and righteous gouernement of the iuſt. For their raigne bringeth forth glory as a moſt pretious fruite, ſo that it cauſeth Religion to floriſh, peace to abound, plētie to be in eueryevery place, to conclude, temporall and ſpirituall bleſſings to ſpread farre and neare. What miracles were done in the wilderneſſe, whileſt Moſes ruled? What conqueſts had Ioſhua? What peace was vnderunder Salomon? What zeale vnderunder Dauid? On the contrary ſide, wicked rulers make hauocke of Church and common wealth. They ſeeke for the godly to ſlay them, the rich to ſpoile them, all, to moleſt thē. But of this point more hereafter in the expoſition of the 28. verſe of this Chapter, as alſo in the interpretation of the ſecond verſe of the next Chapter.
13 He which hideth his ſinnes, ſhal not proſper: but he, which confeſſeth and forſaketh them, ſhall receiue merciemercy.
Hypocrites are threatned with a miſerable iudgement. He, which hideth his ſinnes, either by denying that euill, which he hath done, or leſſening it, or elſe continuing in it, ſhall not proſper, but ſhalbe left and remaine in grief of minde, pouertie, ſickneſſe, or ſome other trouble, as Dauid was vntill ſuch time,Pſal. 32. as he confeſſed his ſinne againſt him ſelfe. But he which confeſſeth his ſinnes, to the Lord, as Iob did,Iob. 31.33. and not onelyonly acknowledgeth them in wordes, but indeede and affection forſaketh them, ſhall not onelyonly be forgiuen, but obtaine many graces and bleſſings, as did the prodigall ſonne. It is not alwayes neceſſarie to publiſh ſecret ſinnes to men, which may but breed offence, and infamie, and diſhonour to the Lord. Neuertheleſſe, ſomtimes this alſo is to be done, both publickly and priuatly. But both manifeſt and ſecret offences are alwayes to be acknowledged vntounto the Lord, and ſinne is alwayes to be forſaken. It is no maruaile, if diuers many yeares together are not taken from the racke of the Lordes viſitation, ſeeing they will not confeſſe their iniquities to him, as they ought. See a like promiſe. Iob. 8. chap. 4.5.6.7. verſ.
14 Bleſſed is the man, who greatly feareth alwayes, but he which hardneth his heart, ſhall runne headlong into euill.
Securitie is a forerunner of Gods iudgements, but the mā is happy, which feareth alwayes. Indeed whoſoeuer is poſſeſſed or tormented with a ſeruile feare, is moſt miſerable. But he, which is indued with a ſonlike feare, ſo that he dreadeth to ſweare vainly, to prophane the Saboth, or to ſinne againſt God, he, which worketh on his ſaluation with feare and trembling, ſo that he ſtādeth in awe of the Lord, not only in the Church, but out of the ſame: finally, he which reuerenceth the Lord continually, ſo that he feareth him not for an houre, or day, or month, or by fits, (as ſome, which hauehave an aguelike feare now and then vponupon them) but all the dayes of his life: is moſt happy. For ſuch a one doth no euill, the Lord heareth his prayers, and maketh him at the laſt an inheritour of his kingdome. The ſecure people of the world on the contrary ſide, harden their hearts, both by reſiſting the word, and by not profiting by the Lordes workes, and by not yeelding vntounto the motions of his ſpirit. They do therfore but treaſure vp wrath againſt the day of wrath, & ſo fall at laſt into ſinne, into trouble, into the iawes of death, to conclude, euen into hell. For whē they ſay peace, peace, then ſudde in deſtruction commeth on them.
15 A vvicked ruler ouer the poore people, is as a roaring Lyon, and a rouing beare.
The rage of tyrants is here fitlie compared to the crueltie and rauening of beares & Lyons,1. Sam. 17. which pray on the lambes and on the ſheepe. For as the Lyon frayeth the poore beaſts with his roaring, & prayeth on thē with his teeth, and as the beare ſearcheth thē out, and teareth them with her pawes: ſo vngodly ſuperiours of all ſortes threaten, oppreſſe and ſlay, ſuch as can make no reſiſtance. They which are of the loweſt degree are ſometimes as fierce as beares or lions, but rulers ſhould be paſtors, not wolues, and parentes, not tyrants. Not onelyonly diuers Magiſtrates are tyrants, but many houſholders are beares and lions in their families. But Chriſtian maiſters muſt remit their threatnings, and lay aſide all bitterneſſe,Ephe. 4. & 6. wrath and outcries. The inferiors, which are oppreſſed, are as the ſheepe of Chriſt to beare iniuries patiently. They are alſo to pray to be deliuered frō ſuch lions, and to aſſure them ſelues,Pſal. 22. that they ſhall at laſt in ſome ſort tread them vnderunder foote.Pſal. 91.
16 A gouernour *Vnderſtandings.voyde of all vnderſtanding, and much in oppreſſions [ſhall ſhorten his dayes]: but] he which hateth gaine, ſhall prolong his dayes.
As tyrannie, ſo couetouſneſſe ought to be farre, as from all men, ſo chiefly from rulers. Politike Pharaos imagine they deale wiſely, when they lay grieuous burdens on the Iſraelites. Fooliſh Rehoboams thinke it the moſt prudent courſe, to ſcourge the people with ſcorpions. But ſuch rulers, who are much in oppreſſions, incroaching the peoples landes, getting their goods by hooke and crooke, and exacting extreme tribute, eſtraunge their ſubiects hearts, offend God, fall into many fooliſh & hurtfull luſtes, which plunge men into deſtruction, and therefore hauehave indeed no vnderſtāding. But he that is ſo farre from couetouſneſſe, that he is a mā (as Iethro would hauehave rulers be) which euen hateth gaine. (that gaine I ſay which is vniuſt), ſhall waxe old in the fauour of the people as Samuell did, & be beloued of all mē and bleſſed of the Lord.1 Sam. 12. Let then the conuerſation of eueryevery one be without couetouſneſſe, as the Apoſtle exhorteth, and let eueryevery one be cōtent with the things,Heb. 13. that are preſent. Would any know a couetous man? Looke on his conuerſation, his bargaines, his houſekeeping, &c. Would a couetous man know whether this roote of all euill be in him ſelfe or no? Let him looke on his minde, his cares, his feares, his deſires. But aboue all other,Pſal. 119. let Magiſtrates ſay to the Lord with Dauid, Incline mine heart to thy ſtatutes, and not to couetouſneſſe.
17 Let a man purſued for the bloud of a *Soule or life.flie to the graue: let none vphold him.
Magiſtrates are not to pardon wilfull murderers. By Moſes law they who flue any at vnawares, might hauehave cities of refuge,Exod. 21.22. and be preſerued from death by the rulers, but he which offred violence, and maliciouſly ſlue his neighbour, was to die without merciemercy. They, which maimed their neighbours, were to pay eye for eye, tooth for tooth. But he, which tooke away life,Gen. 9. by man was to be depriued of his life. Magiſtrates may be moued by rewards to ſhew ſuch fauour,Num. 35. but the Lord would hauehave no reward taken for a man-ſlaier. Pitie may ſometimes incline them to mercy, but the Lord wold not hauehave their eye to ſpare them. Magiſtrates then being the deputies of the Lord, are to execute this law on wilfull murtherers, as Salomō did on Ioab. 1. Kings. 2.When men take no vengeance on him, which ſheddeth innocent blood, God purſueth him, as he did Cain. The Papiſts impietie is here notably detected, who did ſet open ſanctuaries and priuiledged places vntounto all ſortes of notorious offenders.
18 He which walketh vprightly ſhall be ſaued, but he, who is peruerſe in *His two waies.his waies, falleth *In one.therein.
This is the courſe, which magiſtrates are to obſerue in their iudgements imitating the Lordes example, namely on the one ſide to defend and ſpare the righteous, who neither declining from the right hand nor the left, walke circumſpectly in the ſtraight way of the Lordes preceptes, and on the other, to puniſh the tranſgreſſor, who either doth that, which is wicked, or dealeth vnlawfully in thoſe actions, which are lawfull. Thoſe then, who either vſe deceit in their beſt actions, or commit groſſe ſinnes and walke therin, ſhall at one time or other bee taken napping, as was Shimei, 1. Cor. 10.and be plagued in ſome one of their iniquities, as were the Iſraelites. If magiſtrates alway puniſh not the wicked and cheriſh the good, as they ought: yet ſurely the Lord will.
19 He which tilleth his land, ſhall be ſatiſfied with foode, but hee, which followeth vaine [perſons], ſhall be filled with pouertie.
Diſorderly walkers, who do nothing,Before 12.10. & 23.21. but go vp and downe as buſibodies, hauehave bene oft before reproued, and here are taxed againe. Amongſt other vpright waies this is one, that a man diligently follow his vocation. When husbandry or any ſuch trade is well put in vre, it will through the Lords bleſſing, yeeld vntounto a man ſufficient to content him, and to maintain his family, as may appeare in the rich eſtate, whereunto Iacob came by the Lords bleſſing on his induſtry. The prouident then and the diligent ſhall hauehave foode to kill hunger with, garmēts, wherewith to couer them, and money for good vſes. But the good companions and youthes of this world, which follow hunting, halking, carding, dicing, ſtage-players, and ſuch vanities, or are vagabonds roging vp and downe the countrey, ſhall not onelyonly want neceſſaries, but be filled with pouertie, bondage, grief, and miſerie, as was the prodigall ſonne.
20 A *Of faithfulneſſes.faithful man is full of bleſſings: but he, which haſteth to waxe rich, ſhall not be vnpuniſhed.
As vnthriftineſſe ſhall be puniſhed by the Lord: ſo poſting to be rich, ſhalbe reuenged by him, A man of faithfulneſſe, (to ſpeake as the ſpirite doth in the originall tongue) who dealeth plainly and truly not only in word but deede both with God and men, not onelyonly in one matter, but all, ſhalbe much inbleſſings, ſhalbe made partaker not of one good thing onelyonly, but of many. His credit ſhalbe great, he ſhall hauehave peace of heart, his ſtore ſhall increaſe, he ſhall hauehave children, vntounto him at laſt it ſhalbe ſaid, Come thou bleſſed of my Father. Now as touching thoſe, who make haſt to be rich, or who (as Paule ſpeaketh) wilbe rich (as it were, whether God will or no) who get their goods by hooke and crooke, or by playing the partes of drudges and ſnudges, to conclude, who labour after wealth, but vſe not to call on the name of God, nor regard his word, theſe make commonly more haſt then ſpeed, ſeeing they are not vnpuniſhed, but fall into temptation and a ſnare, meeting with ſome loſſe or croſſe in ſteed of gaine and aduantage, as birds haſting to the pray are oft in their flight ſtriken and ſtayed with a pellet. Achab made haſt to Naboths vineyard, but at laſt dranke a cup of bloudie grapes for his poſting.
21 It is not good to accept *The face.perſons: for [ſo] a man would tranſgreſſe for a morſell of bread.
Of the number of ſuch as make haſt to be rich, are they, who reſpect perſons in iudgement. He that is infected with this vice, albeit he be a man of high calling in the common wealth, and although there is no compariſon betweene truth or iuſtice and a morſell of bread: yet will he eaſilie be hired & brought to hold his peace, or to giuegive a falſe ſentence for a little paltrie gaine, for a dinner, yea for a morſell of bread. Not onelyonly Magiſtrates are to take heed that they be farre from this ſinne, but other alſo. If Miniſters are giuen to this vice, they will teach falſe doctrine or ſmoother the truth, that they may ſtill enioy the rich mens trenches. If people be caried away with it, you ſhall ſee them extoll a Papiſt for a litle relief at his doore.
22 A man of an euill eye maketh haſt [to get] riches: but he knoweth not that pouertie ſhall befall him.
Of the crew before ſpoken of, are moreouer miſeſerable niggards, who are noted to be men of an euill eye, becauſe with the eye they deſire other mens goods, enuie their neighbours proſperitie, & grudge thoſe, who come vntounto their tables, the very meate which they eate. Such Labans ſpare, & care, and toyle exceedingly, imagining through their induſtrie and pinching, both to attaine to abundance and alwayes to liue in plentie. Yet at laſt by ſome caſualtie or by death, pouertie, which they flie by all meanes commeth vntounto them,Luke. 12. Luke. 16. as may appeare in the rich glutton deſcribed in the Goſpell. See this parable expounded in the Pſal. 39.49. Alſo oft before in this booke.
23 He which reproueth a man, in the *Or after me, … Tremellius taketh it.end ſhall rather finde fauour then he, *Softeneth his tongue.vvhichwhich flattereth with his tongue.
The vaine and needie people of this world, ſeeking by all meanes to enrich them ſelues, vſe flattering ſpeeches to this intent, knowing that faire words make fooles faine. But yet, as here is ſhewed, they, which reproue, ſhall finde more fauour, then they, which flatter. Indeede many finde fault with other, and controll them, but becauſe they do this with an harſh ſpirite and in an vndiſcreet manner, their ſpeeches make them rather odious thē gracious vntounto the parties rebuked. But he, which reproueth his neighbours iuſtly, wiſely, charitablie, & that to a good end, and as Paule ſpeaketh to Titus, that they may be ſound in the faith, he ſhall reape a pretious frute after his labour. True it is the wicked and ſottiſh people of the world will hate them moſt, which rebuke them moſt for ſinne. For with ſuch, flatterie getteth friends and truth hatred. Neuertheleſſe, they, which hauehave any ſparke of grace, or are wiſe, will beare good will to a reprouer, and hate a flatterer. The conſideration of the reprouers affection, & his reaſons, will winne the partie reproued to amendment, and raiſe vp in him a great liking of that man or that woman, who told him of his fault, as may appeare in the example of Dauid. Pſal. 141.Let vsus then rather by wholeſome rebukes labour to profit our friēds then ſeeke to pleaſe them by ſoothing ſpeeches. O ſaith fleſh and bloud I ſhall looſe my friend and gaine, if ſo I do. But fie vponupon ſuch lothneſſe to diſpleaſe, as betrayeth a friend euē vntounto Sathan him ſelfe. Let rather the commaundement of our Sauiour moue vsus to reproue our brother betweene him and vsus.Ezech. 13. Let wo threatned by Ezechiell hold vsus backe from ſowing pillowes vnderunder eueryevery elbo….
… He vvhichwhich ſpoiling his father or his mother ſaith, it is no ſinne is companion to a man vvho is *Deſtroyer, or ſpoiler as Exod. 32.23. before 13.…0.a murderer.
Robbing of parents or ſpoyling of them by any meanes, is a great and grieuous ſinne. To ſteale from a ſtranger is no ſmall fault, which ſinne thoſe, who commit are iuſtly puniſhed with death. It muſt needs then be a deteſtable kinde of robberie and iniurie, when not ſtrangers, but parents ſhalbe not lighty endamaged, but ſpoiled by their children, and that without ſcruple of conſcience and ſecurelie. A notable example hereof we hauehave in Micha, of whom mē tion is made in the bookes of Iudges,Iud. 17. who although he had ſtolne from his mother eleuē hundred ſhikles of ſiluer: yet made he no conſcience to diſcloſe his theft, or to reſtore it, vntill ſuch time, as he heard his mother wiſh a bitter curſe vntounto the theef, & then he acknowledged his fact, not of any remorſe of heart, but onelyonly to auoyde the curſe which his mother had pronounced. Thus doth the heart of vngodly childrē ſeduce them oftentimes, who ſay, theſe goods belong vntounto me, they are mine own, I hauehave my part in them, why ſhould I not take them, vſe them, & ſpend them? But howſoeuer ſuch a wretch may delude him ſelfe, he is in the fault and puniſhment to be ioyned not a common theefe and robber, but with a deſtroyer and murderer.That the word here vſed ſignifieth thus much may appeare. 64. Eſay & Exod. 12.23. The Lord in Deut. 21. expreſly commaundeth that ſuch children be ſtoned to death. Of this generation are all childrē, who pilfer from their parents, ſpend their goods riotouſly, incurre debt, and make their parentes pay it, put their mothers by from their right after their fathers deceaſe, or as Lords ouer their parents goods, do what they liſt with them.
25 He vvhichwhich *Broad.is high minded, ſtirreth vp ſtrife: but he which truſteth in the Lord, ſhalbe made fat.
The high minded are here beaten downe, for that ſuch are meant by thoſe who are of a large ſoule may appeare by that expectatiō of Paul to Timothy, … Tim 7.17.which may ſerue as a perfect expoſition of this ſentence. Cō maūd the rich of this world, not to be high minded, nor to truſt in the vncertaintie of riches, but in the liuing God, who giueth vntounto vsus all things richly vntounto fruition. The which laſt words alſo declare what is meant here by being fat, which being a borowed ſpeech, taken from thoſe who are in good plight of body, noteth out the abundance of Gods bleſſings. He then, which is high minded, ſecure, and frolike in regard of his outward proſperitie,…uke. 12. as was the rich glutton, ſaith that he ſhall neuer be remoued,Pſal. 30. as Dauid did, and deſpiſeth his neighbours, oppreſſeth them, and raiſeth vp vnneceſſarie warres and ſtrifes,… Chro. 18. as did Iehoſaphat, when he prouoked the Syrians, by the which iarres and contentions he muſt needes be vexed and ſomewhat pulled down in his eſtate. But he, which is humble in all eſtates, and truſteth in the Lord,Pſal. 131. as the Prophet willeth Iſraell to do, ſhall proſper in body and in ſoule, and be ſatisfied with peace of heart and many good things,Pſal. 63. & 92. (as it were) with marrow.
26 He which truſteth in his owne *Heart.ſoule is a foole: but he, vvhichwhich vvalketh *In wiſedome.vviſely, ſhall deliuer him ſelfe.
They that are wiſe in their owne eyes fall into the ſinne before cōdemned, and are here fitly reproued. Such truſt in their heart, as imagine that they hauehave no neede of the helpe or aduiſe of other, and refuſe to follow the direction of the godly wiſe, giuing thē ſound coūſaile out of the word. For theſe deuiſe new conceites, practiſe ſuch formes of worſhipping God, as are not found in his word, take euill courſes & yet perſwade thē ſelues, that therein they do God good ſeruice, and that in them they ſhall finde good ſucceſſe. Dauid numbring the people of Iſraell, imagined he did very wiſely in ſo doing, neither would he at the firſt heare Ioab aduiſing him to the contrary, but at the laſt he cried out, I hauehave done fooliſhly. Then how ſoeuer conceited perſons or deuiliſh politikes ſeeme wiſe vntounto them ſelues: yet they hauehave no vnderſtanding in very deede. Be not therefore wiſe in your ſelues, ſaith Paule. And wo be to thoſe (ſaith Eſay) who are wiſe in their owne eyes. But he which not onelyonly heareth the good aduiſe of other, (which many do, who yet are thereby neuer a whit the better) but putteth it into practiſe, ſhal both be preſerued from imminent dangers, & deliuered out of preſent troubles or inconueniences, euen as Moſes found reſt vntounto his ſoule by following Iethr…es counſaile, and Naaman health in his body by obeying the aduiſe of his captiue handmayd and other ſeruants. For indeede one man ſtandeth in neede of another, as do the members of the body.
27 To him, which giueth to the poore [ſhalbe] no want, but he which hideth his eyes [ſhalbe] full of curſes.
Vnmercifulneſſe toward the poore draweth on men the Lords curſes & croſſes. Albeit diuerſe feare they ſhall begge, if they giuegive vntounto the poore: yet the chearefull and liberall giuer of almes ſhalbe ſo farre from wanting, that he ſhall hauehave abundance, and gaine by his ſpending. But that vile and miſerable wretch, who is ſo farre off from pulling the coate frō his back, therewith to cloath the naked, or from ſtaying the meate from his mouth, with it to feede the hungrie (which yet eueryevery Chriſtian ought rather to do, then to ſee his poore brother periſh) that he will not ſo much as looke on the Lazar, or heare the voyce of the begger, ſhall by him be cryed out againſt, and by the Lord curſed in his body, curſed in his goods, curſed in his ſoule, curſed in his children and in all things.
28 When the wicked are lifted vp, a man hideth himſelfe, but when they periſh, the righteous are increaſed.
Tyrannie yet once againe is entreated of in this concluſion of the chapter. When the wicked rule, they raiſe vp ſuch a ſtorm, that the iuſt being ſought for to be ſlaine or moleſted, get them to ſome forraine countries, as did Dauid, or lurke in dennes, as did the prophets in Achabs time, or pray in corners, as did the diſciples, when the ſacrificers of the Iewes raged, or flie as birds vntounto ſome ſhelter or other. But when the vngodly periſh, then the righteous ſwarme as a company of bees in a ſunny day, returning from other countries, multiplying in townes and cities, filling whole churches, winning and conuerting many to the truth by their doctrine and example, ſhewing their faces boldly and openly. The chiefe vſe of this doctrine is to teach vsus, not to be trobled at the changes of the world or troubles of the times. In the time of good (ſaith Eccleſiaſtes) enioy that, Eccleſi. 7.which is good, and vſe the time of euill, Bees ſucke ſweet hony out of the bitter time: ſo the godly muſt draw comfort and ioy euen out of hard times and greeuous afflictions. A Chriſtian without the croſſe is not worth a pinne.