Commentary Upon Proverbs, Chapter 3
THE III. CHAPTER.
1 My ſonne, forget not my doctrine, but let thine heart keepe my precepts.
2 For they ſhall heape vponupon thee length of dayes, and yeares of life, and peace.
IN this third chapter, Salomon exhorteth and inſtructeth his ſonne the third time. In the entraunce thereof, he prepareth him by a generall preface, to receiue the ſpeciall commandements following. In the firſt verſe he warneth him to looke to two points, the one, that he forget not his doctrine, the other, that he keepe his precepts. They are ſayd in the Scripture to forget the word, who either let good leſſons ſlip out of their memories, as the Diſciples of our Sauiour oftē did his ſayings, or put not the truth into practiſe, as that naturall man of whom Iames ſpeaking, ſaith, that he looketh his face in a glaſſe, James 1.23.and immediatly forgetteth of what faſhion it is. Now, on the other ſide, they are ſayd to keepe the word in their hearts, who lay vp wholeſome inſtructions in their remembrance, & practiſe it in their liues, being like herein to the thrifrie houſholder, who treaſureth vp his goods, or to the good ground,Luke 8.15. which keeping the corne, in time conueniēt bringeth foorth frute. Great rewards are promiſed in the ſecond verſe vntounto thoſe, who obey good admonitions. Firſt of all, a promiſe is made vntounto them of long life, the root wherof is to be found in the fourth commandement of the morall law. Secondly a promiſe is made alſo of peace, that is to ſay of proſperitie, euen in theſe outward things; for godlineſſe hath the promiſes both of this life & the life to come. But here (may ſome ſay) how are theſe promiſes performed, ſeeing oftentimes the wicked liue as long or longer then the godly, and enioy outward bleſſings more then they? To anſwer briefly vntounto this doubt, firſt the promiſes of God touching outward bleſſings are not abſolute or ſimple but conditional. Secondly, the obedience of the godly is not full but in part, and therefore no maruell it is, if in part onelyonly they are made partakers of outward bleſſings. Laſt of all, the Lord giuing his children, in heauen, eternitie and glorie, performeth a great deale more, then here he doth promiſe.
3 Let not *or Goodneſſe, or bountie.merciemercy and truth forſake thee, bind them about thy necke, write them vponupon the table of thine heart,
4 And thou ſhalt find fauor and good ſucceſſe before the eyes of God and man.
In theſe verſes, two points or precepts are ſummarily propounded, which throughout the whole chapter afterward are ſeuerally handled. To be briefe, herein two vertues are commended, and two rewards promiſed vntounto the practiſe of them. The former vertue is merciemercy, whereby, all ſorts of duties ſeruing to the benefiting of mē, are to be vnderſtood, as almes, viſiting of the fatherleſſe and widowes, and ſuch like. The later is truth, vnderunder which gift, faith vnfained & ſinceritie in all actions, is comprehended. For indeed the end of the law (as Paule ſpeaketh to Timothie) is louelove out of a pure heart, and a good conſcience, 1. Tim. 1.5.and faith vnfayned. And behold (ſaith Dauid in the Pſalme vntounto the Lord) Behold thou art delighted with truth, Pſal. 51.8.and in ſecret haſt made wiſedome knowne vntounto me. Now, euen as ſignes & frontlets which are bound about the face or neck, are alwayes preſent: ſo both theſe vertues muſt alwayes be meditated on and practiſed. Again, as notes or letters written in paper or grauen in mettall, continue: ſo theſe graces muſt continually be thought on, and firmely written, not in paper or in ſtone, but in the fleſhly tables of our hearts. The ſelf ſame thing is here ſignified, which is ſet downe in Deuteronomie, where it is ſayd, lay vp theſe my words in your hearts and minds, and bind them for a ſigne on your hands, Deut. 11.8.& place them betweene your eyes. A like phraſe is vſed by the Apoſtle Paule to the Corinthians,2 Cor. 3. Heb. 8. and by the author of the Epiſtle to the Hebrewes. The rewards promiſed to the forenamed vertues being alſo two, the former of them is fauour, whereby is meant the well liking of the Lord, before whoſe eyes the hidden man of the heart in the incorruptibleneſſe of a gentle & meeke ſpirit, is much worth and moſt amiable. The later reward is good ſucceſſe, that is, proſperitie and acceptation among men, who are wont to louelove and recompence ſuch as do them good. This promiſe then is all one in a manner with that which the Apoſtle Paule ſetteth downe in the Epiſtle to the Romanes, where ſpeaking of righteouſneſſe, peace and ioy in the holy Ghoſt,Rom. 14.18. he ſaith, that he which in theſe things ſerueth Chriſt, pleaſeth God, and is acceptable to men.
5 Truſt in the Lord with thy whole hart, but leane not vntounto thine owne vnderſtanding.
6 In all thy wayes acknowledge him, and he will direct thy pathes.
The firſt particular dutie which we are exhorted to performe to the Lord, is herein ſet downe. Truſt in the Lord with thy whole heart, doubt not of Gods fauour in Chriſt, or of the truth of anie of his promiſes, but leane not vntounto thine owne vnderſtanding, on the contrarie ſide, thinke not by thine owne pollicie to auoyd euils, or to attaine vntounto good things. For in deed ſo long as we put any confidence in our owne gifts, we can neuer truly or ſurely relye on God alone, or looke for helpe from him onelyonly. Yea that which is more, the wiſedome of the fleſh is enmitie to God, and the naturall vnderſtanding of man, is not able to comprehend ſpirituall myſteries, but diſputeth againſt the plaine truth of Gods word or promiſes. In all thy wayes acknowledge him. In all the actions of thy life, ſet the Lord onelyonly before thee, aske counſell what is beſt to be done at his word, calvpon him by prayer, giuegive him thankes, and referre all things to his glorie. And he will direct thy pathes. The Lord will bleſſe thy counſel and enterpriſes. For it can not be, but that we muſt needes find God an approuer and defender of thoſe actions and courſes, which we attempt and go about in his name and feare, hauing him for our author and captaine.
7 Be not wiſe in thine owne eyes, feare God and depart from euill.
8 So health ſhall be vntounto thy nauell, and moiſture vntounto thy bones.
In theſe verſes, we hauehave the ſecond dutie of pietie commended vntounto vsus. Be not wiſe in thine owne eyes, folow not thy corrupt reaſon, neither in matters of religiō, nor in the ordering of thy life and conuerſation, but follow the line of Gods word in all things. For indeed conceipt and ſelfe louelove, cauſeth men to erre moſt groſſely, and to thinke they do very well, when they do very ill, as alſo to be ſecure in their ſinnes, yea to defend them ſelues in their moſt wicked deedes, as may appeare in Saules offting of ſacrifice, and ſparing of Agag. Feare God and depart from euill. 1. Sam. 13.9. Item 15.13.Be not ſo bold as to worſhip God after thine owne conceipt, but follow the direction of his word & reuerence his maieſtie, who will grieuouſly plague thee, if thou continueſt obſtinately in thy wil-worſhip or euill courſe of life. Wherfore, if thou haſt bene ouertaken with any ſinne, forſake it, becauſe thou canſt not pleaſe God nor do good, before thou haſt departed from that which is euill. So health ſhall be vntounto thy nauell, and moyſture vntounto thy bones. When thou confeſſeſt and forſakeſt thine iniquitie, then if thou art viſited with ſickneſſe or any aduerſitie, thou ſhalt be reſtored to health, & enioy the welfare both of bodie and ſoule. The Prophet Dauid felt the experience hereof in his own perſon: for all the while that he kept cloſe his ſinne,Pſal. 32.2.3 4.5. &c. his humors were turned into the drought of ſummer, but when he made it knowne, or confeſſed it, then the Lord tooke away the puniſhment of his iniquitie, ſo that on the contrary ſide, there was health to his nauell, and moiſture to his bones.
9 Honor God with thy ſubſtance, and with the firſt frutes of thy whole increaſe,
10 So ſhall thy barnes be filled with plentifulneſſe, and thy wine preſſes breake in ſunder with new wine.
Theſe verſes containe a precept, wherin the third dutie of godlineſſe is preſcribed. Honour God with thy ſubſtance, by outward ſignes of thankefulneſſe, as by paying of tithes, and by beſtowing thy goods on holy vſes, declare and expreſſe that reuerence and account, which thou haſt the Lord in. Albeit, where abilitie is wholy wanting, the Lord is content with the inward thankfulneſſe of the mind alone: yet he wold hauehave thoſe who are rich or of abilitie, to declare the gratitude of their hearts, by outward teſtimonies and frutes of obedience. The ninth verſe is nothing elſe in ſumme, but a repetition or expoſition of that ſtatute of the Lord in Exodus concerning the paying of firſt frutes and ſuch like oblations to him. For in the foure and thirtith chapter of that booke and the ſixe and twentith verſe, Moſes ſaith to the people of Iſraell from the Lord, bring all the firſt frutes, the firſt frutes of thy land, into the houſe of Iehouah thy God. Now albeit we are not at this time tyed as the Iſraelites in olde time were, to bring our corne and wine into the Tē ple to be offred, or beaſts to be ſacrificed, or the firſt borne to be redeemed with a ſumme of money: yet we ought to honor the Lord, by beſtowing our goods on holy vſes, as on the maintenance of the miniſterie and the reliefe of the poore. For this cauſe Paul ſaith to the Galathians,Gal. 6.6. let him which is inſtructed in the word, miniſter to him who inſtructeth him in all things. Be not deceiued, God is not mocked. Now, wheras here we are exhorted, not onelyonly to honor God with our ſubſtance, but with the firſt frutes, or (as the word alſo importeth) the chiefe of our increaſe: this ſheweth, that it is not inough for vsus, when God hath giuen vsus abundance to beſtow onelyonly a litle and that of the worſt of our goods on good vſes, no, but we muſt be verie franke and liberall, ſowing plentifully, that alſo we may reape plentifully. Truly, if any be indued with zeale or faith indeed, they will not be ſparing or niggardly, but very forward & bountifull in thoſe things, which appertaine to the Lord. An example of the truth hereof we may hauehave in Abel: for whereas Moſes affirmeth,Gen. 4.4. that Abel did offer a gift to the Lord of the firſt borne and fatteſt of his flocke, the Apoſtle vntounto the Hebrewes plainly teacheth, that he by faith offered a greater ſacrifice to the Lord then Cain, Heb. 11.4.inſinuating that becauſe Abel beleeued in God, he cared not what coſt he beſtowed on his worſhip. The promiſe which in the tenth verſe is made vntounto thoſe who honour the Lord with their goods, importeth thus much, that ſuch ſhall not want in this world or the world to come, but enioy ſtore of all good things. Worldly people commonly think, that if they beſtow much on good vſes, they ſhall go a begging: and, that whatſoeuer goeth that way, is loſt. But here we are taught, that by our liberality toward the maintenāce of Gods ſeruice, we do not onelyonly not looſe, but gaine much to our ſelues. For rhis cauſe the prophet Malachie ſpeaketh thus to the people of Iſraell, bring your tithes into the treaſure houſe, that in mine houſe there may be foode, and trie me now herein ſaith the Lord of hoſts, Mal. 3.10.whether I will not open to you the windows of heauen, and bring forth a bleſſing without meaſure.
11 My ſonne, deſpiſe not the chaſtiſement of the Lord, neither faint vnderunder his correction,
12 For whom the Lord loueth he correcteth, and he *v ce ab I turne ſcourgeth, reading it rather ca ab as the Apoſtle did Heb. 12.6. & as the ſame word is vſed Iob 5.17. where ſee thee roote of this inſtruction.ſcourgeth euerie ſonne whom he receiueth.
Theſe ſentences wherein a fourth dutie of piety is commended, containe partly an exhortation vntounto patience, and partly a reaſon enforcing the ſame. My ſonne, deſpiſe not the chaſtiſement of the Lord, make not light account of the Lords viſitation, either imputing it vntounto chaunce or fortune, or ſuffering it to paſſe without any frute or profit to thine owne ſoule. Neither faint vnderunder his correction. Torment not thy ſelf with griefe, languiſh not nor pine away, quaile not nor ſhrinke vnderunder the croſſes which the Lord layeth on thee, be they neuer ſo many, ſo great, or ſo continual. For whom the Lord loueth he correcteth, for the Lord oftentimes ſuffering his enemies to go vnpuniſhed in this world, in great fauor chaſteneth his friends as it were,See this place of Scripture amplified & applied Heb. 12.5.6. that they ſhould not periſh with the world. And he ſcourgeth eueryevery ſonne whom he receiueth. The Lord alſo ſchooleth by aduerſitie eueryevery one whom he admitteth to be his ſpirituall ſonne or daughter.
13 Bleſſed is that man who findeth vviſedome, and the man that getteth vnderſtanding,
14 For the marchandiſe thereof is better then the marchandiſe of ſiluer, and the reuenue thereof, [is better] then gold.
15 Shee is more precious then pearles, and all thy delites are not to be compared vntounto her.
Nowe the wiſe king returneth to commend that wiſedome, whereof he hath before intreated. Bleſſed is the man who findeth wiſedome, happie is he who attayneth to the knowledge of God, and the man that getteth vnderſtanding, happie is he that commeth vntounto the practiſe of Gods will, for the marchandiſe thereof is &c. for the gaine which is gotten hereby is exceeding great,Eccleſiafies. 7.13. ſeeing wiſedome preſerueth the life of a man, and bringeth him vntounto ſaluation. She is more precious thē pearles, &c. To conclude,Mat. 13.46. wiſedome is alſo more excellent and more pleaſant, then all the treaſures or pleaſures of this world,Pſal. 19.10. Phil. 3.8. which are but dung in regard of the excellent knowledge of Ieſus Chriſt.
16 Length of dayes is in her right hand, in her left hand riches and honor.
17 Her vvayes are the vvayes of pleaſantneſſe, her pathes are all [pathes] of peace.
18 Shee is a tree of life to them that lay hold on her, and they vvho keepe her are bleſſed.
The gifts which wiſedome beſtoweth on men are rehearſed in theſe verſes. Length of dayes are in her right hand, wiſedome giueth long life, yea immortalitie to thoſe who ſeeke after her, whilſt in the meane ſeaſon the vngodly periſh by vntimely death, ſome of them waſting their ſtrength by adulterie, ſome of them ouerwhelming their ſtomachs with drinke, ſome conſuming their hearts with enuie, ſome breaking their galles with anger, ſome being ſlaine in frayes, ſome executed by courſe of lawes, finally ſome being cut of by the immediate hand of the Lord him ſelfe. In her left hand riches and honor. Moreouer wiſdome as a boū tifull Queene, giueth to them who obey her, not only long life, but worldly wealth and earthly glorie, or at the leaſt ſpiritual graces which are durable riches, and eternall ſaluation, which is a crowne of immortall glorie. Her wayes are wayes of pleaſantneſſe, her pathes are pathes of peace. Furthermore wiſedome worketh ioy in the holy Ghoſt, ſo as that the ſpirituall worſhipper of God not onelyonly practiſeth the word of God with delite, or meditateth therein with exceeding cōfort,Mat. 11.30. 1. Ioh. 5.3. but ſeeleth certaine ſugred motions of the ſpirit, together with peace, that is to ſay inward and outward quietneſſe, ſo that the godly wiſe man is at reſt within him ſelfe,Phil. 4.7. and moreouer through the fauor of the Lord, findeth good ſucceſſe in all things, & proſperitie. The ſtones of the ſtreete and the beaſtes of the field are in league with him, who walketh vprightly. He that is vnderunder the ſhadow of the Almightie ſhall not neede to feare the arrow nor the noyſome peſtilence. Now, becauſe it would be endleſſe to proſecute in this ſort, all the particular frutes which wiſedome worketh in her children: Salomon concludeth that, which was affirmed in the beginning, with an effectuall and excellent ſentence, ſaying, She is a tree of life to thoſe who lay hold on her, and they who keepe her are bleſſed. That is to ſay, ſhe ſaueth mens ſoules, and maketh them immortall. Looke then, what a manner of thing the tree of life in Paradiſe was,Gen. 3.22. which was a ſigne of Gods fauour: or the tree of life ſhewed to Moſes in Marah was,Exod. 15.25. which ſweetened the bitter and deadly waters: or the tree of life ſeene by Iohn in a reuelation was,Reuel. 22.2. which brought foorth twelue frutes, and the leaues therof were for the curing of the Gē tiles: or to conclude, any liuing or good tree is, which bringeth foorth frute whereby men may liue: ſuch a thing is the wiſedome of God, which ſealeth vsus vntounto our election, bringeth foorth in vsus the frutes of ſanctification, purgeth out our corruption, and maketh vsus partakers of ſaluation.
19 The Lord, by wiſdome hath founded the earth, he hath eſtabliſhed the heauens, by vnderſtanding.
20 By his skill, the depths hauehave bene cleft in ſunder, and the clouds aboue droppe downe the dewe.
In theſe ſentences the praiſes of wiſedome are enlarged by the mētioning of thoſe great things, which therby the Lord hath wrought in the world. It ought not to ſeeme ſtrange vntounto any, that Salomon hauing before conſidered wiſdome as it is poſſeſſed by man, now proceedeth to ſpeake of it, as it lodgeth in the boſome of Iehouah, euen the firſt perſon in the Trinitie, for ſo this name is taken in this place. The riuer and the fountaine are both of one nature, and when pure water hath bene looked on in the ſtreame, it is a pleaſaunt thing to behold it in the conduict head. Now, Ieſus Chriſt the wiſedome of the Father, working together with him, is here ſhewed to hauehave wrought foure excellent workes of wonder. The firſt is, the founding of the earth, which being made of nothing, and being vpheld by nothing ſaue onelyonly by the power of God, and yet being alſo the mother & pillar of all things, muſt needs be a foundation and groundworke of ſingular skill and cunning. The ſecond is, the eſtabliſhing of the heauens, which declare the glorie of God as the Prophet ſpeaketh. The heate of the ſun, the moiſture of the moone, the influence of the ſtars, the motions of the celeſtiall globes, are manifeſt proofes of vnderſtanding incomprehenſible. If we maruell at the litle clockes which are made by the art of man, how much more may we iuſtly wonder at the skie, the diall of the world? The third is, the cleauing of the deepes in ſunder. As the merciemercy of God appeareth herein, that the earth as a nurſe giueth waters as milke, to quench the thirſt of the creatures: ſo his wiſedome doth no leſſe ſhew it ſelf, in that a paſſage is made in the ground and hardeſt rockes, for ſoft and moyſt waters to pierce through & to riſe vp by.Pſal. 104.23. Now to come to the laſt effect of wiſedome, the Lord in cauſing the vapors to aſcend out of the earth, to the end that being diſtilled in the aire, they might fall downe as honie drops on the ground beneath: declareth his rare and ſingular art and cunning. Not without cauſe then is this reckened among the workes of diuine wiſedome, that the clouds aboue drop downe the dew, whereby the withered plants are refreſhed, and the parched earth is cooled. And yet all this while, nothing is ſayd of the froſts, of ſnow, of haile, of other meteors or creatures, wherein the great power of the ſingular wiſedome of God appeareth. But the ſumme of all that doctrine which in theſe ſentences is taught,Ioh. 1.1. is, that by the ſonne of God all things were made, and are continually gouerned and preſerued.
21 My ſonne, let not theſe things depart frō thine eyes, keepe true wiſedome and counſell,
22 And they ſhall be life vntounto thy ſoule, and a grace vntounto thy necke.
23 Then ſhalt …hou go on thy way ſecurely, and not ſtumble with thy foote,
24 If thou ſhalt lye downe, thou ſhalt not be afrayd, but whileſt thou reſteſt, thy ſleepe ſhall be ſweete.
25 Thou ſhalt not be afrayd of any ſodaine terror, or of the destruction of the wicked, when it commeth,
26 For God will be preſent with thy trust, and keepe thy foote from being caught.
Salomon commeth now, to apply that doctrine touching the excellencie of wiſedome, which he hath taught in the verſes going before. In the one & twentith verſe, he giueth his ſonne an admonition: in the reſt, he ſheweth him the frutes which he ſhal receiue by obeying his inſtructions. My ſonne, let not theſe things depart from thine eyes, keepe true wiſedome and counſell or aduiſement. Euen as they who louelove any thing, continually and conſtantly ſet their eyes on that wherewith they are enamoured: ſo caſt thine eye alwayes and perpetually meditate on, that heauenly wiſedome which deſcendeth from aboue,Iames 3.17. and is contrarie to that falſe and fained wiſedome, which is earthly, ſenſuall and deuilliſh. And they ſhall be life vntounto thy ſoule, and a grace vntounto thy necke. So, by the word of god & his ſpirit, thou ſhalt be nouriſhed in this life vntounto eternall life, yea thou ſhalt alſo be made partaker of the ornaments of this life and the life to come, ſhining as a ſtarre on earth and in heauen. Then ſhalt thou go on thy way ſecurely, and not ſtumble with thy foote. So, proſpering in thine affaires, thou ſhalt be free frō the arrow that flyeth by day, neither ſhalt thou commit any ſuch wickedneſſe or incurre any ſuch danger or trouble, as that thou ſhalt fall, or at the leaſt without riſing againe. If thou ſhalt lye downe thou ſhalt not be afrayd, but whileſt thou reſteſt, thy ſleepe ſhall be ſweet. So not onelyonly abrode but at home, not onelyonly in the day time but in the night ſeaſon (when troubles moſt ſtir in the heart and enemies practiſe miſchiefe) thou ſhalt be ſafe and without dread or perplexitie of ſpirit. Thig is that which the Prophet ſpeaketh of in the Pſalme when he ſaith,Pſal. 127.2. that the Lord giueth his beloued ſleepe. Neuertheleſſe true it is that ſometimes the Lord holdeth the eyes of his children waking, as he did Danids, Pſal. 77 4. Job. 7.14.& troubleth them with fearefull dreames as he did Iob, but when he dealeth thus with them, it is either to chaſtiſe them for their offences, or to try their faith, or to ſtirre them vp to prayer, or to warne them of ſome thing to come to paſſe. Otherwiſe, ordinarily they take moſt ſweete naps, yea euen then oftentimes, when they are in greateſt troubles. The caſe ſtandeth otherwiſe with the vngodly, who neuer lightly hauehave peace, but are as a raging ſea, onelyonly expecting temporal iudgements and eternall condemnation. Hence it commeth to paſſe, that euen in the night ſeaſon whilſt they are a ſleepe, horrible dreams affright them, as may appeare in Nebuchadnezzar, Dan. 2.1.and afterward grieuous interpretations thereof ariſe in their hearts, as is manifeſt by that expoſition, which one of the Midianits gaue of his neighbours dreame, when Gedeon made warre againſt that people.Iud. 7.13.14. Thou ſhalt not be afrayd of any ſodaine terror, nor of the deſtruction of the wicked, when it commeth, for God will be preſent with thy truſt, See the roote of theſe ſentences Iob 5.21. Pſal. 91 and the vſe therof Phil. 1.28.and keepe thy foote from being caught. To cō clude, ſo, when thouſands ſhall fall on thy right hand or ten thouſands on thy left, when ſome peſtilence or ſword, or other plague ſhall ſweepe away the wicked, thou ſhalt be of good courage, or at the leaſt hauehave no cauſe to feare. For not mortall men onelyonly, no nor celeſtiall Angels alone, but the Lord him ſelfe ſhall ſtand by thee to defend and ſuccour thee, vponupon condition that thou put thy truſt in him. True it is, that the godly are ſometimes enwrapped in thoſe commō calamities, which befall the wicked: but alwayes as the Apoſtle ſpeaketh, they receiue the reward of their faith, euen the ſaluatiō of their ſouls,1. Pet. 1.9. for which cauſe they may be alwayes ſecure.
27 Withhold not the good from the owners thereof, when it is in the power of thine hand to do it.
Now, Salomon commeth to preſcribe thoſe duties, which properly belong to the ſecond table of the law,See the ground hereof Exod. 22.7.22.14. as the former did to the firſt. In this verſe, he chargeth his ſonne, in no caſe to keepe backe from other, the things which are due vntounto thē, in regard of their neceſſitie or of right which they hauehave therunto. The borrower is then to repay his debt to the lender, the finder to reſtore that which he hath taken vp, to the looſer, he which hath receiued anie thing into his cuſtodie, is to bring it forth to him who repoſed truſt in him, the maiſter is to pay the ſeruant his wages, finally eueryevery one is to practiſe that precept of the Apoſtle, owe nothing to any man, Rom. 13.8.but to louelove one another.
28 Say not vntounto thy neighbour, go thy way and returne, to morrow I will giuegive thee, when the thing is with thee.
Herein, eueryevery one is commaunded, in no caſe to differre the doing of good deeds. Three cauſes there are, why gifts ſhould be giuen and helpe lent to our neighbours, without delay. The firſt is, for that the Lord loueth a chearefull giuer. The ſecond, that whileſt we differre our helpe, the ſoules of our brethren may faint, or their bodies periſh. The laſt is, that delay is a ſigne of an vnwilling mind.
29 Practiſe no euill againſt thy neighbour, when he dwelleth peaceably by thee.
Treachery or practiſing of miſchiefe againſt thoſe who dwell in the ſame place with vsus, is here forbidden. Iniurie is to be done to none, but to do wrong to a friend or neighbour, yea to deuiſe or practiſe miſchiefe againſt one that abideth in the ſame town or citie with vsus, and therein carieth him ſelf quietly, is aboue all things to be auoyded, as a ſinne moſt odious vntounto God and man. Dauid pondering the grieuouſneſſe of this iniquitie,Pſalm. 7.4. wiſheth, that if he had committed it, then the enemie might take his ſoule, and lay his honor in the duſt. Neuertheleſſe,Trecherie. manie now a dayes exerciſe this craft as it were, onelyonly bending their wits how to draw into trouble, ſuch ſimple and harmeleſſe people, as dwell where they do.
30 Striue not with any man cauſleſſe, when he hath done thee no harme.
Quarrelling or brabling is condemned in this inſtruction. The meaning hereof is thus much, in any caſe neither prouoke to wrath nor moleſt him, who medleth not with thee, nor hath anie way offended thee. It is lawfull to conferre priuatly, or to complain to a magiſtrate, of a wrong offered. But to lay blame on any one who is not faulty, or to accuſe an innocer perſon, or to contend with one who is quiet, is to ouerthrow all humanitie and ſocietie. Ioſia wold needs take vp the ſword againſt Pharao Necho, but he periſhed by it. Now, whereas here it is ſayd, when he hath done thee no harme, theſe words containe no warrant of priuate reuenge, or of wreaking our anger vponupon euerie one who giueth vsus iuſt occaſion of offence, but a reaſon prouing that we are not to ſtriue with a man cauſleſſe, whereof this is the ſumme, that it were an vnreaſonable thing to moleſt thoſe, who hauehave not deſerued to be moleſted.
31 Fret not at a *or A man of violence or oppreſſion.troubleſome man, neither chuſe any of his wayes,
32 For the froward is abhomination to the Lord, but his ſecret is with the vpright.
33 The curſe of God is in the wicked mans houſe, but the dwelling of the righteous is bleſſed.
34 Surely he will ſcorne the ſcorners, Iames 4.10. 1. Pet. 5.5.but he well giuegive grace to the humble.
35 The vviſe ſhal inherit honor, but ſhame ſhall take avvay fooles.
In this concluſion of the chapter,See the root herof Pſal. 37.25. Iob. 5.3. firſt, and exhortation not to enuie the wicked is contained. Secondly, ſundrie reaſons are ſet downe, both enforcing this admonition, and thoſe, which before hauehave bene giuen. Fret not at the troubleſome man, neither chuſe any of his wayes, Neither grudge at the rage or power of anie who annoyeth thee or other, neither be drawn aſide by his proſperous eſtate, to like of his doings. or to fawne on him. For the froward is ahhomination to the Lord, but his ſecret is with the vpright. For firſt of all, God abhorreth the obſtinare as his enemies, ſhunning them alſo as filthie excrements or ſerpents, but he hath a ſecret fellowſhip with the godly as his friends, viſiting them in troubles, beſtowing his bleſſings on thē, talking with them by his word, and drawing neare vntounto them by his ſpirit. The curſe of God is in the wicked mans houſe, but the dwelling of the righteous is bleſſed. Secondly, God doth plague the houſe of the wicked, ouerthrowing their habitations by tempeſts, putting griefe into their hearts, and ſending diſeaſes on them and theirs: but in the meane ſeaſon, he bleſſeth the righteous in their goods, their bodies, their ſoules, & the places wherein they keepe. Surely, he will ſcorne the ſcorners, but he will geue grace to the humble. Thirdly, the Lord reſiſteth the proud, croſſing their enterpriſes, ouerthrowing their eſtates, powring on them temporall and eternall plagues; but he honoureth the lowly, enduing them with outward bleſſings, the inward gifts of his ſpirit, & immortall glorie. The truth hereof may appeare in the examples of the builders of the towre of Babel, Pharao and Nebuchadnezzar, on the one ſide: and in Abraham, Iob, Iohn the Baptiſt, Elizabeth, and the Virgine Marie, on the other. Now, they are called lowly, who willingly ſubmit thē ſelues to the Lord, neither refuſe any thing, which either by the word of God, or his prouidence, is impoſed on them. The wiſe ſhall inherit honor, but ſhame ſhall take away fooles. Laſt of all, they who are wiſe vntounto the Lord and their owne ſaluation, ſhall be aduaunced to account and eſtimation, if not in this life, yet in the world to come, where they ſhall be crowned with euerlaſting glorie: but as for thoſe fooles, who contemne Gods word and follow their owne fancies, the Lord will make them ſpectacles of vengeance & ſhame, either on earth, or at the day of iudgement, in hell. If then the enemies of God may be pitied by the faithfull, for theſe cauſes the godly are rather to take compaſſion on them, then either in regard of their rage to be moued to anie paſſion, or in reſpect of their proſperitie which laſteth but a while, to follow their iniquitie, which ſhall be puniſhed for euer.