A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 14
CHAPTER. XIIII.
Verſ. 1. A wiſe woman buildeth her houſe: but the fooliſh destroyeth it with her owne hands.
A Wiſe woman] Such a one as is both godly and …iſcreet, buildeth her houſe is helpfull and profitable, to the ſtate and familie of her husband, and her owne. But ſhe that is fooliſh, being deſtitute of grace and good prouidence, how much wit ſoeuer ſhe hath: for many times the moſt wittie wines, are the leaſt thriftie huſwiues, destroyeth it, vndoeth her husband, her ſelfe and children, and ouerthroweth the whole houſhold, either by her pride, and immoderate expenſes to maintaine that, or by her luxurie and ſweet tooth, or by her goſſiping, and company keeping, or by her ſlothfulneſſe and idle behauiour, neither getting, nor keeping, nor ouerſeeing her people, nor any way beſteeding her husband with helpe.
Verſ. 2. Hee that walketh in his vprightneſſe feareth the Lord: but he that is lewd in his waies, deſpiſeth him.
BY walking, and waies, is meant in the Scriptures, the ordinarie, vſuall, and common courſe of mens behauiour: and by vprightneſſe, the ſincerity and faithfulneſſe of their hearts, contrary to fraud and guile, which pretendeth one thing, and purpoſeth another, in them which make a ſhew to doe ſeruice to God, in that wherein they only or principally purpoſe ſome carnall end to themſelues: and by fearing the Lord, is vnderſtood true piety and godlineſſe. So that the ſenſe of the former clauſe is, that eueryevery one which accuſtometh himſelfe to well doing, vnfainedly, without hypocriſ…e and halting, is vndoubtedly the child of God, and truly religious. But he that is le…d in his waies, that leadeth a wicked life, whether openly in the ſight and view of the world, or ſecretly, ſo as is knowne only to the Lord, and his owne conſcience, deſpiſeth him doth actually, and indeed ſhew contempt to God by violati…g his lawes, howſoeuer he may beare himſelfe in hand, and make others to beleeue that he doth much reuerence him.
Verſe. 3 In the mouth of the fooliſh is the rod, or wand of pride: but the lips of the wiſe preſerue them.
IN the mouth of the fooliſh, in the vſuall talke of wicked men, eſpecially when they are of an hautie heart and high minded, is the rod of pride: ſuch ſpeeches as proceed from pride, and whereby they ſtrike at others, and are commonly ſmitten themſelues: either man taking aduantage of them, or God inflicting puniſhments for them. But the lips of the wiſe: ſuch words and anſweres as in humilitie they vtter to men: and ſuch praiers and petitions as they ſend vp to God, preſerue them, protect themſelues, and others alſo from hurts and dangers.
Verſ. 4. Where none oxen are, the crib is empty: but much encreaſe commeth by the ſtrength of the oxe.
BY oxen, he meaneth thoſe kind of labouring cattell, which are applied to plowing, and other workes of husbandrie; and where they are not, or not ſet to worke; there the crib is emptie, and ſo is the barne alſo, food for man and beaſt faileth: but much encreaſe commeth by the ſtrength of the oxe: abundance of corne, and neceſſarie prouiſion, ariſeth by the trauell of cattell, and labourers, in diligent plowing and husbandrie. For therein the worke of the beaſts, the induſtrie of men, the vertue of the earth, the multiplication of graine, doe all concurre together with the bleſſing of God vponupon them.
Verſ. 5. A faithfull witneſſe will not lie: but he that telleth lies, will be a falſe witneſſe.
A Faithfull witneſſe] He that maketh conſcience, and is reſolued before the iudgement ſeat conſtantly to teſtifie the truth, will not vſually, nor in his common ſpeech tell vntruthes; but he that telleth lies will be a falſe witneſſe: whoſoeuer accuſtometh himſelfe to lying in priuate, will not ſticke to forſweare himſelfe, and beare falſe witneſſe in publike. For the feare of God is of no force with him to deterre him from it; and falſhood hee loueth, and truth he hateth; and therefore will be as froward to promote the one, and to oppoſe the other, if they may doe …t with impunitie.
Verſ. 6. The ſcorner ſeeketh wiſedome but findeth it not: but knowledge is eaſie to him that is prudent.
THe ſcorner] That is, very ſinful & contemptuous perſons; (for it is a collectiue, and meant of all: or at leaſt of diuers of them) ſeeketh wiſedome: by wiſedome we may vnderſtand the true knowledge of Gods holy will; and where it is ſaid the ſcorners ſeeke it: the meaning is that ſome of them make ſhew of ſeeking, and ſeeme ſo to doe, being preſent at thoſe means, and outwardly dealing in thoſe exerciſes, wherby others truly ſeeke, and effectually find knowledge. And as theſe vſe the meanes without any deſire of hauing wiſedome, ſo others would hauehave it: but contemne al thoſe means wherby it is offered, and to be receiued, truſting to their owne wit and carnall reaſon. And a third ſort ſeeke it, and are willing to hauehave it, and at the Miniſters hands would gladly obtaine it; but only vponupon their death-beds, or in great extremities, not in louelove to God, or ſincere affection to his word, or in holy liking of his graces, but only in terrour and paſſion, that they might eſcape hell and damnation; or the preſent dangers wherein they ſtand. Hereof the Prophet ſpeaketh in the Pſalme, ſaying; When he ſlew them, they ſought him, and they returned & ſought Pſal. 78. 34. 36.God early. But they flattered him with their mouth; and diſſembled with him with their tongue. For their heart was not vpright with him, neither were they faithfull in his couenant. And therfore being ſo affected, it is not ſtrange that their ſucceſſe is no better. For though our Sauiour ſaith, that eueryevery one which ſeeketh Matth. 7. 8.findeth, yet it is to be vnderſtood of eueryevery ſuch one as ſeeketh faithfully, and in due manner. But knowledge is eaſie to him that is prudent. We muſt not ſo conceiue of theſe words, as though men of vnderſtanding could encreaſe their wiſedome and graces, without induſtrie and paines taking: but that when they hauehave vſed diligence in the exerciſe of Gods ordinances, they may know for certainty that they ſhall ſpeed well, and be ſtored with all ſuch graces as will leade them to life euerlaſting. And therefore wee ſee the ſenſe of this ſentence expreſſed in the ſecond chapter of this booke. If thou calleſt after knowledge, and cryest for vnderſtanding: if thou Prou. 2. 3. 4. 5.ſeekest her as ſiluer, and ſearchest for her as for treaſures: then ſhalt thou vnderstand the feare of the Lord, and find the knowledge of God.
Verſ. 7. Depart from the preſence of the fooliſhman, and from him whom thou knowest not to hauehave the lips of knowledge.
DEpart, &c. Breake off ſociety and fellowſhip with the vngodly perſon, be not familiar with him. Not that it is altogether vnlawfull to hauehave any dealing with the wicked in common duties, but to be ioyned too neere vntounto them. Wee are not ſimply forbidden to buy or ſell, or to eate or drinke with them ſometimes, when vponupon due occaſions we are called thereunto; ſo that wee willingly make not choyce of their companie: but to ioyne in marriage with them, to make them priuie to our counſell, or to vſe them as inward and ſpeciall friends, this is here forbidden, and this is vnlawfull. And from him whom thou perceiuest not to hauehave the lips of knowledge, that is, ſeparate thy ſelfe, and conuerſe not, eſpecially conferre not with ſuch as from their ignorant mindes vſe to talke ignorantly with their tongues. And yet his meaning is not that wee ſhould forbeare all ſpeech with them that want knowledge; or ſpeake not according to knowledge: for they hauehave moſt need to be inſtructed: but hee doth admoniſh vsus to beware both of them that breathe out peſtilent and contagious words to peruert others, and reſiſt the truth contentiouſly, and will neuer bee brought to ſee their owne ignorance and errour.
Verſe 8. The wiſedome of the prudent is to vnderstand his way: but the fooliſhnes of fooles is deceit.
THe wiſedome of the prudent] That knowledge and vnderſtanding which any man hath that is truly wiſe, is to vnderstand his way, is giuen of God, and vſed of him for the direction, and guidance of his heart and behauiour. But the fooliſhnes of fooles, all the wit and skill that is in the wicked: (for howſoeuer that carrieth a ſhew of wiſdome, yet the ſubſtance of it is follie, and though fooliſh men vſe to call them wiſe, yet the wiſe God calleth them fooles) is deceit, whereby themſelues are beguiled both in opinion of that they are, and in expectation of that which they hope for: and whereby they beguile others alſo, either in their ſoules, or in outward matters.
Verſe 9. Sinne maketh fooles to agree: but among the righteous, that which is acceptable maketh agreement.
ONe wicked man loueth another for his ſinnes ſake, and is the more willing and deſirous of his companie for his lewd conditions. The word which wee tranſlate making to agree, Ialits.doth ſignifie to doe the part of an Interpretour betweene men of different languages, by whoſe meanes they mutually vnderſtand each others words, and of an ambaſſador between Princes ſent either for the making of a league, or for the confirmation of louelove betweene them: and the meſſengers which Baradoch Baladan the King of Babel ſent to Ezechiah are ſo called, 2. Chron. 32. 31. But among the righteous that which is acceptable, &c. The meaning is, that goodneſſe, euen ſuch as is approued of God, and pleaſing to good men, doth vnite the mindes of thoſe which are godly, and maketh them louing and kinde eueryevery one to other. This cauſed Ionathan ſo earneſtly to ſet his affection vponupon Dauid, and to hauehave him in ſuch eſtimation, becauſe he ſaw him to be full of grace, and valour, as himſelfe was alſo. And this cauſed Dauid likewiſe ſo gladly to entertaine the louelove of Ionathan, with conſtant care to requite the ſame vntounto him, and his poſteritie. What made the league betweene them ſo firme, and the bond of amitie ſo ſtable, but this that they were both godly, both wiſe, both valiant, both reſolute againſt Gods and the Churches enemies, the Philiſtims?
Verſe 10. The heart knoweth the bitterneſſe of his ſoule, and a ſtranger ſhall not meddle with his ioy.
THe heart of a man] That part of him which is the fountaine of life, and ſeate of affections, knoweth the bitternes of his ſoule, feeleth inward anguiſh, and hath experience of pearcing ſorrowes: the meaning is that the feares and heart griefe of them that hauehave a troubled conſcience, are more felt of themſelues, then knowne to others. And a ſtranger, any other beſides himſelfe ſhall not meddle with his ioy: cannot diſcerne how great his comfort is, being the ſame that S. Peter calleth, an vnſpeakable ioy. No griefe is ſo great, as that which1. Pet. 1. 8. lieth vponupon an afflicted conſcience: much leſſe may a ſleepie conſcience (which neuer yet apprehended the hideouſnes of ſinne, the heate and flame of Gods indignation, and the inſufferable torments of damnation) be able to conceiue what a heauie burthen an afflicted ſoule doth goe vnderunder: neither is it poſſible for him (whoſe heart the Lord hath not refreſhed with the remiſſion of ſinnes, and the ſight of his gracious preſence, and the fruition of Chriſt, and the aſſured hope of eternall happineſſe) to comprehend what admirable conſolations he that is ſoundly humbled, doth enioy after his anguiſh and terrors.
Verſe 11. The houſe of the wicked ſhall be deſtroyed: but the tabernacle of the righteous ſhall floriſh.
THe houſe of the wicked] The wicked himſelfe & his whole eſtate, ſhall be destroyed; ſhall be ouerthrowne and rooted out by the curſe of God: either ſuddenly, and all at once; as it is to bee ſeene in ſome, or in continuance of time, and by degrees, as it falleth out to others. But the tabernacle of the righteous, his habitation himſelfe; and thoſe things which belong vntounto him, ſhall floriſh, ſhall be bleſſed of God and made proſperous. For the one hath all the threatnings of the law, and the curſes of the Almightie directed againſt him, and who can repell the force and violence of ſuch artillerie? And the other is planted, watered, and preſerued by Gods owne hand, and therefore he is vndoubtedly well rooted, and happie. The former part of the verſe is a ſimile taken from caſtles or buildings aſſaulted with enemies; and the latter is a metaphor from trees and plants commodiouſly growing.
Verſe 12. There is a way that ſeemeth right to a man: but the iſſues thereof are the waies of death.
THere is a way] Namely, a lewd and ſinfull courſe of life, that ſeemeth right to a man, which wicked men perſwade themſelues to be free from dangers. It is agreeable to their luſts and carnall reaſon, it maketh either for their pleaſures, or profits: they hauehave been long acquainted with it; they hauehave found proſperous ſucceſſe by it; they ſee the greater perſonages, and number of men to trauell in it; and therfore conclude of ſafetie therein. But the iſſues thereof are the waies of death: it is certaine that the beginning of it, and firſt ſtep into it, did tend to death; but when they hauehave proceeded in it, they ſhall come at the laſt to their iourneys end, and that is to be deſtroied for euer.
Verſe 13. Euen in laughing the heart is ſorrowfull, and the end of that mirth is heauineſſe.
THis is to bee vnderſtood of the vngodly, and ſuch as are priuie to themſelues of ſome great euils; who euen in laughing, amidſt their ſports and greateſt delights, hauehave gripings of feares, and vexations in their hearts. And the end of that mirth is heauineſſe, when their pleaſures are ended their paines will begin: their mirth was mingled with many ſecret heart-bitings, but their ſorrow ſhall be pure of it ſelfe, without all mixture, and hauehave neither hope nor comfort to delay the bitterneſſe of it. The former condition of the godly, that wherein they liued before their deliuerance by Chriſt was confirmed vntounto them, is a paterne of the preſent eſtate of the wicked, and it we hauehave related vntounto vsus by the holy Ghoſt himſelfe, ſaying, that through feare of death, they were all their life Heb. 2. 15.time ſubiect to bondage. Now if the caſe of ſuch be no better, euen then when it is at the beſt, what will become of them at their death, and after, before the iudgement ſeate of Chriſt, and eternally, when they ſhall lie vnderunder the wrath of God, and ſuffer the ful and perfect puniſhment of al their rebellions? If a malefactor be affrighted amongſt his companions, where ſeemeth to bee nothing but ſafetie, before his apprehenſion, ſhall hee be able to behold the face of the Iudge, to heare his ſentence of condemnation, and to endure the execution and puniſhment of death without terror and torment?
Verſe 14. He that is of a froward heart, ſhall be ſatiate with his owne waies: and a good man with that which is in him.
HE that is of a froward heart,] Which ſetteth his heart vponupon lewdnes and euill, and declineth eueryevery day, waxing worſe and worſe, ſhall be ſatiate with his owne waies, euen ſated and filled full, with the plagues and iudgements which his owne deſerts ſhall draw vponupon him. And a good man with that which is in him, ſhall abundantly enioy both inward comforts, and outward happineſſe, for his conſtant vprightneſſe, and holy behauiour. For as the waies of eueryevery man be diſpoſed according to his heart, ſo doth the Lord yeeld retribution to him for recompence, anſwerably. The more euill hee findeth to be in any, the more iudgements hee will heape vponupon him; and as others hauehave their ſoules ſeaſoned with vertue, grace, and ſinceritie, the greater meaſure of bliſſe and felicitie they ſhall receiue at his hands.
Verſe 15. The fooliſh beleeueth eueryevery thing: but hee that is prudent taketh heed to his ſteps.
THe foole] He that is ſillie for his owne ſoule, and ignorant without vnderſtanding of the matters of God, beleeueth eueryevery thing, raſhly giuing credit to eueryevery vaine tale that is told him: and hearkning to eueryevery deceiuer that miſleadeth him. But a prudent man, he that is of a ſetled iudgement, and prouident for his owne ſafetie, taketh heede to his ſteps, examineth firſt what waight and ſoundnes there is in that which is ſpoken, before hee conſent to it, either in perſwaſion or practiſe. And this ſentence hath place eſpecially in point of greateſt importance, and of higheſt nature, ſuch as tend to the ſeruice, or diſhonour of God, ſuch as concerne the euerlaſting welfare or woe of man: in theſe the foole hath his eares open to all, or much that is affirmed, excepting the truth, an impoſtor, the meſſenger of Satan, a champion for ſinne ſhall be heard, when a faithfull Miniſter of God, bringing cleere warrant for his ſayings, ſhall be reiected. And in theſe a godly wiſe man will be conſiderate, he will not embrace all that a ſeducer will be re…die to deliuer: hee will not ſet his foote in the waies of ſinne, wherein deceiuers ſollicite him to tread. Whoſoeuer will preuaile with him in theſe materiall cauſes, muſt produce his witneſſe, euen Gods owne teſtimonie, either directly, or by conſequent, to confirme his ſaying.
Verſe 16. A wiſe man feareth, and departeth from euill: but a foole rageth and is careleſſe.
A Wiſe man] He that is religious, and truly godly: when he is rebuked or heareth Gods threatnings, or beholdeth Gods iudgements, or foreſeeth plagues to come, by the preſent view and ſight of ſinne, feareth, his heart trembleth, both in reſpect of Gods diſpleaſure, and the miſchiefe like to follow, and departeth from euill, both purgeth his heart by humiliation, and redreſſeth his way by reformation. But the foole rageth and is careleſſe: a ſinfull perſon ſcorneth when he is rep…ed, and p…umeth of impunitie and freedome from all pe…s… … at him that giueth the admonition, and fauou…th the ſinne which is reproued, and therefore frequenteth the practiſe of it the more, and with greater liking, rather then departeth from it.
Verſ. 17. He that is haſtie to anger committeth folli…, and he that plotteth miſchiefe is hated.
HE that is haſtie to anger, is ſuddenly moued to diſtempered paſſions, before hee hath aduiſedly examined the cauſe of offence: committeth folly, breaketh out into ſome abſurditie or iniuſtice by word or deed: and he that plotteth miſchiefe, which diſſembling his diſpleaſure, intendeth reuenge, and ſetteth his thoughts on worke how to effect it: is hated, is abhorred of God, and deteſted by thoſe that finde out his malitious practiſes. His waſpiſh and chollerick humour hath drawne him into ſin againſt God, and malitiouſnes towards his neighbour: and therefore as hee exerciſeth the workes of vniuſt hatred, being an aduerſarie to the Lord, and righteous men, ſo he cauſeth himſelfe to b…ſtly hated, and dealt withall as an odious miſcreant.
Verſe 18. The fooliſh doe inherit folly: but the prudent are crowned with knowledge.
THe fooliſh] Such as will learne no wiſedome, nor practiſe any goodnes, inherit folly; ſhame and other puniſhments are due vntounto them for their ignorance and ſinfulnes, and ſhall in time alſo light vponupon them. But the prudent are crowned with knowledge, ſuch as are diſcreete and godly wiſe, ſhall receiue the glorious fruite of their vnderſtanding and obedience. For by being crowned, is meant commonly in the Scriptures, honour and dignity: and for the certaintie of the reward on both ſides, he ſpeaketh of that which is to come, as if it were preſently performed.
Verſ. 19. The euill ſhall bow before the good, and the wicked at the gates of the righteous.
THe euill ſhall bow before the good] Sinfull perſons ſhall be depreſſed and brought downe, and godly men exalted and raiſed vp: they ſhall crouch in token of ſubmiſſion, and theſe ſhall hauehave obeyſance done to them in token of honour. And the wicked at the righteous: the meaning is, that good men ſhall not onelyonly be greater then the euill, but ſuch as the euill muſt be driuen to ſeeke vntounto for helpe and fauour: as ſuters vſe to wait at the gates of a great perſonage, till either he come forth, or they bee let in, and admitted to his preſence. This abiection of the wicked, and aduancement of the godly, is not generall to all in this life, notwithſtanding it often befalleth many; but at the day of the Lord eueryevery ſinfull wretch ſhall be taken downe with miſerable debaſement, and eueryevery faithfull Chriſtian ſhal be exalted to a glorious dignity, when the one ſort ſhall ſtand at the barre & be arraigned, and condemned with the diuels; and the other ſit, as it were at the bench, with Ieſus Chriſt, and be made their Iudges.
Verſ. 20. The poore is hated, euen of his owne neighbour: but the friends of the rich are many.
THe poore, he that is fallen into pouerty, or diſgrace with great perſonages, is hated of his neighbour, they that dwel by him: and his kinsfolkes and old acquaintance, and ſuch as were wont to be familiar with him, being yet but carnall men, will alter their countenance and behauiour towards him, and picke quarrels againſt him, and take any occaſion to alienate themſelues from him. But the friends of the rich are many: diuers fawne on the wealthie, and flatter them, and make a faire ſhew of louelove and good will; when as notwithſtanding they beare no ſuch affection to them in their hearts.
Verſ. 21. He that deſpiſeth his neighbour is a ſinner: but hee that ſheweth mercy to the poore, bleſſed is he.
THis verſe dependeth on the former, wherein was declared the property of fleſhly men, which will deſpiſe their friends & neighbours in their neceſſity: and here is ſet downe their ſtate and condition which ſhew ſuch vnfaithfulnes, that he which doth deſpiſe his neighbour when hee is poore and diſtreſſed, ſhall be a ſinner; that is, ſhall be charged with ſinne,Chotae. and conuicted of it, and plagued for it. The ſame word is ſo taken in the booke of Kings: where Bathſheba telleth Dauid, …. King. 1. 21.how needfull it was for him to appoint his ſucceſſor before his death, Elſe, ſaith ſhe, when my Lord the King ſhall ſleepe with his father, I and my ſonne Salomon ſhall be ſinners: that is, ſhall be counted as guiltie perſons, and puniſhed as offenders. Now this is illuſtrated by the contrary, the great reward which they ſhall receiue that pitie poore men in their afflictions, and ſeeke to relieue and ſuccour them in word▪ deed, and countenance: they are pronounced bleſſed, ſuch as ſhall abundantly partake of Gods fauours and mercies.
Verſ. 22. Doe they not erre that imagine euill? but to them that thinke on good things ſhall be mercy and truth.
THe queſtion is not moued heere in way of doubting, as though it were vncertaine whether they that ſtudie to do euill ſhould ſpeed euill or not, but of aſſurance that they ſhall certainly faile of their hope and expectation. And therefore the interrogation is put for a confident aſſeueration of that which is affirmed: that neuer any wicked man could obtaine his hope to his contentment in his ſinfull deuices. Either hee commeth too ſhort of yt which he concludeth to do, or miſſeth of that happineſſe which he looked for in his exploits, or falleth into thoſe troubles which he neuer ſtood in feare of. But to them that thinke on good things, which ſet their minds to meditate of performing good ſeruices to God and his people, in the beſt manner, to them ſhall be mercy and truth: the mercy of God ſhall be manifeſted by the multitude of his bleſſings vponupon them, and his truth declared by the fulfilling of his promiſes to them.
Verſe 23. In all labour there is abundance: but the talke of the lips onelyonly bringeth want.
IN all labour] In eueryevery honeſt vocation wherein a man ſhall diligently and faithfully employ himſelfe, there is abundance, a competent meaſure of prouiſion to bee found for his owne maintenance, & a ſurpluſſage to beſtow on other good vſes. But the talke of the lips only, bare and vaine words, when a man will labour with his tongue, and let the reſt of his members be idle: when the mouth ſhall bee readie to diſcourſe of his buſineſſe, but the hands be negligent to performe it; when words alone ſhall bee vſed in ſtead of workes, that bringeth onelyonly want, filleth him with need and pouerty.
Verſ. 24. The riches of the wiſe are their crowne: but the fooliſhneſſe of fooles remaineth follie.
THey which hauehave wealth with godly wiſedome, are made the more honourable by it for their credit; for ſo much the word crowne, doth often import in the Scriptures. And though ſinfull fooles hauehave neuer ſo great abundance of riches, they nothing auaile them againſt their fooliſhneſſe. They bee as ignorant and more wicked then if they poſſeſſed nothing: their leaudneſſe is not made the leſſe grieuous and damnable by their great ſubſtance: and their abſurdities bee more ſeene, and noted to their ſhame, then if they liued in a poore eſtate and obſcurely.
Verſ. 25. A faithfull witneſſe deliuereth ſoules: but a deceitfull one forgeth lies.
A Faithfull witneſſe] Which both hath ſure knowledge of that which he affirmeth, and an vpright heart to doe ſeruice to God, and good to his brethren by his teſtimonie, deliuereth ſoules, endeauoureth by declaring the truth to helpe innocent men out of their troubles, and infamie whereinto they are fallen, or like to come by vniuſt accuſations, or falſe ſurmiſes of them. For by ſoules, in the Scriptures is often meant the perſons of men. As Exod. 1. 5. All the ſoules that came out of the loynes of Iacob, were …euentie ſoules. But a deceitfull one, a falſe witneſſ…, or craftie accuſer, forgeth lies, as ſomtimes hee peruerteth the truth, and abuſeth it to croſſe iuſtice and true dealing; ſo if that will not be for his turne to effect his purp…e, then he inuenteth a lie, and ſetteth a colour vponupon it to deſtroy or moleſt his harmeleſſe neighbours. For here doth the holy Ghoſt oppoſe the deceitfull to the faithful, and forging of lies, to deliuering of ſoules, in regard of the effect that it worketh, becauſe by that meanes many men are brought to danger and deſtruction. And as this is vnderſtood of the whole man, that a faithfull witneſſe will deliuer him; ſo it is true concerning the part of man, the ſoule ſo properly called, that a faithfull witneſſe, either Miniſter, or priuate perſon, according as opportunity ſerueth, will ſpecially labour to deliuer the heart from ſinne, by teſtifying the truth of God againſt it, and ſo preſerue his brother from deſtruction. This is according to that which Saint Iames ſpeaketh: Brethren, if any of you hauehave erred from the truth, and ſome man hath conuerted Iam. 5. 19. 20.him; let him know, that he which hath conuerted the ſinner from going astray out of his way, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes. On the other ſide, the falſe Prophets, and ſeducers of all men, are the moſt deceitfull and dangerous, and doe greateſt miſchiefe with their corrupt doctrine and peſtilent errours. The ſenſe of this verſe is agreeable to the ſixth verſe of the twelfth chapter, where it is ſaid, that the talking of the wicked, is to lie in waite for blood: but the mouth of the righteous will deliuer them. There it was obſerued, and heere it is confirmed that wicked men mix their crueltie with craft and falſhood: For they lie in wait for blood, and they are deceitfull, and forge lies. And that a good man will hauehave a good word readie to helpe them that are oppreſſed. For the mouth of the righteous wil deliuer them, and a faithfull witneſſe will deliuer ſoules.
Verſ. 26. In the feare of the Lord there is aſſurance of ſtrength, and he will be a refuge for his children.
IN the feare of the Lord] In ſoundneſſe of religion, and true godlines, there is aſſurance of ſtrength, certainty of defence both for ſoule and body. And hee will bee a refuge for his children. This is added to the former clauſe, as a reaſon for confirmation of it. Godly men muſt needs be in good ſafety, becauſe they be Gods children, whom he in Chriſt hath begotten to himſelfe, by the immortall ſeed of the word, and hee doth perpetually protect all his ſons and daughters.
Verſ. 27. The feare of the Lord is a welſpring of life to auoid the ſnares of death.
AS religion was cōmended in the former verſe to be forcible for the defence of them that imbrace it; ſo in this it is declared to be comfortable to them, and profitable, as appeareth by the ſimilitude of a welſpring, whereof there was great vſe in thoſe hot countries, for the refreſhing of men and cattell that were thirſtie: and the moyſtening of the earth, to make it the more fruitfull. And therefore it was giuen for a principall praiſe to the land of Canaan, that it was a good l…nd, in the which were riuers of water and founta…nes, &c. AndDeut. 8. 7. Achſah the daughter of Caleb, made a requeſt to her father to giuegive her a bleſſing, that is, to doe her a ſpeciall fauour: which was, that as hee had beſtowed vponupon her a drie coast, a barren field, ſo he would alſo giuegive her ſprings of water, a more fertileIoſh. 1. 5. peece of ground, which he accordingly yeelded vntounto her. And it is called a Welſpring of life, both for the conſtant fulneſſe of it, as neuer failing, as alſo in reſpect of the gratious effects thereof, becauſe that bleſſedneſſe in this life, and eternall life in the world to come, doth abundantly proceed from it. To auoid the ſnares of death: that is, it both giueth men inſtructions, and worketh in them a care to flie from ſin, whereby they would be otherwiſe intangled to deſtruction. The ſame words are in the 13. chap. verſ. 14. where they hauehave been already expounded.
Verſ. 28. In the multitude of the people is the honour of a King: and through want of people, commeth the deſtruction of the Prince.
IN the multitude of the people] When the number of the ſubiects are encreaſed and proſper, it is both for the glory and ſafety of the Prince. And through want of people, when they are few and feeble, commeth the destruction of the Prince: hee is expoſed to perils, as wanting power to defend his ſtate and territories; and to contempt alſo, contrarie to the honour before mentioned. Both the former clauſe of this ſentence, and the latter are moſt truly verified, when Princes are agents in the multiplying or diminiſhing of their ſubiects. That King is duly honoured who by his mercy, wiſedome, fortit…e and good gouernment, procureth the welfare and encreaſe of his people: and he is ſubiect to ignominie and miſchiefe, which through tyrannie and oppreſſion doth cauſe the number of them to decreaſe.
Verſ. 29. He that is ſlow to wrath is of great wiſedome: but be that is of a hastie minde exalteth follie.
HE that is ſlow to wrath] Which is able to maſter the rage of his affections ſo, that he will not bee carried away to diſtemper; contrary to the rules of lawfull anger, is of great wiſedome: hath receiued from aboue in his heart, that pure, Iem. 3. 17.peaceable, and gentle wiſedome, which Saint Iames ſpeaketh of; and doth alſo declare the ſame by his long ſufferance and patient forbearance, when by indignities and wrongs hee is prouoked. But he that is of an hasty mind, being raſhly moued to paſſion, without due cauſe of diſpleaſure, or immoderately offended, when the fault deſerueth not ſo much anger; exalteth follie; doth openly commit it, as though he would lift it vp that all men might ſee it.
Verſ. 30. A ſound heart is the life of the fleſh; but enuie is the rotting of the bones.
A Sound heart] That is, a tender, kind, and compaſſionate heart toward them that be in afflictions, with a deſire to relieue and ſuccour them: for the word ſignifieth an healing heart, ſuch a one as wiſheth well to them, and ſtudieth how it may beſt comfort them, ſo free it is from euill will and deſpite, and grudging at other mens good eſtate, is the life of fleſh, bringeth health and ſoundneſſe to the whole man that hath it. But enuie is the rotting of the bones; it is painful to the mind, and hurtfull to the body, and will quickly conſume a man, and bring him to his end, as the diſeaſes which lie in the bones, and eate vp the marrow.
Verſ. 31. Hee that oppreſſeth the poore, reprocheth him that made him: but he that ſheweth mercy to the poore, doth honour him.
BY poore] Hee meaneth, not only ſuch as liue in want and penurie; but thoſe which are vnderunder the burthen of any other afflictions, and vnable to defend themſelues: and by oppreſſion, he vnderſtandeth all kind of hard dealing, whether it bee by craft or force, or falſe accuſations and ſlanders, or bitter and contumelious ſpeeches to bring them into contempt or hatred: Hee that thus wrongeth any diſtreſſed perſon, reprocheth him that made him: that is, the Lord who hath allotted to him that poore eſtate. But hee that ſheweth mercy to the poore, which doth good, and miniſtreth comfort to them that are in miſery, by helping the Lords ſeruants, declareth his louelove and eſtimation of the Lord his maſter.
Verſe. 32. The wicked man is purſued in his miſerie: but the righteous hath hope in his death.
THe wicked is purſued] The word which we tranſlate purſued, Iiddache.ſignifieth to be thruſt at, or to throw downe: meaning, that when his calamity once beginneth, he ſhall be driuen on forwards vntill he fall into deſtruction. But the ſtate of the righteous is contrary, for he hath hope, that is, not onelyonly confidence and good expectation, but refuge and deliuerance in greateſt extremities, yea in the very danger and torment of death it ſelfe, yea then eſpecially, and more then euer at any time before.
Verſ. 33. Wiſedome resteth in the heart of him that hath vnderstanding: but that which is in the heart of fooles ſhall bee knowne.
WIſedome] That is, holy and heauenly wiſedome and grace, resteth in the heart, (continueth therein, and dwelleth as in her houſe and habitation) of him that hath vnderſtanding: namely, of eueryevery ſuch one as is of ſound iudgement and ſincere affection. And that which is in the heart of fooles ſhall be knowne: that ſinfulneſſe and corruption which they nouriſh in their ſoules, and take pleaſure in, will breake out and diſcouer it ſelfe at one time or other. The agreement of the two cauſes together will the better appeare, if that bee ſupplied which is vnderſtood in each of them, which may bee in this manner; Wiſdome reſteth in the heart of him that hath vnderſtanding, and will be manifeſted; and follie inhabiteth in the heart of fooles, and ſhall be knowne.
Verſ. 34. Iuſtice exalteth a Nation: but ſinne is ſhame to the people.
IVſtice] That is, true religion, and obedience to Gods holy commandements, and the enacting, & executing of wholeſome lawes doth exalt a nation; cauſeth the inhabitants of well ordered Common-wealths, and countries, and cities, and townes, to proſper, and bee commended. But ſinne practiſed and not puniſhed, is a ſhame to people; it bringeth to contempt, and maketh them infamous, and draweth downe iudgements on the places where it is committed and tollerated.
Verſ. 35. The fauour of a King is toward a wiſe ſeruant: but his wrath ſhall be toward him that cauſeth ſhame.
THe fauour of a King, &c. EueryEvery wiſe king, and all other godly great perſonages, will take delight in, and ſhew countenance vntounto their ſeruants, or officers, or any other that depend vponupon them, ſo farre as they ſhall finde them diligent, obedient, diſcreet and truſtie: and therefore will alſo be readie to reward them, according as their faithfull ſeruice ſhall deſerue. But his wrath ſhall be towards him that cauſeth ſhame. He that by folly offendeth his gouernour; eſpecially if he diſcredit him and his houſe, by lewd pranks and miſdemeanours, muſt look to feele his maſters diſpleaſure, and that with frowning checks, chiding, puniſhment, or diſplacing.