A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 22
CHAPTER. XXII.
Verſe 1. A good name is to be choſen rather then great riches, and louing fauour then ſiluer and gold.
A Good name,] viz. Reputation, or a good report gotten by good men, for weldoing: (for it is not that commendation which is giuen by the wicked, for doing of that which pleaſeth their humour) is to bee choſen, by ſuch as louelove and feare the Lord, and the fellowſhip of his Saints, rather then great riches, more then any commodities of this life. In the booke of Eccleſiaſtes, it is preferred beforeEccleſ. 7. 2 Matth. 26. the beſt oyntments, which in thoſe parts were of great value, and were reckoned for treaſures, and eſteemed with theIſai. 39. 2. Prou. 10 7. moſt pretious things. For a mans credit, and honour is of outward things his beſt poſſeſſion. Becauſe it is peculiar to good men; whereas other things in a more plentifull meaſure, are among the wicked. Hypocrites and ſinners may bee applauded: as Herod, and the Phariſees were; but it will turne to their perpetuall ſhame at the laſt, as Herod felt, and the PhariſeesAct. 12. Luk. 6. 26. were foretold. The deepeſt hypocrite cannot poſſiby long retaine his eſtimation, or at all attaine vntounto true praiſe: for that is neuer ſeparated from a good conſcience, foraſmuch as it is not of men onelyonly, but of God himſelfe, and is alway theRom. 2. 29. perfume of faith, and obedience: and herein it is more excellent then any earthly ſubſtance, in that it is ſo durable and perpetuall: death bereaueth a man of all his goods; they are owned by a new maſter ſo ſoone as ſoule and body bee ſeparate; but iuſt praiſe remaineth ſtill a mans owne: it taryeth behind him in earth, and goeth with him alſo to heauen, and will moſt grace him at the laſt day, at the Iudgement ſeate of Ieſus Chriſt. It may ſeeme ſometimes to bee aboliſhed, by the malitious ſlanders, and accuſations of wicked men; as Naboths was when hee was defamed as a blaſphemer, and a traitor: but it is obſcured but for a time, as it were clouds comming betweene mens eyes, and the rayes of the ſunne: but it cannot be taken away for euer, no more then clouds can euer keepe the Sunne from ſhining: for they that cannot take away grace, can neuer take away true glory. Waite on the Lord Pſal. 3. 3.(ſaith Dauid) and he ſhall bring forth thy righteouſneſſe as light: and thy iudgement as noone day. And louing fauour, that good liking whereby any perſon is acceptable and gratious in the ſight of God and man: then ſiluer and gold, then thoſe things that are moſt deſired and coueted after in the world: for it is a great bleſſing from God vponupon due cauſe to bee belouedPſal. 106. 46. and fauoured of men. This is obſerueable in Daniel, in Ioſeph, in Dauid: & in many others whom the Scripture mentioneth, and eſpecially our Sauiour himſelfe, who is ſaid to encreaſe in wiſedome, and ſtature, and fauour both with God and Luk. 2. 52.men. By this meanes many benefits are obtained, which otherwiſe could not bee gotten: and much good is done which without this could not be performed: as the preſeruation of the Church by Hester and Mordecay: the building of the Temple by Zerubbabel: and the repairing of Ieruſalem by Nehemiah. The Scriptures abound with examples of this nature.
Verſ. 2. The rich and the poore meet together, and the Lord is the maker of them all.
THe rich] Who for a time hath abounded with wealth, and great plenty either by his owne getting, or by other mens gifture, or by any ſuch meanes, (whether iuſt, or vnrighteous,) as it hath pleaſed Gods moſt righteous prouidence to direct for that purpoſe, and the poore, hee that hath taſted of aduerſity, and drunke of the bitter cup of penurie, doe meet together, not all, but ſome, whom the Lord ſometimes ſingleth out from the reſt, of both eſtates, to make them acquainted with both eſtates, doe finde an alteration of their former conditions, the one falling or riſing to that which the other formerly had beene; as paſſengers iourneying from contrary coaſts, doe meet in the mid way, and this man trauelleth thitherwards, from whence that man is lately gone and departed. For no outward eſtate is certainly perpetuall, and vnchangeable, but that falleth out to be true which both Hannah, the gratious mother of Samuel, and Mary, the bleſſed mother of Chriſt did ſing: They that were full are hired forth 1. Sam. 2. 5.for bread, and the hungrie are no more hired. And, he hath put downe the mighty from their ſeates, and exalted them of low degree. He hath filled the hungry with good things, and ſent away Luk. 2. 52. 53.the rich empty. Riches would be vntollerably admired, if there were a perpetuity of them, ſithence that now being ſo fugitiue they are ſo greedily coueted, and ſo confidently truſted in. And the ſtability of their ſtate which had once gotten the poſſeſſion, ſubſtance would turne to the hurt of their neighbours, who ſhould thereby continually be depriued of the benefits thereof: for if all waters ſhould be dammed vp in a few mens ponds, what would become of the grounds, and cattell of others? On the other ſide, pouerty certaine and continuall, would impaire that cheerfulneſſe which is in labour and diligence, and that thankfulnes for the good ſucceſſe of the ſame: Gods promiſes for earthly bleſſings would not be ſo forcible, nor his power and prouidence ſo cleere and conſpicuous. And the Lord is the maker of them all, the maker of the men, the maker of their eſtates, and the maker of that change and alteration which often happeneth, that the one might become gratefull, and the other humble. This parity did rich Iob acknowledge to be betweene himſelfe, and his poore vnderlings, his ſeruants, his bondmen. Did not hee that made me in the womb, make him? and did not one faſhion vsus in the wombe? It is hee then that giueth life, and breath, and reaſon, and being to all: and it is he that allotteth to eueryevery man his portion, ſome to be full, ſome to be empty, ſome to hauehave much, ſome to be worth little: ſome to be able to giuegive, ſome to hauehave need to receiue. If all were rich, the bleſſing would not be ſo acceptable, according as many excellent gifts, being yet common, are not, as fire, light, warmth, water, ayre, &c. Neither would there ſeeme to be ſo much need of prayer for ſubſtance, or the preſeruation thereof. If no man were in want, few men would take paines to trauell for others, if neceſſity did not compell them;Deut. 15. 11. and then there would be none to exerciſe mercy vponupon. If all were poore, who ſhould be the helpers of them? who ſhould ſupply their wants, and miniſter reliefe vntounto them? And who could carrie the countenance, the port, and conſequently the reuerence of magiſtracie, and of publike authority?
Verſ. 3. A prudent man foreſeeth the euill, and hideth himſelfe: but the ſimple paſſe on, and are puniſhed.
A Prudent man.] He that hath learned holy and heauenly wiſedome, ſeeth the plague, foreſeeth ſome iudgement and puniſhment ready to fall vponupon himſelfe, or the publike eſtate, which hee diſcerneth by the knowledge of ſins committed, and the due meditation of the threatnings of God againſt the ſame; all which he verily beleeueth will be executed, and hideth himſelfe, dealeth like diſcreet perſons, who apprehending by ſight or ſignes ſome tempeſt ariſing, betake themſelues to couert, either in a houſe, or vnderunder a buſh, or in ſome other commodious and ſafe place of refuge. Spirituall foreſightIob 31. 1. and preuention of euils, is by auoiding the ſinnes that may bring hurt; or by humbling our ſelues after ſinnes committed, as Ioſiah did for himſelfe and the people; and by depending on God alone, without truſting to, or vſing of any euill meanes. Racha…, the Gibeonites, and Nineuites, are pregnant examples for this purpoſe: but the ſimple, thoſe ſillie and wicked fooles, worſe then witleſſe idiots; which will neither take notice of their iniquities, nor fearing the threatnings of God denounced againſt the ſame, paſſe on, in their wicked waies and tranſgreſſions, not ſeeking any ſhelter ſo much as of God himſelfe, and are puniſhed, ouertaken with ſome euils, either by curſes in this world, or with condemnation in the world to come: for all obſtinate and impenitent perſons muſt …eeds bring deſtruction vponupon themſelues at the laſt, as the Scriptures threaten. The tranſgreſſors ſhall bee destroyed together, Pſal. 37. 38.and the end of the wicked ſhall be cut off. And, did not my words, and my ſtatutes, which I commanded by my ſeruants the Zach. 1. 6.Prophets, take hold on your fathers, and they returned and ſaid, As the Lord of hosts hath determined to do vntounto vsus, according to our owne waies, and according to our workes, ſo hath hee dealt with vsus. And this both in regard of Gods iuſtice, truth, curſe, and oath: in regard of Gods people, who ſhould not bee ſo happie by ſhunning of ſinne, if wicked men might liue therein, and not bee miſerable. Though a ſinner doe euill an hundred Eccleſ. 8. 12.times, and his daies bee prolonged: yet ſurely I know it ſhall bee well with them that feare the Lord, which feare before him.
Verſ. 4. The reward of humility, and the feare of the Lord, is riches, honour, and life.
THe reward,] Thoſe bleſſings wherwith God doth recompence humility, that amiable grace of lowlineſſe, when a man eſteemeth baſely of himſelfe, and thinketh wel of others, and accordingly giuing honour, and not taking of it; and of the feare of the Lord, ſound piety and godlineſſe: is riches, the plentie of good things, ſo farre as they are ſafe for their ſoules; honour, that good name that hath been commended in the firſt verſe; and life, a comfortable continuance in this life, vntill they be ripe for another, and then the enioyment of that, with all happineſſe for euer. See chap. 3. 15. and 16. 17.
Verſ. 5. Thornes and ſnares are in the way of the froward: But he that doth keepe his ſoule ſhall be farre from them.
THornes and ſnares] Moſt grieuous plagues and puniſhments, ſuch as are contrary to the reward promiſed to the humble and godly in the former verſe: the thornes of penurie, want, and beggery: the thornes of contempt, and the ſnares of death, are in theſe waies and courſes which he taketh, and that impious and wretched life which hee liueth: for it is the portion of godleſſe men, to goe with miſery to their deſtruction. As the end of Pharaoh, Achab, Haman, and the whole rabble of that helliſh crue doth make the world to ſee. He that doth keepe his ſoule, that hath confideration of his owne ſaluation and good eſtate: (for it is a part put for the whole) ſhall bee farre from them, from ſuch miſeries as hang ouer theſe mens heads, and therefore alſo from thoſe miſdemeanours as pull downe ſuch iudgements vponupon them. Loe (ſaith Iob) their good is not in their hand, let the counſell of Iob. 21. 15.the wicked he farre from me. How oft ſhall the candle of the wicked bee put out? and how oft commeth their destruction vponupon them: God diſtributeth his anger vponupon them.
Verſ. 6. Traine vp a child in the way wherein he ſhould walk, and he will not depart from it when he is old.
TRaine vp a child] GiueGive inſtruction vntounto him, the manner whereof may bee gathered, not onelyonly by the mention of child, but by the ſignification of the Hebrew word, which isChanoc. Nagnar. as much as if it were ſaid, catechize him, initiate him, enter him (as it were) properly dedicate him, as they did their houſes new built vntounto the Lord, informe him therefore according to his capacity in the grounds and principles of religion, admoniſh him alſo of his faults, teach him how to reforme them; rectifie and ſtrengthen him, whiles hee is yet a flexible plant, plucke vp the weedes which yet begin to grow in his heart, while they be young and tender, before they hauehave taken too much rooting. Saint Paul requireth the performance of the ſame duty, ſaying; Bring vp, or nurſe vp your children in the feare of the Lord. Hee would hauehave them to ſucke in religion, if not with their mothers milke, yet ſhortly after aſſoone as they are capable of it. Here are two reaſons which may moue men to obey this precept: The firſt is the cauſe thereof, in that vnderſtanding piety, and Chriſtian behauiour, is the way euen of younglings: according to the Prophets teſtimonie, Wherewith ſhall a young man, (the word is the ſamePſal. 119. 9. which here we tranſlate child) Cleanſe his way, in taking heed thereto according to thy word. Now then ſithence it is ſo, it is good to ſet them on forward in ſo happie a iourney betime in the morning, that they may take the whole day before them. The ſecond is the effect, hee ſhall not depart therefrom when he is old, the ſeaſoning of youth doth much confirme piety and goodneſſe in riper yeeres, wherof our Salomon himſelfeProu. 2. &c. 2. Tim. 3. 14. 15 found the benefit. And ſo did Timothie, in whom S. Paul apprehended ſo much grace and vertue. This cauſeth memorie long to keepe the print of the firſt ſtampe: and the delights and cuſtomes of youth will not eaſily be extinguiſhed. The vnreaſonable creatures which are tamed when they are young, and from the teates of the damme, continue leſſe wild and fierce then others of the ſame kind, ſo long as they liue. Although this timely teaching doth not in all take this good effect, yet it doth in very many, and is Gods ordinance for the ſame, and the parents exerciſing of it may take this comfort, that they hauehave obeyed the Lord, and neglected no dutie to their children.
Verſ. 7. The rich ruleth ouer the poore, and the borrower is ſeruant to the lender.
THe rich ruleth ouer the poore] Becauſe the poore man ſtandeth in need of the rich, hee that is wealthie becommeth his Lord, vſurping authority, and bearing away the ſway for all matters: for eueryevery thing muſt be as hee will hauehave it, and the borrower is ſeruant to the lender: for hee that goeth a borrowing (as we ſay goeth a ſorrowing:) for he loſeth his liberty, and is many times at his inferiours commandement. They are often feared, and crouched vntounto with cap and co…rteſie, and magnified like young maſters, which hauehave neither wiſedome, parentage, nor good nature, nor good qualities, nor any thing elſe to adorne them; but only becauſe men are in their debts and danger who are vnworthie to bee ſeruants, (ſo baſe they are and contemptible, (hauing nothing to ſet them forth, but mon…y and wealth) doe take vponupon them to bee Lords, frowning vponupon, rating, and th…eatning, and contemptuouſly vilifying thoſe that are farre their betters. And by theſe two circumſtances the wiſe man teacheth, that great wealth is a vſuall occaſion of cruelty and inſolency, which alſo the Apoſtle Saint ames obſerued, ſaying: Doe not the Iam. 2. 6.rich oppreſſe you, and draw you before the iudgement ſeates? And Daniel deſcribing the condition of one of the Monarches or Monarchies, ſaith, that in his greatneſſe he was like to a Lion with Eagles wings, ſtrong and fierce, and borne vp high; butDan. 7. 4. when his ſtate fell, his ſtomacke alſo came ſomewhat tamed: for when he was ſet on the ground vponupon his feet, that a mans heart (which is more mild and moderate) was giuen vntounto him. For it puffeth vp the heart, and maketh men proud and haughtie, thinking themſelues the worthieſt men, and condemning all others: and ſo it commeth to paſſe alſo by the inequality of power: for they ſee themſelues ſo ſtrengthened by their ſubſtance, that they be abl… to preuaile in what they will, and all the poore vnable to reſiſt them. Security alſo is commonly ioyned with a great eſtate: for they that are vp aloft, doe not ſo much as dreame that they are ſuctiect to falling, but their proſperity will bee perpetuall; as the Prophet bringeth in proud Babel boaſting: I ſhall bee a Lady for euer, ſo that thou didst not lay theſe things to thy heart, neither remembredſt thy Iſa. 47. 7.latter end. And in all this their follie and madneſſe, they are very much forwarded by the inchantment of flatterers.
Verſ. 8. He that ſoweth iniquity, ſhall reape vanity, and the rod of his anger ſhall faile.
HE that ſoweth iniqu…ty,] Hee that giueth himſelfe ouer with greedineſſe to commit ſinne, ſhall reape vanity, condigne puniſhment and calamity, eſpecially from God in due time. It is an allegoricall ſpeech from husbandmen, which conclude of an harueſt after their feeding, and looke what graine they ſow, that they make reckoning to hauehave a crop of; and ſo wicked men doe neceſſarily prepare miſery for themſelues, as Eliphaz by obſeruation and proofe informed Iob, ſaying, As I hauehave ſeene they that plough iniquitie, and ſow wickedneſſe, reape the ſame. The truth whereof alſo the ApoſtleIob 4. 8. Paul confirmeth as moſt certaine and infallible, admoniſhing the Galathians not to bee deceiued in the matter, as though God might be mocked: For whatſoeuer a man ſoweth, that ſhall Gal. 6. ….be alſo reap. Vpō mens ground ſomtimes thiſtles grow in ſtead of wheat, and cockle in ſtead of barley: but this ſinfull ſeedman, is ſure to hauehave his owne againe, and that in full proportion there will bee neither alteration of graine, nor defect of growth; the truth and iuſtice of God will neuer permit that. This is perpetually true in all manner ſinnes whereunto they addict themſelues, without repentance, eſpecially of tyrannie and oppreſſion, the rod of his anger ſhall faile, that is, as in his arrogancie and indignation he that ſcourged the poore, ſo hee ſhall be ſcourged therewith, and it ſhall bee ſpent vponupon himſelfe, ſo that he ſhall hauehave no power to hurt others: for the more violent and cruell wick…d men are, the neerer their power draweth to an end: for the harder and more often men ſtrike with the rod, the more they waſte it.
Verſ. 9. He that hath a bountifull eye ſhall be bleſſed: for hee giueth of his bread to the poore.
HE that hath a bountifull eye] Hee that is mercifull and liberall toward others (for a good man will hauehave his eye, and other ſenſes to further his heart to compaſſion: as Moſes went to ſee the burthens of his brethren: and thoſe bleſſed ones whom our Sauiour will praiſe at the laſt day, viſited the hungry, the thirstie the ſicke, the priſoners) (as contrariwiſe an euill eye is put for an enuious and euill perſon, becauſe with the ſame he corrupteth his heart) ſhall be bleſſed: for not only men will wiſh him well, but the Lord himſelfe will powre vponupon him ſtore of earthly and heauenly bleſſings: ſo that the fruites of good grace ſhall encreaſe with him: for he giueth of his bread to the poore, and all other neceſſaries, according to their need, and his eſtate. And therefore the Lord according to his owne goodneſſe, will yeeld him the recompence of his goodneſſe.
Verſ. 10. Cast out the ſcorner, and contention ſhall goe out: yea ſtrife and reproch ſhall ceaſe.
CAſt out,] Thou whom it concerneth, as hauing a calling thereunto, as farre as thou mayeſt with equity, and conueniencie expell and baniſh out of thy companie, thy familie, and iuriſdiction, the ſcorner, hee that contemneth good men▪ good inſtructions, good matter. For beſide the reaſon perticularly ſpecified, there is great reaſon why hee ſhould bee abandoned: becauſe hee is infectious, and able to corrupt all thatRom. 16. conuerſe with him. He delighteth to trouble the company of godly men, and diſturbe all good conferences, if there bee any poſſibility of cure to be done of him; this diſgracefull expulſion is the moſt likely meanes to worke vponupon his heart, and reclaime him: or if he receiue no benefit by it, it will bee an exemplarie warning and admonition to others, and contention betweene him and others well affected ſhall hauehave an end. For there is no way to auoid contention with ſcorners, but by excluding them out of our companie. For while they giuegive themſelues to contradicting and ſcorning, and take a certaine pride and pleaſure therein, they doe nothing but prouoke brawling and quarrels. Yet by that meanes of thruſting out ſcorners, ſtrife not onelyonly with him, but part taking many ſinnes with others, and reproch, ſhame for, and in following ſuch diſcord, ſhall ceaſe, be compoſed, and proceed no further. Hee meaneth that diſſolute men are either the authors, or maintainers of contention, and ſtrife, which without them would either neuer hauehave been begun, or being kindled would ſoone be quenched: for they are deſtitute of the peace of God in their hearts, for they are enemies to peace, and to eueryevery godly man that deſireth to liue peaceably, as Dauid complaineth, ſaying: I am for peace, when I ſpeake thereof they are for Pſal. 120. 6.warre.
Verſe 11. He that loueth purenes of heart, for the grace of his lips, the King ſhall be his friend.
HE that loueth purenes of heart] Which is ſincere, and vprigh… in the inward man, deſ…ing that grace which according to his wiſh his ſoule cannot ſo fully attaine vntounto, deteſting that corruption which hee cannot perfectly be purged from: for the grace of his lips; becauſe he vttereth alſo gracious, and gratefull things, not ſuch as tickle the eares, but ſuch as effect a faithfull heart: for it is the note of ſincerity to ioyne heart and tongue together in good cauſes, euen by our Sauiours teſtimony who declareth, that a good man, out of the good Mat. 12. 35.treaſure of his heart, bringeth forth good things. To this agreeth that of the Pſalmiſt, Mine heart will vtter forth a good matter, I will intreat in my workes of the King, my tongue is as Pſal. 45. 1. and 17. 3.the pen of a ſw…ft writer. The King ſhall be h… friend, he ſhall be well, and friendly vſed of great perſonages: for the King either will, or ſhould delight in ſuch perſons, as Dauid did in Huſhai. His purpoſe is, to declare that faithfulnes is the beſt way to preferment: as we ſee it verified in Ioſeph, in Daniel, in Mordecai, and ſundrie others recorded in the Bible. For honeſty, and plaine dealing is a thing deſirable: and therefore men for their owne ſakes, often make choice of, and imploy ſuch as they may truſt and rely vponupon. And God hath the Kings heart in his hand, to deriue his louelove vntounto his ſeruants, and to bring thoſe into his fauour, which are beloued, and fauoured of him, and that many times for the vſe, and comfort of diuers of his children: for by the louelove of Pharao to Ioſeph, all the family of Iacob was relieued; and by the ki…dnes of Aſhueroſh to Eſter, the whole Church and nation of the Iewes was preſerued. It ſeemeth that the acceptation of the ſound hearted man in this verſe, is oppoſed to the reiection of the ſcorner in the verſe before.
Verſe 12. The eyes of the Lord preſerue knowledge: but hee ouerthroweth the matters of the tranſgreſſor.
THe eyes of the Lord] His gratious merciemercy, and great prouidence (for hee ſpeaketh of God after the manner and capacitie of men) preſerue, keepe in ſafetie from all hurt and danger, knowledge, men indued with true knowledge and wiſdome, the qualities of the minde being put by a Metonymie, for the perſons indued therewith and their ſtate, and affaires alſo, as may be collected by the Antitheſis, but he ouerthroweth the matters of the tranſgreſſor: ſometimes hee reſiſteth at the beginning of their attempts: ſometimes they proceede on in their buſineſſe in great hope, and likelihood of happie ſucceſſe: but when they are about to ſet on the roofe, their foundation faileth, and downe commeth all their building, their words, their thoughts, their actions, their ſtate, all that they ſaid, purpoſed, did or had gotten, is quite ouerturned, and commeth to naught: For God doth ſet himſelfe againſt them in eueryevery one of theſe. The oppoſition ſtandeth thus: The eyes of the Lord preſerue ſuch as hauehave knowledge, and therefore eſtabliſheth their matters, but they are directed againſt thoſe which are ſinfully ignorant, and therfore ouerthroweth their affaires.
Verſ. 13. The ſlothfull man ſaith there is a Lion without: I ſhall be ſlaine in the ſtreetes.
THe ſlothfull man] He that giueth himſelfe to idlenes, and loytering, ſaith a Lion is without: although hee vtter not the ſame words which are ſet downe in this place, yet hee ſo behaueth himſelfe, as if hee ſpake them, by faining of lets, and fearing of dangers, as loſſe of life, or of fauour, or of libertie, or of money, hath alwaies one excuſe or other, either in his heart, or in his mouth: For this complaint of the Lion is but caſting of an imagined perill; imagined, I ſay, becauſe he thinketh a Lambe to be a Lion, and is terrified with his owne conceit: For Lions haunt not in ſtreetes, but in woods and wilderneſſes: and if a Lion were in the ſtreete of a citie, or towne, there would bee helpe enough to ſaue the man, and kill the beaſt, ſo that there need to be no ſuch dread to be ſlai…e therein. It is the purpoſe of the holy Ghoſt to declare … oſition of men that are vnwilling to doe good, they …ill …eutie ſhifts, and faine excuſes, needleſſe, and …leſſe, and very abſurd, rather then they wil… be induced to p…rforme that which they affect not. King Zedekiah was perſ…aded to yeeld himſelfe to the King of Babel, and ſo he, his people, and the citie ſhould be ſpared from the ſword: but hee durſt not forſooth, becauſe he was afra…d of the Iewes that were fallen vntounto the king Ierem. 18. 19.of Babel, leſt they ſ…ould be deliuered to h…m, and they would mocke him. Certaine ſearchers were ſent with Ioſhua and Caleb into the land of Canaan, to view the countrie, to the intent they might bring good newes to the people, & animate them to goe and take poſſeſſion thereof: but they wanted courage, and had no minde to incounter with the Canaanites, & therefore could picke quarrels againſt the place, and finde out reaſon… in reſpect of the perſons, to afray themſelues, and all their brethren from that expedition. The cities are walled (ſay they) and exceeding great, the people be ſtrong that dwell in the land: Numb. 13. 33.it is a land that eateth vp the inhabitants of it: and the men that are in it are of great ſtature: for we ſaw giants the ſonnes of Anak, which came of the giants, ſo that we ſeemed in our ſight like graſhoppers, and ſo wee were in their ſight. Was there euer any thing more gratious, comfortable, and lightſome, then the kingdome of Chriſt? and hath euer any gouernment beene more milde and righteous, then that of Dauid, his ſubſtitute and figure? and yet the contemptuous rebels which refuſed to ſubmit themſelues thereunto, could picke quarrels againſt the ſame, as if they had been cruell and tyrannous, accounting them rather priſons and Iayles, then tollerable gouernments. Let vsus (ſay they) breake their bands, and caſt their cordes Pſal. 23.from vsus.
Verſe 14. The mouth of a ſtrange woman is a deepe ditch, he that is abhorred of the Lord ſhall fall therein.
THe mouth▪ The faire ſpeeches, and flattering words vttered by the mouth of a ſtrange woman, of an ha…lot, or whore, is a deepe ditch, full of great danger. It is very fitly compared to a pit, becauſe he that falleth thereinto cannot riſe vp againe, but is plunged into eternall and moſt fearefull deſtruction, and bottomleſſe miſerie. See chap. 7. 26. 27.
And hee that is abhorred of the Lord▪ Such a one againſt wh… God is prouoked by former wickednes: being deliuered vp by him into a reprobate ſenſe, through a peculiar kinde of reuenge, ſhall be ſeduced by her, as this our Salomon elſwhere alſo teſtifiet…; I find more bitter then death the woman E…cleſ. 7. 26.whoſe heart is ſnares and nets, and her hands as bands: whoſe pleaſeth God ſhall eſcape from her: but the ſinner ſhall be taken by her.
Verſe 15. Fooliſhnes is bound to the heart of a childe: but the rod of correction ſhall driue it out.
FOoliſhnes] Wantonnes, frowardnes, and ſimplicitie ſpreadeth it ſelfe thorow the whole fleſh of youth, but eſpecially hath aboad in their ſoules, where it is deeply rooted: For their reaſon is weake, their will waiward▪ and their whole heart addicted and inclined to euill. And this corruption is bound vp in ſuch ſort in a childes heart, as that it is faſt tyed thereunto, as a packe or a fardell is to an horſes back. So then all children, as well as elder folke, are addicted and inclined to euill, ſinne, and folly. And Dauid yeeldeth a reaſon hereof: (for that which hee teſtifieth of himſelfe pertaineth to all others) when hee ſaith, that he was borne in iniquitie, and that in ſinne Pſal. 51. 5.his mother had conceiued him. But the rod of correct on will driue it out: Correction giuen with the rod will be a very good meanes to remoue it. For the medicines againſt ſinne, which God vſeth to eueryevery age, bee effectuall to his owne of that age: as to the elder ſort, the Word, the Sacraments, and cenſures of the Church: to the younger ſort, eſpecially to ſuch as are yet but te…er, inſtructions, with the rod of parents and gouernours.
Verſ. 16. He that oppreſſeth the poore to increaſe his riches, and he that giueth to the rich, ſhall ſurely come to pouertie.
HE th…t oppreſſeth the poore] Either by fraud, or force, or any indirect meanes, to increaſe his riches, to make himſelfe more rich and mightie thereby: for they that take away from the needle, vſually beſto… where no neede is, and the greateſt oppreſſors are commonly great bribers of thoſe that are aboue them, and often make feaſts to their ſuperiours, to get them to be their friends, and to ſerue the… turnes▪ that their faults may be winked at▪ and diſ…enſ…d with: and to ſaue their credit, which is impeached by their violent and vnmercifull dealing …ly come to want. For crueltie, and vniuſt dealing, … way to ouerthrow a mans eſtate, as Zo…har witneſ… That which hee laboured for ſhall he reſtore▪ and ſhall not ſwallow it downe: according to his ſubstance ſhall his rest…ution be, and he ſhall not reioyce therein. Becauſe he hath oppreſſed the Iob. 20. 18. 19.poore, becauſe hee hath violently taken away an houſe which hee builded not. The Lord by law of requitall doth oftentimes expoſe them to oppreſſion, or elſe otherwiſe powreth a curſe vponupon them: this ſometimes they haſten by their owne greedy deſires, in ſt…iuing to …omp…ſſe great matters, and to that …nd giuegive to the rich, and namely to the Vſurers, that they may furniſh them with money, when there will not be ſufficient for the purpoſe: who hauing gotten them into their clutches, do pray vponupon them, vntill they hauehave drawne them drie, neuer ceaſing to ſucke, ſo long as there is any moiſture in their eſtate.
Verſ. 17. Bow downe thine eares, and heare the words of the wiſe▪ and applie thine heart to my vnderstanding.
FRom the beginning of the tenth chapter, to this place, diuers briefe ſentences hauehave been ſet downe, rather by way of doctrine, then exhortation. Now that ſtile being altered Salomon returneth to take vntounto him the perſon of a father, and for the moſt part doth ſpeake after that manner which he vſed in the nine firſt chapters, and this courſe he holdeth in the remnant of this chapter, and the two next following. Againe, exhortation is here propounded, which is ſet foorth by the ſubiect of it: the duties whereunto hee doth perſwade vsus in this verſe, and is inforced by reaſons for confirmation of it, in the foure next following. The dutie is firſt ſet downe more generally, to embrace the words of wiſe men: and more particularly to be attentiue to his knowledge: Bow downe thine eares, and hearken vntounto the words of the wiſe, bend the ſenſe of hearing▪ which is the entrie of vnderſtanding, vntounto the ſpeeches, and writings of the godly learned. For regard is to be had to the documents and inſtructions of men indued with pietie and vnderſtanding, and that doth Dauid require of all in that ample and ſerious exhortation: Heare this all yee people, Pſal. 49. 1.giuegive eare all ye inhabitants of the world. Our neede requireth it, who euer wee are, though as Dauid, or Peter: and Gods bleſſing is beſtowed vponupon thoſe that are attentiue to ſuch, Chap. 13. 14. and his iudgements purſue ſuch as reiect them: as we may ſee in Rehoboam, in Amaziah, and in Elies ſonnes,1. King. 12. and apply thine heart to my knowledge. See chap. 2. 2.
Verſe 18. For it is a pleaſant thing, if thou keepe them within thee, they ſhall withall be ſitted in thy lips.
THe reaſon whereby he doth confirme his doctrine, is firſt from the delectation, and delightfulnes of it, in the beginning of this verſe: the ſecond from the commoditie and vſefulnes of it, in the latter par… of this verſe, and in all the next: thirdly, from the excellencie and dignitie of it, in the twentieth verſe: fourthly, from the certaintie and truth, in the one and twentieth.
For it is a p…eaſant thing, the hearing, and vnderſtanding of them, and all other Scriptures, is ſweete, and comfortable, as ioyfull to the heart, as any aſpect or beautifull ſight can poſſibly be to the eye, or the moſt delicious foode can bee to the taſte: For they are found and felt to bee ſweeter then the hony, or the hony combe. For by theſe a man is eſtated inPſal 19. 10. Chriſt, in Gods fauour, in heauen, and in all the promiſes: if thou keepe them within thee, in thy heart, in thy minde, and in thy memorie: the Hebrew word is in thy belly, which ſometimes in the Scriptures is taken for the inward parts, or faculties of the ſoule, they ſhall be withall fitted on thy lips. From the pleaſure of them, he commeth to the vſe, and profit of them: which in the firſt place is externall, they ſhall furniſh a man with wholeſome and ſeaſonable ſpeeches. It is ſaid they ſhall be fitted on thy lips, the inſtrument, or cauſe, being put for the effect thereof: For the word of God in the heart and minde, doth yeeld matter to the tongue and lips, of fruitfull conference: and he that applieth his eare to heare attentiuely, ſhallIſai. 50. 4. 5. thereby inable his mouth to ſpeak fruitfully, and for the good of many. And agreeable hereunto is that in the Pſalme, The mouth of the righteous ſpeaketh wiſedome, and his tongue talketh Pſal. 37. 30. 31.of iudgement: For the law of God is in his heart, therefore none of his ſteps ſhall ſlide.
Verſ. 19. That thy trust may bee in the Lord, I hauehave made knowne vntounto this day euen vntounto thee.
HE ſheweth another vſe and fruit of his doctrine, and all Gods words, which is internall, and that which concerneth the inward man, which is hope, confidence, and dependance vponupon God: as if he ſhould hauehave ſaid: To the intent thou maieſt neither deſpaire, nor yet ſecurely leane vntounto thine owne wiſedome, I hauehave both by my words and writings giuen thee ſuch inſtruction, as ſhew both Iehouah to be the true, eternall, and all-ſufficient God, as alſo declare the duties of obedience, wherein men are to walke before him. For the whole ſcope of the Scripture is, to bring men to beleeue in, and confidently to reſt on God, as Saint Paul teacheth, affirming, that whatſoeuer things hauehave been written in fore time, Rom. 15. 4.were written for our learning, that we thorough patience, and comfort in the Scriptures might hauehave hope. For in this conſiſteth all true bleſſedneſſe: as from vaine confidence, and worldly truſt all miſery proceedeth.
Verſ. 20. HaueHave I not written vntounto thee excellent things in counſels and knowledge?
THis verſe containeth the third reaſon, commending the excellencie of Salomons leſſons, and all the reſt of Gods doctrines, which he expreſſeth, partly by a ſimile, or compariſon, and partly by the matter and ſubiect which they handle and entreat of: the compariſon is taken from the dignities and degrees of great men; and therefore he ſaith, that they are excellent, or princely, nor baſe or common, but rare and royall ſentences: before in this booke Chriſt ſaid, I will vtter the words of rulers: there is vſed a word in the Hebrew, that notethNegudim. out thoſe gouernours which guide and leade the people: and here another which ſignifieth thoſe nobles which are inShaliſhim. the third place from the King. The ſubiects hereof is counſels, and knowledge, which reueale and make manifeſt the reuelation, and manifeſtation of Gods counſels and purpoſes which aduiſe a man, and giuegive him perfect direction in all his waies, which ſo cleerely informe a man in whatſoeuer is fit for him to vnderſtand, as that there is nothing meet for his ſoule, or ſtate, or credit, or any thing appertaining vntounto him for his good, but he may know, and hauehave ſound intelligence thereof.
Verſ. 21. That I may make thee to know the certainty of the words of truth; that thou mayest anſwere the words of truth to them that ſend vntounto thee.
HEre we hauehave the laſt reaſon whereby this doctrine is praiſed, the verity of that which he in this place, and the ſpirit of God eueryevery where doth teach: which firſt hee expreſly profeſſeth and teacheth, and after enlargeth by the end and effect of the ſame; That I might make thee to know the certainty of the words of truth: as if he ſhould hauehave ſaid, I do not broach or giuegive out fantaſies or fables, which vaniſh or euer they come to paſſe, or fictions of things which neuer were: but I publiſh truthes, whereof thou maieſt hauehave a perfect euidence, and which ſhall be performed without faile in their ſeaſon: and are not onelyonly to be credited as humane words, or writings, but to be beleeued with faith as the ſayings of God. The end of this followeth, that thou mightest anſwere the words of truth to them that ſend vntounto thee; which tendeth to this purpoſe: I, and the Lord which ſpeaketh by me, would not onelyonly hauehave thee to apprehend and bee perſwaded of the truth thy ſelfe, but to confirme it alſo to others, and bee able to render a reaſon of thy iudgement and doings to thoſe that ſhal cal thee to an account,Deut. 6. 6. 1. Pet. 3. 15. and to giuegive ſound aduice to thoſe that ſhall require thy counſell.
Verſ. 22. Rob not the poore, becauſe he is poore, nor the afflicted in the gate.
23. For the Lord will plead the cauſe, and will ſpoile thoſe that ſpoiled them.
THeſe two verſes containe a caueat againſt oppreſſion; wherein wee may note the parties ſpecially to bee freed from moleſtation, and the manner of moleſting in the former verſe; and the reaſon of it in the latter. The parties not to bee wronged are t… poore, Rob not the poore, take nothing from him vniuſtly, not vponupon that title which he hath, nor any part of his ſubſtance, becauſe he is poore, embolden not thy ſelfe by the ſight of his debility, and thine owne power to fly at him, deuou…e, or plume him, but therefore bee the more warie, and if nothing elſe detaine thee from that attempt, yet let this, becauſe he is poore, and hath more need to bee relieued then further moleſ…ed. The manner of wrong doing forbidden is, oppreſſe not the afflicted in the gate. It is agrieuous fault to adde affliction to the afflicted, but to doe it in the gate, to abuſePſal. 69. 26. ones might in the place and ſeate of iuſtice, which is meant by the gate, there to ouerthrow the right of him that is wrongfully purſued, or grieuouſly oppreſſed, is an intollerable crime, and hainous offence: for God hath appointed it as a refuge for them that are wronged, and for reliefe of them which ſuſtaine iniuries. The reaſon why this ſinne is to be auoided, and men ſhould ſo carefully abſtaine from it, is, becauſe the Lord will take the matter into his hand, though all the counſell bee againſt them now, and no man take vponupon him the defence of their cauſe, or to open his mouth in their behalfe, yet God …n time, without a fee will proue that the law and right was on their ſide, and though the bench bee made againſt them, and ſentence paſſed on their aduerſaries ſide, yet the ſuite will not ſo bee ended, but hauehave a new day of hearing hereafter, when God ſhall be Iudge, who will make a decree that all the proceedings againſt him, ſhall be reuerſed, or left ſo recompenſed as ſhall be to their honour, and their enemies ſhame: For hee will ſpoile their ſoule …hat ſpoileth them, execute vengeance, and iudgements vponupon the ſoules and bodies of their oppreſſors, to their vtter ouerthrow in earth, or hell, amongſt men, or before the throne of Chriſt in the world to come. This was of great moment with Iob to deterre him from violence, and iniuſtice towards his feebleſt inferiours, whom hee could hauehave had meanes moſt eaſily to cruſh: If I, ſaith he, hauehave lift vp my hand Iob 31. 22.against the fatherleſſe, when I ſaw my helpe in the gate; then let mine arme fall from my ſhoulder blade, and mine arme be broken from the bone. For destruction from God was a terrour vntounto me, and I could not be deliuered from his highneſſe.
Verſ. 24. Make no friendſhip with an angry man, and with a furious man thou ſhalt not goe. 25. Lest thou learne his waies, and get a ſnare to thy ſoule.
MAke no friendſhip] Chuſe not him to bee thy familiar friend▪ who is of a wrathfull diſpoſition, neither goe with him, be not ſociable with, nor oft in the companie of the furious man, him that is wholly giuen to heate and furie, and cannot ſubdue his angrie and outragious affections: Some by nature ſomewhat haſtie are not vtterly to bee reiected, or excluded from our companie, if through Gods grace they bridle themſelues in any good meaſure: but ſuch as neither hauehave power nor will to ſtay their paſſions, either by Gods grace, or the vſe of reaſon, are fit to liue alone, as Dragons, or wild beaſts. The reaſons of this precept are from the euill effect that will proceed from ſuch a companion. One is, leſt thou learne his waies, leſt by his ex…le and company thou be infected with his vices. For ſociety with any kind of wicked perſon is dangerous to cauſe infection, and in perticular in this caſe, there can be no ſafety in breach or kindneſſe with him: If we accord, and there be agreement betweene vsus, we ſhall heare vntrue reports from him, and ſo be partakers with him: if breaches, wee ſhall be driuen alſo to brawle and contend, and ſo at the laſt get an habit of frowardneſſe. Another is, lest thou get a ſnare to thy ſoule, leſt thou be driuen into ſome quarrels, to doe miſchiefe, to the endangering of thy ſoule, or life, or be aſſaulted with his violence, and meet with a deadly blow at his hands: for the furious perſon ſpareth not to ſhead blood, neither are his moſt familiar and kindeſt friends alwaies free from his rage or aſſaults.
Verſ. 25. Be not thou one of them that ſtrike hands, nor of them that are ſureties for debts.
26. If thou hast nothing to pay, why ſhould he take away thy bed from vnderunder thee?
BE not of the number of them that ſtrike hands. See chap. 5. 1. 2. 3.
If thou hast nothing to pay] If thou haſt vndertaken for more then he for whom thou gaueſt thy word, is able to ſatisfie, or thou thy ſelfe canſt conueniently diſcharge, Why ſhould he take away thy bed from vnderunder thee? why doſt thou through thine owne follie commit, that thou ſhouldeſt bee depriued of the bed whereon thou lieſt? and hauehave a thing ſo neceſſarie as that is to bee taken away from thee, and ſo beſides the ſhame and diſgrace thou ſhalt hauehave nothing to lie on. See chap. 20. 16.
Verſe 27. Remoue not the ancient land-markes which thy fathers hauehave ſet.
REmoue not] By force, or fraud, openly, or ſecretly, in the day, or in the night, the ancient land-markes, to inlarge thine owne ground, and detract from others, which thy fathers hauehave ſet, which thine anceſtors hauehave made for bounds and limits. In Iudea the changing of the markes of lands did breed great confuſion, in the yeere of Iubile, wherein their grounds were to be reſtored to the firſt poſſeſſor, or at leaſt to their poſteritie. Amongſt vsus incroaching on other mens poſſeſſions, and the deceitfull diſplacing of the ſignes of our inheritances, cauſeth ſuites of law, fraies, and ſlaughter. If mens grounds ſhould not bee ſeuered by creekes, or ditches, or hedges, or meare-ſtones, or ſome other markes, much wrong would bee done, and none ſhould know his owne: and therefore ſaith Moſes in Deuteronomie, Remoue not the ancient bounds which Deut. 19. 14.the elders hauehave ſet downe. And by the infringing of this precept men incurre that ſolemne curſe, which was publikly denounced vponupon mount Eball, with the Amen of all the …ultitude, Curſed be he that remoueth his neighbours marke, and all Deut. 27. 17.the people ſhall ſay Amen.
Verſ. 28. Seeſt thou a man diligent in his buſineſſe? he ſhall ſtand before Kings, and not before meane men.
SEeſt thou a man diligent, or ſwift (for ſo the word ſignifieth) in his buſineſſe, doeſt thou obſerue one who diſpatcheth any worke of the body or minde with nimblenes, or that doth as it were flie about his maſters errands? he ſhall ſtand before Kings, he ſhall be receiued into the ſeruice of Nobles, and Princes, who are wont▪ greatly to delight in thoſe that are quicke ſpirited, and painfull, and not before meane men, remaineth not in the number of them, but is more highly preferred. Whereby he ſignifieth, that faithfulnes in a calling, is the beſt way to true aduancement. If they hauehave not entertainment with great men, becauſe their families bee not alwaies ſafeſt for their ſoules and manners, yet they ſhall be ſure of fauour, and countenance, from the great God, which of all others yeeldeth the greateſt honour. See chap. 12. 24.