A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 21
CHAPTER. XXI.
Verſe 1. The heart of the King is in the hand of the Lord: as the riuers of water, he turneth it whitherſoeuer he will.
THe heart] The affections, will, and purpoſes of the King, of all great perſonages and rulers, is in the hand of the Lord, in his power, and at his diſpoſing. It is a borrowed ſpeech from men, who ſhew their ſtrength, and performe their actions, principally by their hands. Now this is true alſo of ſubiects, and inferiour perſons: For all mens hearts are in his hands, but hee nameth Kings, becauſe they of all others are moſt abſolute, & not ſubiect to the cōmandment of any creature; and therefore his power doth the more appeare in the ruling and ouerruling of them, and it followeth by conſequent that none other can reſiſt him: and this hee illuſtrateth by a compariſon frō the like, the riuers of waters, the ſtreames, flouds, and tides, thoſe headie, violent, and boyſterous creatures, which no man, or all men can tame or gouerne, and yet by him are commanded, reſtrained, and eaſily ordered; as were the red ſea, and Iordan, and the great inundation in Noahs time, when God called vp the huge depthes out of the earth, and opened the windowes of heauen to let downe flouds from aboue, that all theſe waters ſhould meet together to couer the earth, and yet in a ſhort time (by his appointment) they all returned to their places, without any ſtay or lingering. He turneth it whitherſoeuer he will, his grace guideth the godly, his power driueth the wicked, and his prouidence preuaileth with both, that they, and all their determinations are wholly at his diſpoſing: yet doth he not giuegive any of them commandement, encouragement, or toleration to doe euil, neither infuſeth corruption into their hearts, whereby he ſhould become the authour of their euill doings. That then which he affirmeth and teacheth, is, that the Lord hath a prouident hand in the gouerning of all gouernours. The dignity and preheminence ouer their ſubiects, is very large and lawfull, but farre inferiour to his owne ouer them. For hee ruleth in the heart, which they cannot deale with; and effectually directeth eueryevery action of all commanders, which no commander hath power to doe, in the ſeuerall affaires of his vnderlings: hee maketh them flexible to his purpoſes, and boweth their minds which way it pleaſeth him: whether it be to ſhew fauor, as one Pharaoh did to Iacob, in Ioſephs time; or to deale vniuſtly and cruelly as another Pharaoh did to Iacobs ſeed after Ioſephs death: and this commeth to paſſe, becauſe he made the men, and faſhioneth their hearts: hee giueth them the powerPſal. 33. 15. of ſence, of cogitation and purpoſe; all the motions of life are his gift, becauſe hee hath not onelyonly made them creatures, and men, but Potentates alſo, and mighty men: their greatneſſe is as well from him, as their ſubſtance and being, & therfore both the one and the other muſt needs be for him.
Verſ. 2. EueryEvery way of a man is right in his owne eyes: but the Lord pondereth the heart.
PRoud and ignorant perſons, the moſt ſottiſh and fooliſh of all others, are ſo inamoured with the liking of their owne doings, and giuen to flatter themſelues in the eſtimation of their owne courſes▪ as that they deeme all to be well performed which they manage, and nothing worthy of reprehenſion which they ſay or enterpriſe, bee it neuer ſo vnlawfull and abſurd. Whileſt Paul liued without the knowledge of the law, and in the continuall tranſgreſſion thereof, he moſt gloried in the happineſſe of his eſtate: he thought himſelfe then to be aliue, notwithſtanding that ſin liued and raigned in him,Rom. 7. 9. to the death of his ſoule, and ſo to his damnation, had not Chriſt by grace deliuered him from the ſame. And our Sauiour fore-ſignified to his ſeruants what entreaty they ſhould looke for at the hands of ſuch as had no knowledge of him,Ioh. 16. 2. that they would thinke that they did an acceptable ſeruice to God, when violently they ſhould kill them. But the Lord pondereth the heart, he ſtrictly and narrowly examineth, as it were with weights in a ballance, whether their purpoſes and affections be ſincere, or otherwiſe, and finding them failing therein, he conuinceth them to be culpable and faulty, how glorious ſoeuer their actions appeare to themſelues and others. And thus much Chriſt himſelfe gaue the bragging and conceited Phariſes to vnderſtand, when he ſaid: ye are they which iuſtifie your ſelues before men, but God knoweth your hearts: for Luk. 16. 15.that which is highly eſteemed among men, is abomination in the ſight of God.
Verſ. 3. To doe iuſtice and iudgement, is more acceptable to the Lord than ſacrifice.
TO doe iuſtice and iudgement▪ ] To performe the workes of equity, louelove, and mercy to men, with other duties of righteouſneſſe commanded in the ſecond table, from an vpright heart, is more acceptable, better pleaſing to the Lord, and bringeth more recompence, than ſacrifice, than without them, all ſorts of gifts, oblations, and other leuiticall rites, preſcribed in the ceremoniall law, or that meere externall act of Gods worſhip, preſcribed in the morall law, as making of Praiers, ſinging of Pſalms, reading of the Scriptures, hearing of Sermons, receiuing of the Sacraments, obſeruing of the Sabbath, &c. This expoſition we hauehave out of the Prophet Iſaiah: Bring no more oblations, incence is an abomination vntounto me: the new moones & Sabbaths, Iſaiah. 1. 13. 14 15. 16. 17.the calling of your aſſemblies I cannot away with, it is iniquitie euen the ſolemne meeting. Your new moones, and your ſolemne feaſts my ſoule hateth: they are a trouble to me, I am a weary to beare them. And when you ſpread forth your hands I wil hide mine eies from you: when you make many praiers, I will not heare you: your hands are full of blood: waſh you, make you cleane put away the euill of your doings from before mine eies: learne to doe well, ſeeke iudgement, relieue the fatherleſſe, pleade for the widow, &c.Hoſ. 6 6. 1 Sam. 15. 22. Mich. 6. 6. 7.
So then that which he teacheth, is, that the more ſubſtantiall any duty is, ſo a greater care is to bee had for the performance of it. For I deſired mercy, and not ſacrifice (ſaith the Lord) and the knowledge of God more then burnt offerings.
For firſt, wee ſhall more faithfully imitate the Lord Ieſus Chriſt, and moſt cleerely ſhew forth his image, in the exerciſe of true piety and godlineſſe, with the practiſe of ſound righteouſneſſe, and mercy, in compariſon whereof ceremoniall rites are of ſmall reſpect: for he beſt knowing his fathers will, doth thus acknowledge it vntounto him, ſacrifice and offering thou didſt not deſire, mine heart haſt thou prepared▪ &c. And next, the moſt guilefull people and diſſemblers, hauehave euer beene as forward with ſacrifices and outward obſeruations, as the beſt Chriſtians, but alwaies as remiſſe in vpright dealing, as the worſt infidels. And therefore by faithfull execution of iuſtice and iudgement, they that are vnfainedly righteous may chiefly be diſcerned from diſſemblers, and hypocrites.
And laſtly, better ſeruice is performed to the Lord for the honour of religion, greater good is done to our brethren for the benefit of mankinde, and larger reward wil be giuen to our ſelues, for our eternall happines, by diſcharging the ſubſtantiall & more neceſſary duties of righteouſnes, then by reſting in the circumſtantiall, or leſſe weightier exerciſes of religion.
Verſ. 4. He that hath haughty eyes, is alſo of a proud heart, the plowing of the wicked is ſinne.
HE that hath haughty eyes,] Which looke bigly, whereby likewiſe all ſtaturely geſtures are taxed, is of a proud heart: the word in the Hebrew text, ſignifieth one of a large heart, meaning that he ſwelleth with a great opinion of himſelfe, and carrieth in like manner an aſpiring minde to grow greater and greater, which is euen odious, for that in effect it is commonly ioyned with diſdainfulneſſe, and ſcornefull contempt of others, contrary to that modeſty, humanity, and chriſtian courteſie which humility begetteth, and is alſo an impudent boaſting of a mans owne worth, though it be not directly vttered in expreſſe termes.
For by his facing and bearing his head on high, he would hauehave all men to take notice of his great eſtate or comely perſonage, or ſingular qualities, or ſo me admirable excellencie that is in him. And the lamentable euent of it, bew…ayeth the loathſomneſſe therof: ſithence the Lord is thereby prouoked to ſo great and grieuous diſpleaſure: For it is one, and the firſt of thoſe ſixe and ſeuen things which hee hateth, yea which his Pro. 6. 16. 17.ſoule abhorreth: and therefore will alſo with ſuch ſeuerity puniſh, as hee threateneth by the Prophet ſaying: The high looke of man ſhall be humbled, and the l…ftineſſe of men ſhall bee abaſed, and the Lord only ſhall bee exalted in that day: For the day of the Lord is vponupon all the proud and hau…ie, and vponupon all Eſai. 2. 11. 12▪that is exalted, and it ſhall be made low.
The plowing of the wicked, &c.] The proiects, plots, and practiſes of ſinfull proud perſons, which by a borrowed ſpeech are called plowing, in regard of the induſtrie whereby they ſeeke to accompliſh their purpoſes, is ſinne, they are ſuch attempts as tend to the breach of Gods holy law: either for impiety, or vnrighteouſneſſe, and turne conſequently by due deſert to their owne ruine, as a recompence of ſinne, vnleſſe they breake them off by repentance. The drift therefore of this ſentence, is, to declare the pernicious effects of pride, and the hurts which it worketh to them in whom it raigneth: as puffing vp their minds with euill conceits, filling their hearts with ambitious luſts, disfiguring their faces with arrogant lookes, and peruerting all their endeauours to that which is euill.
For their heart delighteth in it, they greedily long after it, nothing is more pretious vntounto them, no not their corne, cattell, coyne, nor any other commodities. And they are wholly made of fleſh, and ſauour of nothing elſe but fleſh; and therefore to what can they be intent, and diligently, but to that which is ſinful & fleſhly? moreouer, they are the plough-men, hinds, and drudges of Satan, who will not allow them to doe any worke but his, nor permit them at any time to be remiſſe in his worke, much leſſe to bee occupied about the worke of his enemie.
Verſ. 5. The thoughts of the diligent doe ſurely bring plentie, but eueryevery one that is haſtie commeth to want.
THe thoughts, &c.] The prouidence, the wiſe & iudicious forecaſt directing the actions, and affaires of the diligent, of him that is faithfull in his vocation, labouring therein for conſcience ſake, and not for couetouſneſſe, doe by little and little, from time to time encreaſe his ſubſtance, and adde to his ſtocke, ſo that hee walketh in the ready way to great wealth, which either in time he ſhal attaine vntounto in copious and plentifull meaſure, or hauehave his heart well ſatisfied with a ſmaller portion, yet made ſufficient for him with as large a bleſſing from the hand of the Lord that gaue it. VntoUnto which diligent man is oppoſed the haſtie perſon, one that boyleth with an immoderate deſire of riches, and to bee wealthie all at once without delay; whom though he be not vtterly idle, yet God reputeth no better then a ſluggard, becauſe he is not well occupied, nor willing to continue his diligence, if euer he ſhewed any, as his greedie longing after goods doth declare, to the end he may be freed from much trauell, and would get a great deale of ſubſtance with a little labour. Then contrary to premeditation, and the working thoughts of the diligent, is the precipitant raſhneſſe of him that is haſtie, taking matters in hand vnaduiſedly, without deliberation: and therefore the vnhappie euent of him that is vnaduiſed, proueth alſo contrary to the proſperous ſucceſſe of him that is vnaduiſed and circumſpect, the one growing to abundance, the other fading to nothing. And therefore it commeth to paſſe that the more forward and greedy men are after the world, the worſe they are like to proſper, as Saint Iames ſaith: From whence are wars and contentions among you? are they not hence, euen of your luſts that fight in your members? ye lust and hauehave not: ye hauehave e…i… Iam. 1. 2. 3.and indignation and cannot obtaine: ye fight and warre and get nothing, becauſe ye aske not. Ye aske and receiue not, becauſe yee aske amiſſe, that ye might conſume it on your luſts. For the fountaines whereout this ardent deſire of riches, and haſt to bee wealthie doth iſſue, are the filthie ſinkes of pride, vaine confidence, and infidelity: For why doe men ſo highly eſteeme and adore their ſiluer as a God? What cauſeth them to hauehave earthly poſſeſſions in ſo great admiration, and to preferre them incomparably before heauenly grace and glory, but that they deeme honor to be neceſſarily annexed vntounto them, & dreame that ſafety is neuer ſeparated from them, and doubt on the other ſide, that their life muſt needs be vnhappie without them? Moreouer, the waies and practiſes of thoſe that would flee vp ſo faſt to abundance, be ſuch as are fit to draw them downe to penurie, both by the ſting of Gods iudgement, and the ſcourge of their owne imprudence: for neither piety, equity, nor good aduiſement is euer to bee found in a greedy earth-worme. He that maketh too much haſt to bee great, will take more leiſure then he ought to be godly: neither will he ſticke at any iniuſtice, or cruelty, that may ſerue for his aduantage; and therefore it is a true ſaying as well touching that which a couetous …erſon doth, as what he muſt ſuffer: he that hasteth to be rich ſhall not be innocent, or vnpuniſhed: for the Hebrew word ſignifieth both. And how many ſnares hee layeth for himſelfe, to the intangling, and ouerthrowing of his owne eſtate, eueryevery wiſe and diligent eye by ſerious obſeruation may eaſily apprehend. Sometimes hee is ouercharged with multiplicity of affaires, that hee is not able to manage any of them, and therefore ſpeedeth vnhappily in all of them. Sometimes he is caught with vnprofitable bargaines, and contracts: for though the match be very hard, and let the rate be neuer ſo vnreaſonable, yet baite it with time, and giuegive him daies of payment, then be ſure that bite he wil, and downe it ſhall how deerely ſoeuer it coſteth him afterward. And ſometimes the brittle chapman that is ready to breake, prayeth vponupon him, when he hath ought to ſell: he offereth frankely, and giueth largely, for aboue the value of the commodity he would buy, to the intent his word may the more readily bee taken, or his bond alone, with which without more adoe hee purpoſeth to make ſatisfaction. And how long doth he keepe himſelfe out of the vſurers clutches? whoſe net doth take him, and he doth plucke him, vntill he leaue him not a feather to flie with.
Verſe 6. The gathering of treaſures by a deceitfull tongue, is vanity toſſed to, and fro, of them that ſeeke death.
THe gathering of treaſures by a deceitfull tongue] Wealth, and ſubſtance how much ſoeuer, gotten by lying, or deceit, or other abuſe of the tongue, and conſequently, by any vnlawfull meanes whatſoeuer, is vanity, nothing worth, and will doe him no good that ſo commeth by it, toſſed to and fro▪ is as chaffe or ſuch like matter blowen vp and downe by the winde, of them that ſeeke death, that is, they that doe in ſuch ſort gather riches, doe ſeeke death, either of their ſoules, or bodies, or both, though they intend it not, nor be willing of it: and it is a certaine effect which ſuch iniuſtice doth neceſſarily produce. Therefore as the wiſe man in the ſentence going before, hath commended painefull diligence, as a direct and lawfull meanes for the attaining vntounto wealth, ſo in this hee condemneth falſhood, and ſhifting, and that by three arguments. Firſt, becauſe that which they get thereby, is vanity, Pſ…l. …2. 10.it doth their bodies no good: it doth their ſoules no good; it doth their names no good; it doth their poſterity no good: God doth not bleſſe it to their reliefe, they hauehave no protection, or good ſafetie from it, their hearts thereby are not refreſhed with any ſound comfort: they are nothing furthered toward euerlaſting life by the poſſeſſion of it: no true honour and eſtimation doth accompany it: and their children▪ moſt commonly are hurt, and not benefited by that which is no better… 23. …. gotten. Secondly, becauſe it is vnſtable, and vaniſhable, as vncertaine as duſt, whereof one blaſt of winde wil blow away great heapes: it is ſubiect to fire, to theeues, to loſſes, to deceitfull bargainers, to ſuites of law, to Gods curſe, which hath innumerable meanes in a readines to waſte, and conſume them. Thirdly, becauſe it is dangerous and hurtfull, tending to the ruine of the getters, and owners, as will appeare euidently in the next verſe.
Verſe 7. The robberie of the wicked ſhall deſtroy them, becauſe they refuſe to doe iudgement.
THe robberie of the wicked] That theeuery which they commit againſt others, and the goods gotten thereby, ſhall deſtroy them, the Hebrew word ſignifieth, may come of a roote which ſignifieth to terrifie, and feare, and likewiſe to dwell, and ſtay with, and ſo it importeth that their puniſhment ſhall be both terrible, and continuall, it will both affright, and diſmay them, and not be gone in haſte but abide with them, and ſticke faſt vntounto them: or elſe of a word that ſignifieth to ſawe, cut in two, or cut downe, intending the finiall deſtruction and ouerthrow of them; becauſe they refuſe to doe iudgement, his purpoſe is then to confirme the laſt clauſe of the laſt ſentence, and to proue that falſhood, and iniuſtice is moſt pernicious, and hurtfull, which he ſheweth firſt by the effects of it, and then by the cauſe: the effect is vtter vndoing, and that as any man is greedy to inrich himſelfe by iniurious, and wrongfull dealing, ſo faſt he haſtneth, to his owne ruine, and ouerthrow: For they that will be rich fall into temptation, and ſnares, and into many fooliſh, and noyſome luſts, which drowne men in perdition, and deſtruction. For the deſire of money is the roote of all euill, which while ſome hauehave luſted after, they erred from the faith, and pierced themſelues thorow with many ſorrowes. 1. Tim. 6. 9. 10.Oft it commeth to paſſe that life is taken away for it, or their bodies hurt or wounded: but alway the ſoule is plagued, and ſubiect to perill of damnation: malefactors that are taken robbing by the high▪ way ſide with the purſe in his hands: or breaking vp the houſe with their hands in the cheſts, are not ſo ſure to be condemned of the Iudge, and ſtrangled by the executioner, as theſe are to receiue ſentence of the Lord, and periſh by his iuſtice; vnleſſe they conuert with holie humiliation, and ſo he pardon them in merciemercy. There is no poyſon being ſwallowed will more certainely deſtroy nature, then oppreſſion and wrongfulnes, will damne the ſoule; Zaphor, in the booke of Iob ſpake moſt truely to this point ſaying, his meate in his bowels is turned, it is the gall of Aſpes within him. He hath ſwallowed downe ſubſtance, but he ſhall vomit it vp againe: God ſhall caſt them out of his belly. He ſhall Iob. 20. 15. 16.ſucke the poyſon of Aſpes, the Vipers tongue ſhall ſlay him.
The cauſe is the manner of their ſinning, they refuſe to execute iudgement, they faile not thorow frailty and infirmity, but chuſe to offend wittingly, and willingly, with ſtubbornnes, and obſtinacy which make their faults the more intollerable, their offences more impardonable, and their puniſhment more grieuous, and inſufferable.
Verſe 8. The way of a man is peruerſe and ſtrange; but of the pure his worke is right.
THe way] The manners, the life, and conuerſation of a man, of a wicked man, and ſuch a one as is impure is peruerſe, ſinfull, and crooked, ſweruing from all equity, and right, and …range, nothing agreeable to the order that God himſelfe hath preſcribed in his word; and his children doe allow, and obſerue, but of the pure, who is purged, and waſhed from the guilt of his ſinnes by the blood of Chriſt, God pardoning them all thorow the merite of his ſonne: and who is ſanctified, and cleanſed from the filthines of his owne nature, and corruptions by the ſpirit of grace: and who alſo vponupon the hope of ſaluation, is carefull as much as he can to purge himſelfe, his worke, his actions, ſpeeches and courſe of all his behauiour; is right, ſincere, and faithfull, conformable to Gods will, and referred to his glory, not deceitfull, not variable, not crooked, nor in any word vnreformed. Herein therefore the holy Ghoſt declareth the contrariety that is betweene the godly and the wicked, the one doing nothing but that which is euill, either notoriouſly, or otherwiſe thorow hidden fraud, and guile; the other nothing but that which is good, either in practiſe, or deſire, whereof when he faileth, it is through infirmity, and weakenes: for they vſe the faſhion of two contary countries, the one heauenly, the other earthly: and performe their ſeruices in two contrary Princes: the one to Satan, the other to the Lord, and are gouerned and ruled by two contrary lawes, the one of God, the other of the fleſh.
Verſe 9. It is better for a man to dwell in the corner of an houſe top: then with a contentious woman in an wide houſe.
IT is better] More eaſe, and quiet for a man, to dwell euen alone without company, in a corner of the houſe top, in a moſt inconuenient place, yea though it doe not only want neceſſary roome, but alſo ſubiect to the heate of the ſummer, the colde of the winter, the force of the winde, the beating of the raine: (for he alludeth to the manner of their buildings, which were with ſlate roofes, as moſt, Churches, Caſtles, and Towers are with vsus; being therefore delectable places to walke vponupon, but not commodious roomes for lodging and continuall abode eſpecially, when one ſhall be penned vp in an angle or narrow corner thereof) then with a contentious woman, then with a woman giuen to brawling and chiding, in a wide houſe, in a very large, profitable, and pleaſant roome to dwell in. And by this is ſignified, that albeit wedlocke, and a married eſtate be deſirable and full of comfort to fit, and well matched yoke-fellowes, yet nothing is more vnpleaſant and tedious, then that is to him who longeth for peace, and is ſuted with contentions, who ſought a wife for the ioy, and refreſhing of his heart, and hath met with a tormentor continually to vexe him; this is the greateſt outward croſſe, becauſe it is the neereſt, and like to a diſeaſed member, which will continually put a man to paine: which more remote commodities and benefits cannot eaſilie counteruaile; a great houſe ſounding with brawles, and chidings, will bring little contentment to a peaceable minde ſo tediouſly diſquieted.
Verſe 10. The ſoule of the wicked deſireth euill, his neighbour findeth no fauour in his eyes.
THe ſoule,] The very heart, and affections of the wicked wiſheth euill, miſchiefe, and hurt to all but himſelfe, he is ſo kindled with enuy, and his neighbour, he that dwelleth by him, meaning alſo thereby any other: for he that doth not good to thoſe that be about him, is hardly drawne to profit others, hath no fauour in his eyes, findeth no friendſhip at his hands, neither the ſight of his preſence can moue him to louelove, not the ſight of his calamity can moue him to commiſeration: there is no pitty nor compaſſion in his eyes, whereby he ſhould be incited to doe good, no not ſo much as kindneſſe, to giuegive a good countenance, vnleſſe it be with diſſimulation, or to ſuch as are like to himſelfe. So that we may know that it is the propertie of wicked men to be vnmerciful, & hard hearted, eſpecially to ſuch as feare God: ſuch as his ſoule is, ſuch likewiſe is his eye: and ſuch as his eye is, ſuch likewiſe is hand, his tongue, his eare, and eueryevery part of his body. As other ſinnes increaſe: whether it be lying, luſt, ſwearing, or any impiety, or any vnrighteouſnes, ſo doth cruelty with them, becauſe ſelfe louelove is ſtrong in all ſinfull perſons, that filleth the place of all Chriſtian, and brotherly louelove, and leaueth no roome for the ſame in their hearts: moreouer pride aboundeth alway with it, which begetteth enuy, and maketh men vncharitable: neither are they free from the ſting of a guilty conſcience, which maketh them fierce and inhumane: and as they are priuy to themſelues, that they deſerue not to be beloued of any, ſo will they requite it by louing of none: and who knoweth not, but that the deuill is their father, and maſter, who will hauehave them all to beare his image, and be like to himſelfe, and alway compell them to ſerue his turne. Yet it is true, that ſometimes the worſt are made profitable, and helpefull to the beſt: but that proceedeth not from their diſpoſition ſo much as from Gods power, and prouidence who hath the commandement of their hearts, and hands, their lips, and ſubſtance. It is not the nature of the hard rocke to ſend forth water; and yet when the Lord cauſed it ſo to doe to the people in the wildernes, they inioyed the benefit of it. It is not the nature of the Rauen to prouide food for men, but to deuoure all her ſelfe, yet when the Lord appointed one to miniſter food vntounto Elias, ſhe failed not a meale. It was not the cuſtome of the Egyptians to bee louing and kinde to the Iſraelites: yet when the Lord moued their hearts, and ſent a qualme of kindneſſe vponupon them, they were ready to impoueriſh themſelues, and to depart with the beſt Iewels they had, to beſtow vponupon them.
Verſ. 11. When the ſcorner is puniſhed, the ſimple is made wiſet and when the wiſe is inſtructed, hee receiueth knowledge. See chap. 19. 23.
Verſ. 12. He instructeth the wiſe by the houſe of the wicked, which ouerthroweth the wicked in their euill.
HE instructeth] The Lord giueth examples as cleere as precepts to them, that hauehave true wiſedome, and his feare in their hearts; and bringeth them thereby to a iudicious meditation of his iuſtice, and their owne deſeruings, and cauſeth them to profit to their owne repentance, and reformation of their liues, by conſideration of his righteouſnes, who might hauehave plagued them as well as others: and of his merciemercy, goodnes, and patience, who hath laid his ſtrokes vponupon others, and ſpared them, by the houſe of the wicked by the fearefull ſtrokes that light vponupon the wicked themſelues, their ſtates, habitations, families, and poſteritie (for ſo farre doth houſe extend ſometimes in the Scripture) which ouerthroweth the wicked in their euill, which ruinateth, and bringeth to naught euill and ſinful men, for their rebellious and vngodly behauiour againſt him: ſo that the ſeuerit…e of God, and his greateſt plagues againſt godleſſe men, are very vſefull, and many waies profitable to them that hauehave ſound wiſedome and vnderſtanding. The Prophet acknowledged this to the Lord for his praiſe, and teſtimonie, of his peoples vprightnes, ſaying, With my ſoule hauehave I deſired thee in the night, yea with my ſpirit within Eſai. 26. 11. 1. Cor. 10. 11.me, I will ſeeke thee earely: for ſeeing thy iudgments are in the earth, the inhabitants of the world ſhall learne righteouſnes. For God doth ſtrike a few for the inſtruction of many, and would hauehave all his attributes to be thought of, though but one, or a few doe moſt eminently worke, notwithſtanding his iuſtice is moſt ſeene: yet his truth forethreatning ſuch plagues as are inflicted, are not to be paſſed by without reuerence, his power is manifeſted, whereby he is able to bring downe his proud aduerſaries: and ſo his louelove, his merciemercy, and faithfulnes to his owne, is much magnified by preſeruing of them, when their aduerſaries, and his, do fall into ſuch miſerie and miſchiefe.
Verſe 13. He that ſtoppeth his eare at the crying of the poore, he ſhall crie himſelfe and not be heard.
HE that ſtoppeth his eare at the crying of the poore,] That he may not heare, but turneth away himſelfe, and his compaſſion, from them, when they crie to him for reliefe, he ſhall alſo crie, ſhall fall into ſuch miſerie as ſhall make him crie, earneſtly call vponupon, and intreate God, and man, and therein bee helpleſſe without fauour of God, or man: and not be heard, be neu…r a whit the better for it: which puniſhment alſo is due vntounto, and ſhall be executed vponupon ſuch as turne their eare from hearing thoſe, that do relate the ſtate of the poore vntounto thē; or though they doe heare it, yet little regard it: or which turne their eyes from beholding the afflictions and miſeries of their brethren; or if they looke vponupon them, will doe nothing for them: as our Sauiour complaineth of them that ſaw him hungrieMatth. 25. in his members, but fed him not. All commeth to this, that mercileſſe men ſhall receiue no merciemercy. For it is iuſt with GodIam. 3. 13. ſo to puniſh them, which neither regard his commandement, nor his people, nor the members of his Sonne, nor their owneIob. 31. 19. Eſai. 58. 7. fleſh, as poore diſtreſſed men are called by the Prophet.
Verſ. 14. A gift in ſecret pacifieth anger, and a reward in boſome ſtrong wrath.
A Gift] Giuen, and receiued alſo of any, either high or low, offended with thee, in ſecret, cloſely & ſecretly giuen, pacifieth anger, conceiued againſt a man, and a reward in the boſome, carried in the boſome, and ſo giuen to another man, pacifieth, and ſtilleth mighty and raging wrath. His drift is therefore to ſhew, that gifts preuaile much with thoſe that receiue them, and worke a great impreſſion in their affections.Prou. 17. 8. and 18. 16. Becauſe men naturally are poſſeſſed with a deſire of hauing, and therefore that is acceptable to them which may encreaſe their ſubſtance. And becauſe the bringing of preſents, eſpecially to one offended, and moued with indignation, is a teſtimonie of ſubmiſſion, whereby the partie conceiuing diſpleaſure is after a ſort honoured, which will worke as much vponupon a great mind, as the valew of the thing beſtowed will vponupon a greedie mind, and therefore either for one cauſe or other it is accepted.
Verſ. 15. It is ioy to the iust to doe iudgement: but deſtruction ſhall be to the workers of iniquitie.
IT is ioy to the iust] The godly and righteous man taketh great delight and pleaſure, to doe iudgement, to deale righteouſly with God, and iuſtly with men, and to be vpright in all his actions: a good man hath his greateſt comfort in well doing. The example of our Sauiour, the beſt, is both a paterne and worker of this: and he teſtifyeth thus of himſelfe: My Ioh. 4. 3. 4. Gal. 5.meate is to do the will of him that ſent me, and to finiſh his worke. For as goodneſſe is the fruit of the ſpirit, ſo is ioy alſo, and a companion of goodneſſe. Moreouer the ſeruices of Chriſtians are not enforced by compulſion, but performed with louelove, and whatſoeuer louelove doth, it doth it cheerfully and gladly: and adde hereunto that hope hath a great hand in the workes of the righteous, and that doth with all gladneſſe and comfort waite for a reward, accounting all good workes which are done in earth, to bee certaine treaſures layed vp in heauen, ſo that well doers in the kingdome of grace, hauehave ioy mixed with their righteouſneſſe, and in the kingdome of glory are aſſured they ſhall hauehave ioy giuen them for their righteouſneſſe. HowbeitRom. 14. 17. this ioy is either more or leſſe, according to the degree of their grace; the beſt feele moſt, thoſe which hauehave leſſe faith doe that which is good with leſſe delight: all doe obey God with ſome gladneſſe, but none with perfection of gladneſſe, becauſe there is not a perfection of mortification.
So much naturall corruption as remaineth, ſo farre a man is hindred from this alacritie and cheerfulneſſe, which euen that worthie Apoſtle found in himſelfe, which hee alſo confeſſeth, ſaying: I deligh… in the Law of God after the inward man? but Rom. 7. 22.I ſee another law in my members, warring against the law of my mind, bringing me into captiuity vntounto the law of ſ…nne, which is in my members. But deſtruction, eternall perdition both of ſoule and body, with manifold perils and calamities, foregoing the ſame, ſhall be for the workers of iniquity, becauſe it is their conſtant and common practiſe, their trade and profeſſion: for there is great difference betweene the working of iniquitie, and to be a worker of iniquity, the one may ſometimes befall a Saint; the other is alway proper to a ſinner: So that this then he meaneth, that wickedneſſe in time will vtterly vndoe the wicked: as the Pſalmiſt confeſſeth, ſaying: When the Pſal. 92. 7.wicked ſpring like graſſe, and all the workers of iniquity flouriſh, they ſhall be deſtroyed for euer. For all the threatnings of God are againſt them, and all the attributes of God are againſt them, his truth, his anger, his iuſtice, and his power. &c. Here is ſomewhat more to be vnderſtood then is expreſſed in both the ſtraines, the reward of the godly for their goodneſſe is concealed in the former; and the propenſion of the wicked to euill in the latter: the oppoſition therefore ſtandeth thus: It is ioy for the iust to doe iudgement, and he ſhall obtaine ſaluation: but it is ioy for the workers of iniquitie to do miſchiefe, and therefore they ſhall be deſtroyed.
Verſ. 16. The man that wandreth out of the way of vnderſtanding, ſhall remaine in the congregation of the dead.
THe man that wandreth] Which followeth his owne carnall reaſon, or ſenſuall luſts, which liueth according to the courſe of the world, walking after the fleſh, and not after the ſpirit, and ſo goeth out of the way of vnderstanding, out of theRom. 8. courſe that Gods wiſedome hath preſcribed, ſhall remaine, ſhall hauehave an euerlaſting abode without all hope, or poſſibility of recouerie, in the congregation of the dead, amongſt that great number of people that are dead already, both in ſoule, and body, or elſe through their wickedneſſe make haſt to the ſame. This ſentence by a compariſon taken from trauellers, containeth a deſcription of the condition of the wicked: firſt, their behauiour is reſembled to a voyage, which is altogether in aberration and by-paths: and ſecondly, the ſucceſſe of the ſame to the end of a iourney, very vncomfortable, like vntounto a Iayle, or houſe of correction full of malefactors, being vponupon the racke, or otherwiſe tormented: yea rather banging vponupon the gallowes, as he alſo muſt do with them for company. And his intent is to ſhew that there is no paſſage to ſaluation or happineſſe but by the word of God. The whole firſt Pſalme is ſpent in this argument, declaring two kinds of men, two oppoſite waies, two contrary eſtates: for the way of the word is pleaſing to God, and wilfull wandring out of it is abominable vntounto him; the one hath the promiſes, and is bleſſed; the other hath the threatnings, and is curſed.
That hath the ſpirit of God to guide them that walke in it; the other the world the fleſh, and the diuell to deceiue the paſſengers: that hath Chriſt for the gate to let men in; the other hath Chriſt to be the Porter to barre them out. And becauſe companie is delightfull, and men doe moſt willingly trauell where are moſt companions; and ſociety in euill doth ſeeme to promiſe ſafety vntounto it, or at leaſt to mittigate the penaltie, if they may hauehave others to ſuffer with them; …e doth purpoſely aggrauate this puniſhment. By relating the multitude of them that are ſo puniſhed, the Prophet Eſa… doth the like: And they ſhall be afraid, anguiſh and ſorrow ſhall take them, and they ſhall hauehave paine as a woman that trauelleth: eueryevery one ſhall be amazed at his neighbour, and their faces ſhall bee like ſtames Iſai. 13. 8.of fire. And for the like purpoſe our Sauiour vſeth a parable in the Goſpell, bringing in this for one miſery to come vponupon the hypocrites at the end of the world; that like tares, they ſhall be bound together in bundles, and caſt into the fire to beeMat. 13. 30. burnt.
Verſ. 17. He that loueth pleaſure ſhall be a poore man, and he that loueth wine and oyle ſhall not be rich.
HE that loueth pleaſure] Who cannot moderate himſelfe in the vſe of recreations, but too much affecteth them, and immoderately followeth them, to the ſatisfying of his fleſhly delight, ſhall be a poore man, though hee were neuer ſo rich before: and hee that loueth wine and oyle, or fat things, (for the word ſignifieth as well fatneſſe, as oyle) ſhall not bee Shemen.rich, either ſhall not attaine vntounto wealth, or if hee doe, hee is not like long to continue wealthie.
The ſcope is to ſhew, that voluptuous perſons take the way to bring themſelues to penurie: euen lawfull delights, when they be exceſſiue, turne to be ſins, and cauſes of miſery. Saint Iames teacheth, that the earth is not a place, and conſequentlyIam. 5. 5. that this life is not a time, to liue in pleaſure: but that is to be referred till reſt be giuen from labours, for a reward in heauen after this life. The Lord in wiſedome doth purſue this ſinne with the penaltie of pouerty for diuers cauſes: as one, becauſe it is due, and proportionable to their courſes; they fruitleſly ſpend their time, and is not equall that they ſhould bee reſtrained from wealth and ſubſtance, which is the fruit of time well ſpent. They offer violence to the good gifts and creatures of God, by riotous and waſtfull deuouring of them; and therefore it is equall the good gifts and creatures of God ſhould be deliuered out of their hands, to ſerue for the vſe of others which will vſe them better. Bee they reprobates that liue in this ſin? need and want is the fitteſt rod to make them ſmart, whoſe happineſſe conſiſteth in luxurie, and bellie cheere; are they elect, and ſuch are reclaimable? a better meanes cannot bee found to helpe them to repentance, then to put them to drinke a potion of ſorrow and paine; of hunger and thirſt; of co…d, and raggedneſſe; who ſurfeited before with delights, eaſe, and abundance.
Verſ. 18. The wicked ſhall be a ranſome for the righteous, and the tranſgreſſor for the vpright.
THe wicked ſhall be a ranſome for the righteous] viz. Many times it falleth out that when the godly are in trouble, or in perill, they eſcape out of the ſame and be preſerued, and the whole burthen thereof fall vponupon the backe of their enemies, or ſome euill doers, vponupon whom God doth inflict that which man had prepared for the hurt of the righteous▪ as is plaine by the example of the Egyptians who were drowned, that the Iſraelites might bee deliuered; and of Haman hanged, that M…rdecaie might bee freed. It is a word borrowed from theCopher. Leuiticall Law, wherein gifts were giuen, or ſacrifices offered, or oblations conſecrated. Sometimes for mens ſoules, for remiſſion of ſinnes, not for the merits of the worke, but for the merits of Chriſt, who was figured in thoſe ſacrifices: ſometimes for the exchange, and buying out of thoſe things which were deſtinated to ſacred vſes. This proceedeth from the loueloveIſai. 3. 4. which God beareth to his people, whom hee incomparably preferreth before the vngodly, more then men are eſteemed aboue beaſts: who would not kill a dog, to ſaue the life of the child? Abraham was glad to ſacrifice a Ramme in ſtead of Iſaac his ſonne. And if Iacob might hauehave recouered Ioſeph for a ſwine, or a Goat, would hee not moſt willingly hauehave giuen them for him? This verſe agreeth wholly in ſenſe with the 8. verſe of the eleuenth chapter.
Verſ. 19. It is better to dwell in a wilderneſſe, then with a contentious, and angry woman.
THe deſart is a very incommodious and vncomfortable place to dwell in: for therein good things are wanting, and euils abounding. The Iſraelites found this true by their experience, who in the deſart not onelyonly wanted food, and drinke, but were ſtung with Serpents. Neuertheleſſe it is more tollerable to abide in the wilderneſſe among venomous creatures, and wild beaſts, then to dwell in neuer ſo faire or plentifull an houſe, with a brawling and vnquiet woman: for ſhee by her words and dealings will both prouoke a man to griefe, then any beare, or ſerpent. As in the ninth verſe of this Chapter.
Verſ. 20. There is a treaſure to bee deſired, and oyle in the dwelling of the wiſe, but a fooliſh man ſpendeth it vp.
THere is a treaſure to be deſired, and oyle in the houſe of the wiſe▪ In the habitation of the prudent houſholder, there is layed vp ſtore of all things which are neceſſarie and delectable, and hereby he doth commend the liberality and bountie of God towards thoſe or his ſeruants, who apply their vnderſtanding, and other gifts to godlineſſe, and frugality. Hee doth allow ſufficient both for neceſſity and delight to them that be thri…cie and godly: as that holy ſeruant of God acknowledgeth vponupon comfortable experience, ſaying: Thou dost prepare a table before mee in the ſight of mine aduerſaries, Pſal. 23. 5.thou doſt annoint my head with oyle, and my cup runneth ouer. Becauſe he is rich enough and hath plentie of all creatures▪ for beaſts, and birds, and fiſhes, and all manner of vnreaſonable creatures; yea for wicked men alſo, which are baſer then any of theſe; and it pleaſeth him ſo to recompence that piety and godlines which is in his ſeruants, and likewiſe their diligence,Pſal. 112. painfulneſſe and prudence: and he maketh them his granarie and ſtore-houſe, for the reliefe of many other his diſtreſſed people: compaſſion is in their eyes, when they ſee their brethren in need, they distribute and communicate to the poore, if they hauehave it, he knoweth they will faithfully diſpenſe that which is put into their hands, and therefore putteth them in truſt to be his cofer…rs. True it is that all hauehave not great abundance, but many are kept within a ſhorter tedde…, and the Lord dieteth them, that they ſhould not ſurfeit with exceſſe: for too much would make them too high minded, and too worldly minded: but no good man hath too little, and want of comperence, according to the prayer of the holy man, in the 30. chapter, and eighth verſe. For a ſmall ſubſtance is bleſſed by God for great vſe: as was the widdowes caſe with her cruſe of oyle, and barrell of meale: and as is promiſed in the Pſalme▪ a ſmall thing to Pſal. 37. 6.the righteous, is better then great riches to the wicked. But a fooliſh man ſpendeth it vp: The vnthriftie perſon either ſpendeth as faſt as hee getteth, and ſo can neuer keepe ſtore together, or elſe by his prodigality, lauiſhing out his great patrimonie, and great ſubſtance left him of his parents, becommeth bankeroupt. See verſ. 17. of this chapter.
Verſ. 21. He that followeth after righteouſneſſe and mercy, findeth life, righteouſneſſe and honour.
THis is the property of a godly man that hee followeth after righteouſneſſe and mercy, or kindneſſe; that is to ſay, hee doth not ſlackly ſeeke after, but enſue with earneſtneſſe thoſe two vertues which are moſt excellent, and vnderunder which all other are contained: the former of theſe is righteouſneſſe, which is that vertue whereby that which is due is performed: the latter is mercy, whereby good is done of a mercifull and kind affection. Hee that thus ſeeketh after theſe two vertues, ſhall finde theſe three iewels, and ſingular rewards: the firſt of theſe is life, that is, length of daies in this world, with all manner of comfortable bleſſings: the ſecond is righteouſneſſe, as good as, or better meaſure from the Lord, and men, then hee obſerued in his dealings. The laſt is honour, that is to ſay, glory, both in heauen and earth, before the Almighty, and before the faithfull: yea and ſomtimes with the tongues, but commonly with the hearts and conſciences of the wicked.
Verſ. 22. A wiſe man ſcaleth the city of the mighty, and caſteth downe the ſtrength of the confidence thereof.
A Wiſe man] Who is qualified with ſound iudgement and dicretion, ſcaleth, as a conquerour aſſaulteth, and winneth the city of the mighty, the fort and hold which mighty men poſſeſſe, and keepe the walles and bulwarkes of it, wherin they much truſted, thinking themſelues thereby to bee in ſafety. He meaneth that wiſedome is more excellent then ſtrength, and that in controuerſies and ſtrifes: it helpeth more to the victorie to be prudent then puiſſant, according to the teſtimonie of the Wiſe man ſolemnly profeſſed: I ſay better is wiſedome then ſtrength: though the wiſedome of the poore bee Eccleſ. 9. 16.deſpiſed, and his words not heard. For a man endued with wiſedome ſhall beſt find out equity, and be moſt ready to find out a good cauſe: and he will beſt diſcerne of his aduantages, and find out fit meanes for the managing of his matters. A weake man that hath the benefit of ſight, will be too hard for a Giant that is blind: and how commeth it to paſſe that a little man can maſter a great beaſt? but that the reaſon of the one preuaileth more then the power of the other.
Verſ. 23. Who ſo keepeth his mouth and his tongue, keepeth his ſoule from troubles.
WHo ſo keepeth his mouth] Taketh heed to his words, and is conſiderate in all his ſpeeches, not to be mute, when he ought to ſpeake, nor then to ſpeake when it becommeth him to be ſilent, nor raſhly vttereth any thing that may be vnfit or vnſeaſonable, or any way for his diſaduantage, keepeth his ſoule, him ſelfe and his life from troubles, from that griefe, and thoſe afflictions, which vnaduiſed men doe caſt themſelues into by the miſgouernment of their tongues. See chap. 13. 3. and our note vponupon that place.
Verſ. 24. Proud, and ſtubborne ſcorner is his name, whom in his furie worketh pride.
THat is to ſay, he publikely is branded with many titles of reproch, as with the name of a proud man, one that is high minded, and vain-glorious; and of a ſtubborne perſon, that is, ſtomackfull, and very wilfull: and of a ſcorner, one that is a contemner and derider of all others beſide himſelfe, and indeed a very euill and peſtilent man, (for the word commonly is taken (as in the firſt Pſalme, and other places) for him thatLets. is deſperately wicked,) who in his furie worketh pride, either by doing at that time ſome preſumptuous action, or elſe by vttering ſome inſolent ſpeeches; for many being angry becauſe their commandements are not obeyed, their deſires fulfilled; that they may make their power knowne, perſecute ſuch as reſiſt them, or attempt high matters in the pride of their heart. So did Lamech when he boaſted, that he would ſlay a man in his wound: Dathan, and Abiram when they roſe againſt Moſes: Nabuchadnezzar when he blaſphemed God, ſaying to Shadrach, Meſhech, and Abednego, Who is that God that ſhall deliuer you out of mine hand? and afterward caſt them into the fiery furnace: and Herod, when in his rage, for being defeated of Christ did maffacre the little infants.
Verſ. 25. The deſire of the ſlothfull ſlayeth him: for his hands refuſe to labour.
THe deſire of the ſlothfull] The things which hee deſireth, and cannot obtaine, ſlayeth him, grieueth him at the hart, and almoſt killeth him: for they that will ſpare themſelues from needfull and Chriſtian paines, ſhall bring vponupon themſelues hurtfull and ſhamefull paines, miſerie ſhall purſue, and want will bring them to deaths doore: for his hands refuſe to labour, he doth nothing but wiſh, but vſeth not the meanes to prouide for himſelfe, and therefore muſt needs periſh. The fault is not layed vponupon his debility, but vponupon his wretchleſnes. They are not to bee charged for idle perſons which cannot worke, but which will not, for againſt ſuch dealt the Apoſtle,2. Theſ. 3. 16. that if any would not worke, they ſhould not eate.
Verſe 26. He coueteth greedily all the day long, but the righteous giueth and ſpareth not.
HEe] The ſluggard mentioned in the former verſe: (for he doth inſiſt in the fame matter) coueteth greedily all the day long, he vehemently luſteth after other mens goods; from time to time, and inceſſantly, liuing both vncomfortably to himſelfe, and vnprofitably to others: for hee doth no good that others might be benefited: nor getteth any good that himſelfe might be relieued. So that hee noteth the ſlothfull perſons of all others, to be moſt inſatiably couetous. Their thoughts are ranging abroad, and ſurueying of eueryevery mans eſtate, with a longing deſire to hauehave, as much as, or more then the beſt: and the practiſes of many do conuince them of this, and for inſtance that of gameſters, who would win all the money in the world, if their skill and good hap would ſerue: they would not ſpare their deareſt friends, but rob them of all that they are worth, if the dice, and cards would giuegive them the aduantage thereto. How many inuiting gueſts vntounto their table vnderunder pretence of kindnes, doe make them buy their meate dearely, and pay an vnreaſonable ſhot for it, before they depart? ſometimes threefold: ſometimes ſeuen fold: ſometimes ten fold: ſometime twenty fold, and more then their dinner was worth. And doe not gueſts inuited very often requite the ſame vntounto thoſe, who in good will hauehave entertained them, and with great charges made them good cheare: they doe not only deuoure their hoſt his meate, but as cruelly as theeues, bereaue him of all his money, that the family fare the worſe for their comming ſeauen yeares after? See Chapter 13. verſ. 4. But the righteous giueth: vntounto the ſluggard is oppoſed one that is truly diligent, and faithfull in his calling, whom he ſeeth as contrary to the other in diuers reſpects: as firſt that he is righteous and iuſt, whereas that laſie ſluggard is wicked and vniuſt: he is liberal, (for he giueth to them that are in diſtreſſe) whereas the other is hard hearted, and rauenous not ready to beſtow any thing, but violent, in his deſire to get that, which his neighbours hauehave: he is of good eſtate, and able to continue his liberalitie, he ſpareth not, either through niggardlines, or through neceſſitie to miniſter reliefe to them that want: the other is beggarly, and ſo farre from ſufficiencie to yeeld help to his brethren, that he is burthenſome to them, and lieth as a charge vponupon them. This good eſtate of the godly man is deſcribed by the Prophet in the Pſalmes, ſaying, He hath diſperſed Pſal. 112. 9.and giuen to the poore, his righteouſnes endureth for euer, and a reaſon thereof is aſſigned, becauſe he meaſureth his affaires by iudgement. And the Apoſtle, according to this text, doth perſwade men to bee laborious, that they may the better exerciſe liberalitie, ſaying, Let him that ſtole, ſteale no more, but Epheſ 4. 2….labour with his hands the thing that is good, that he may giuegive to him that needeth.
Verſ. 27. The ſacrifice of the wicked is abomination to the Lord: how much more when he bringeth it with a wicked mind.
THe ſacrifice of the wicked] That ſeruice whatſoeuer which they pretend to performe to God: whether prayer, thankſgiuing, or ought elſe, is abomination, very offenſiue and diſpleaſing to the Lord; and therefore alſo reiected of him, as a hainous ſinne. See chap. 15. 8. how much more when he bringeth it with a wicked minde? when hee intended to effect ſome miſchiefe, vnderunder pretext and colour of deuotion, and for the eaſier effecting of his wicked purpoſe: as Balaam, and Balaac did, when they intended to curſe the people of God: and as Abſalom who with the ſhew of performing a vow at Hebron, conſpired againſt Dauid, and raiſed vp rebellion againſt his owne father: and as the Phariſies did, who vnderunder the pretence of long prayers, deuoured widowes houſes: ſuch was the faſt appointed by lezabel, and ſolemnized by the Iezralites, to murderEſai. 58. 4. Naboth: and the people alſo in Eſaies time, who fasted for ſtrife and debate, and to ſmite with the fiſt of wickedn…ſſe: ſuch were the ſermons of them alſo, whom Paul charged to hauehave preached Chriſt of enuie, and to adde to his bands.Phil. 15. 16.
Verſ. 28. A falſe witneſſe ſhall per…ſh: but he that heareth, ſpeaketh conſtantly.
A Falſe witnes] A vaine perſon, who teſtifieth things which he neuer heard, or ſaw, witneſſeth lyes: (for lyes are vntruths, and deuiſed by the braine of ſome deceitfull perſon or other) ſhall periſh: for being intrapped in his ſpeech or puniſhed by the Magiſtrate, or the Lord himſelfe, he ſhall be put to ſilence, with ſhame, or cut off from the earth, ſhall not liue, or at leaſt hauehave no hearing for his lyes any longer time: for his inſtability and doubling will bring him out of credit at leaſt, if not deſtruction. See Chap. 19. verſ. 5. 9. But he that heareth the truth of matters knowing alſo the ſame, and being as it were, an eye witnes; (for he putteth one ſenſe for ſundry) ſpeaketh conſtantly, telleth the ſame tale alwayes and in all places, when he is called thereto, whereſoeuer, whenſoeuer, and before whom ſoeuer. Paul was the ſame man, when he made a ſpeech to the chiefe captaine, and to Felix, and vntounto Feſtus, and vntounto Agrippa. See Chap. 12. 19. The oppoſition ſtandeth thus; A falſe witnes vttereth matters which he neuer heard himſelfe, and therefore ſhall periſh, or hauehave his mouth ſtopped: but a faithfull witneſſe ſpeaketh nothing but that hee heareth himſelfe, or hath certaine knowledge of, and therefore ſhall ſcape deſtruction, and ſpeake conſtantly.
Verſe 29. A wicked man hardneth his face; but as for the vpright, he directeth his way.
A Wicked man hardeneth his face] The vngodly perſon goeth on in his ſinning without ſhame, or returning backe: the ſeate of baſhfulnes is in the face, ſo that whereas he ſaith, he hardeneth his face, it muſt be vnderſtood that he either defendeth his ſinne, or excuſeth it, or proceedeth therein without bluſhing. He is likened to a traueller, that fetteth his face againſt the wind and weather, and goeth on forward in his iourney, whether he be in the way or out of the way, all is one with him. But as for the iuſt he directeth his way; for the iuſt man walketh warily and ſoberly in this world, and taketh care, that neither he erre in any of his opinions, nor ſwerue from the law of God in any of his actions: wherefore alſo if he be reproued, or admoniſhed for any thing that is noted to bee amiſſe in him, he reſiſteth not, but amendeth his fault, and as much as in him lieth, frameth himſelfe in the whole courſe of his life, vntounto the obedience of the Lords commandements.
Thus ſtandeth the oppoſition: The wicked man is impudent, and therefore careleſſe alſo how he walketh: but the righteous is modeſt and ſhamefaſt, and therefore directeth his ſteps.
Verſe 30. There is no wiſdome, nor vnderſtanding, nor counſell againſt the Lord.
BY the particulars he meaneth that there is nothing in man, whether wit, policy, or craft, or confederacy, that can infringe the decree of God, or hinder the effect of his purpoſes. For he denieth not that carnall wit, that the ſtreine of wicked mens art, that the depth of ſubtilty, that combinations and coniurations are oppoſed againſt the Lord, with all their power, and plotting, and helliſh practiſes, but they take no place, they nothing preuaile, as the Pſalmiſt ſaith, The Lord breaketh the counſell of the heathen, and bringeth to naught the Pſal. 39. 10.deuices of the people. The counſell of the Lord ſhall ſtand for euer, and the thoughts of his heart throughout all ages. And, Why doe the heathen rage, and the people murmur in vaine? The Kings of the earth band themſelues, and the Princes are aſſembled together Pſal. 2. 1. 2. 3.againſt the Lord, and againſt his Chriſt: let vsus breake their bands and caſt their cords from vsus. But he that dwelleth in the heauens ſhall laugh, the Lord ſhall hauehave them in deriſion. And although ſometimes things ſeeme to be effected by the cunning practiſes of crafty heads againſt God, and godlineſſe, againſt good men, and iuſt cauſes, yet nothing is done by the force of their wit, but onelyonly by the vertue of Gods will, ſometimes for the correction of his people, and ſometimes for their triall, but all for their good, and our glory, as the Apoſtles together apprehended, and acknowledged in that which ſeemed the moſt direfull ſucceſſe which euer ſinfull man found, for the crucifying of the moſt righteous innocent Sauiour of the world. Doubtleſſe (ſay they) againſt thine holy ſonne Ieſus, whom thou hadſt annoynted, both Herod, and Pontius Pilate, Act. 4. 27.with the Gentiles, and the people of Iſrael gathered themſelues together, to do whatſoeuer thine hand, and thy counſell had determined before to be done. For how can any thing be of force againſt him, who giueth to all creatures their being, and from whom men receiue all the faculties of their mind, and ſtrength of their bodies; who foreſeeth all future purpoſes, and deſignements: who aſſigneth to eueryevery man, all the actions that he ſhall effect: who is preſent in eueryevery place with wiſdome and might, to croſſe all aduerſary craft and power.
Verſe 31. The horſe is prepared for the day of battell: but ſaf…tie is of the Lord.
THe horſe is prepared] So are weapons alſo, and armour, and ſouldiers that ſhould vſe them; they are muſtred, and they are trained: yet the victory is doubtfull how great ſoeuer the army be, how good ſoeuer the armour is, and how skilfull and valiant ſoeuer the warriers be: For the King is not ſaued by the multitude of an hoſt, neither is the mighty man deliuered by his great ſtrength. A horſe is a vaine helpe, and ſhall not deliuer Pſal. 33. 16. 17.any by his great ſtrength▪ for ſafety is of the Lord, hee giueth power to that ſide which ſhall win the field, without need or helpe of their forces: for ſometimes the ſmaller multitude preuaile, and ſometimes the weake ſouldiers preuaile, as the wiſe man by experience obſerued, ſaying, I returned and ſaw vnderunder the ſunne that the race is not to the ſwift, nor the battell to the Eccleſ. 9. 11.ſtrong. Now it is not Salomons intention to limit the point, and reſtraine it to this particular, but his meaning is that the ſucceſſe of eueryevery thing is in Gods hands, and ſtandeth not in the force of the meanes, though neuer ſo lawfull and likely, as it is ſaid, Except the Lord build the houſe, they labour in vaine that build it: Except the Lord keepe the city, the keeper watcheth Pſal. 127. 1. 2.in vaine: It is in vaine for you to riſe vp early, and lie downe late, &c. For though great paines bee taken for riches, yet wealth is from the Lord: though great riches be gotten for the raiſing vp, and ſupportance of a family, yet honor and eſtabliſhment is from the Lord: though counſell be taken, and diligence be vſed, for the following of cauſes, and managing of ſuits, yet the ſentence is from the Lord: though phyſicke be miniſtred, and medicines applied, yet the recouery of health is from the Lord, &c.