A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 24
CHAPTER. XXIIII.
Verſ. 1. Be not enuious against euill men, neither deſire to be with them.
WHen the vngodly either rage in cruelty, or flouriſh in proſperity, the godly are often moued to ſore paſſions, and exerciſed with wonderfull tentations. Sometimes they are ſtirred vp to anger and impatience, diſdaining, and being offended that they which deſerue the greateſt iudgement of God, ſhould receiue and enioy his greateſt bleſſings in this life: Sometimes they are tickled with a deſire of being acquainted, and to bee in league with them, to the end they might not bee hurt by them, but liue together in proſperity with them. This enuying the wicked, and deſiring to be with them, is forbidden in the former of theſe ſentences as a thing vnlawfull, and greatly hurtfull: as there is no ſociety nor fellowſhip betweene light and darkeneſſe, ſo likewiſe there ought to be in the godly no deſire of the companie or condition of the vngodly. See chap. 23. 17.
Verſ. 2. For their heart ſtudieth deſtruction, and their lippes talke of miſchiefe.
THe reaſon of the prohibition is firſt, becauſe their heart ſtudieth destruction, they themſelues in their hearts imagine and deuiſe hurt and harme againſt their godly neighbours: as godly men ponder and confider how they may beſt pleaſe the Lord, and mercifull men muſe in what manner they may doe the beſt good, and be moſt profitable and beneficiall to their brethren: ſo theſe do beate their braines, and ſet their wits to worke, how they may accompliſh their villanous deſignements. And ſecondly, their lips talke of miſchiefe, that which in their malicious hearts they hauehave plotted and framed, now they polliſh and perfect with their lips: for they are the principall agents for the effecting of all wicked purpoſes: either they command with them, or perſwade with them, or encourage with them, or direct with them; or flatter, lie, brag, or threaten with them; in one faſhion or other they ſpit out venome with them. A leaud tongue is euermore a neceſſarie officer to a naughtie heart.
Verſ. 3. Through wiſedome is an houſe builded, and by vnderſtanding it is establiſhed.
Verſ. 4. And by knowledge ſhall the chambers be filled with all pretious and pleaſant riches.
HE ſheweth in theſe verſes, that it is not needfull, or a point of true diſcretion, to ſeeke the ſociety of the wicked whoſe hearts and tongues are ſo hurtfull and noyſome: for God hath ordained better meanes, and ſuch as are far more comfortable to raiſe vp the ſtate of his ſeruants. An houſe can neuer be built to ſtand long, by a couetous heart, a deceitfull tongue, and an vnrighteous hand: but through wiſedome an houſe is builded, through godlineſſe and religion, eſtate and familie ſhall moſt happily bee erected, together with the attainment of all things neceſſarie for the ſame: and by vnderſtanding, of Gods will reuealed in his word, with conſcience and vprightneſſe to ſerue and obey the ſame, it is establiſhed, made firme and ſure, that no curſe or enuie ſhall be able to caſt it downe; though the Lord in mercy and goodneſſe by his prouidence ſomtimes take it downe; and by knowledge, a right skill to gouerne that wherewith God hath bleſſed a man, ſhall the chambers, all the parts, and roomes of the houſe bee filled with all precious and pleaſant riches, ſtored with ſuch furniture as is fit for the owners place and degree, with this limitation alwaies that it bee vſefull and needfull for him, and not ſnares to puffe him vp with pride, or any way corrupt him. So that all ſound proſperity for a comfortable eſtate, doth grow from grace and piety: as the Pſalmiſt teacheth. For thereunto arePſal. 112. 3. the large promiſes of God made not only for the life to come, but for this preſent life: and this heauenly wiſedome is eueryeveryDeut. 28. 1. &c. where ioyned with prudence, and Chriſtian policie: and containeth many excellent precepts of all good husbandrie for thrift; that moſt needfull things be done firſt, that ſuretiſhip be auoided, and many ſuch like.
Verſ. 5. A wiſe man is ſtrong, yea a man of knowledge en…reaſeth ſtrength.
A Wiſe man is ſtrong,] Manageth his affaires, and effecteth his matters more ſucceſfully, by the power of Gods gratious prouidence, and his owne commendable circumſpection, then he could hauehave done, or others doe, by meere force of bodily ſtrength, of friends, or of purſe, or of any other fleſhly or worldly power: yea a man of vnderstanding, that is indued with right knowledge, and wiſedome encreaſeth his ſtrength, doth grow more proſperous in his attempts and matters which he vndertaketh, as he groweth more godly and iudicious. See chap. 21. 22.
Verſ. 6. By wiſe counſell thou ſhalt make warre, and in the multitude of counſellors there is ſafety.
BY wiſe counſell thou ſhalt make warre,] In theſe words is proued the puiſſance of wiſedome, becauſe without it, power is nothing powerfull, armies of men and weapons will preuaile nothing without this: for the field is wonne not ſo much by mens ſtrength, as by prudent ordering of the battell: and dangers are turned away not by the might and valour of the ſouldiers, but by the wiſe guidance of them, with the good gouernment of the Chiefetaines and leaders. See chap. 20. 18. and in the multitude of counſellors there is fafety. See chap. 11. 14.
Verſ. 7. Wiſedome is too high for a foole, hee openeth not his mouth in the gate.
WIſedome,] Wiſedomes (ſaith the holy Ghoſt in the Originall text) for the excellency of it, holy vnderſtanding, the ſound and ſauing knowledge of God, whereby a man is directed vprightly in his feare, is too high for a foole, for a wicked graceleſſe perſon it is aboue his ſight, that he cannot diſcerne the pretiouſneſſe of it, and aboue his reach, that he cannot attaine to the poſſeſſion of it: it is a fruit that groweth vponupon the top of the tree of life, that ſuch dwarfes without better helpe can neuer come at. No man then can bee made godly and wiſe by his owne naturall capacity; grace cannot be gotten without grace; which our Sauiour meant when hee ſaid, Except a man be borne of water and the holy Ghost, he cannot Ioh. 3. 5.enter into the kingdome of God. And which the Apoſtle meant, when he ſaid, The naturall man vnderstandeth not the things which are of God: for all that he apprehendeth, is either1. Cor. 2. 44. by ſenſe, or by carnall reaſon, or at the moſt, and beſt, by naturall reaſon, which all come too ſhort of true wiſedome, the the treaſures whereof are hid in Chriſt with whom he hath no communion, and participated by the ſpirit, whereof hee is vtterly deſtitute, he openeth not his mouth in the gate, hee cannot ſpeake graciouſly, profitably, and laudibly in a publike meeting: for by gate, the places of aſſemblie are noted, which in old time was in the gates of townes or cities. There hee may ſpeake eloquently, and plauſibly as Herod did: but neither there, nor any where elſe, faithfully, or in ſuch manner as hee can hauehave any acceptance from God, for that which hee vttereth: for hee regardeth no other but the holy words of godly Chriſtians.
Verſ. 8. He that deuiſeth to doe euill, ſhall be called a miſchieuous perſon.
HE that deuiſeth to doe euill.] He that abuſeth his mind and cogitations to the ſtudie of wickedneſſe, how hee may bring to paſſe his vngodly and vnrighteo…s purpoſes, and effect that which is contrarie to piety, equity, or honeſty, and doth accordingly attempt the ſame to put it in practiſe, they ſhall call him a miſchieuous perſon, a notorious wicked man' and a captaine of miſchiefe: for as any ſinne is more perpenſedly, or aduiſedly committed, ſo it is more grieuous and ſhamefull: to tranſgreſſe by frailty is a fault, and deſerueth blame, but yet more tollerable, and that which may eaſily find pardon, but wittingly and willingly, and ſtudiouſly to do, and effect that which is euill, is abominable, and worthie of ſeuere puniſhment, and ignominie. Woe vntounto them (ſaith the Prophet)Mic…. 1. 2. that imagine iniquity vponupon their beds: for this proceedeth from the louelove of naughtineſſe, and the liking of miſchiefe: hereby they become skilfull, and are their craftſ-maſters in leaudneſſe: heereby they are made more impenitent afterwards, and can ſcarcely be reclaimed for euer.
Verſ. 9. The thought of fooliſhneſſe is ſinne, and the ſcorner is abomination to men.
THe thought of fooliſhneſſe,] The leaſt degree of euill, euen that which is in the mind, though it breake not out openly, nor be ſo conſpicuons, is ſinne, the tranſgreſſion of Gods holy law, who requireth not onelyonly the actions, but the mind of men to be conformable to his will: but the ſcorner is an abomination, it is an aggrauation of the contemptuous behauiour of wicked men, by an argument from the leſſe to the greater. God taketh notice of euil thoughts which are ſmaller offences, and yet vnlawfull, and to him diſpleaſing: but the ſcorner his execrable deeds, or crimes which ſhew themſelues to the world, which proceed from pride or preſumption, and are ſo continued in, are more then a ſinne, an abominable filthin…ſſe, which God and men deteſt and abhorre. And as concerning the ſcorner himſelfe who ſinneth with an high hand, and ſcorneth all good inſtructions, he maketh himſelfe odious to all that are ingenuous, and of any good diſpoſition; for they that giuegive themſelues profeſſedly to be impious & wicked, ſhall not only hauehave God, but alſo men to hate them: and equal it is; becauſe they hate and rebell againſt the moſt gratious & righteous God, who gaue vntounto thē, & hath preſerued their life and being, and all that they hauehave: and who hath the diſpoſing of all mens hearts, and tongues, and therefore can eaſily direct them againſt thoſe which oppoſe themſelues againſt him, and violate his commandements, as hee ſaith by Malachie: Therefore hauehave I made you to be deſpiſed, and vile before Mal. 29.all the people, becauſe ye kept not my waies, &c. And commonly theſe ſcornfull perſons are proud, inſolent, and contemptuous and hurtfull to others, and wholly giuen to ſeeke themſelues, which will greatly withdraw the louelove of the people from them; as it was ſaid of Iſrael, that his hand ſhould bee against eueryevery man, and eueryevery mans hand againſt him.
Verſ. 11. Deliuer them that are drawne to death: for ſhouldeſt thou withdraw thy ſelfe from them that goe downe vntounto deſtruction?
DEliuer them,] This is an exhortation raiſed from the former ſentence, that if it be ſo dangerous a thing to neglect our brethren in their diſtreſſes and afflictions, therefore we ſhould ſhake off that remiſneſſe, and animate our ſelues to ſo neceſſarie a ſeruice: wherefore (ſaith he) deliuer, reſcue by thy power, (if thou art a Magiſtrate, as Iob did, who brake the iawes of the wicked, & plucked the prey out of his teeth) or by all lawful meanes whoſoeuer thou art, ſuch as being innocent are brought into danger of death, or vndoing: for if any be iuſtly troubled, or condēned to die, it belongeth not to vsus to meddle with him, otherwiſe then by praying for him, & inciting him to repentance. But if might oppreſſe right, or violence be offered to the poore afflicted, eueryevery one is bou…d to defend his neighbor frō wrong, as much as in him lieth: For (ſaith he) wilt thou withdraw thy ſelfe from them that goe downe to the ſlaughter? That is to ſay, Art thou to withdraw thy helpe from preſeruing the poore and innocent, who are layed downe on the blocke to be ſlaine, or drawne to the ſtake to bee burnt, from the ſtroke of the ſword, or flame of fire? So that eueryevery one according to his place ought to miniſter helpe to the oppreſſed. Gouernours by vertue of their authoritie, as we ſhall ſee in the 31. chapter, verſ. 8. Inferiours by giuing counſell, or teſtifying the truth of the cauſe; or in petitioning to the Prince, or ſuch as hauehave power of deliuering: as Ebedmelech for Ieremiah; and Ester for h…r people: or by prayer to God in their behalfe: as the Church in the time of the Apoſtles for Peter: and in theAct. 12. time of the Prophets, for other godly men which were deſtinated to the ſlaughter, whoſe petition we finde in the Pſalme: Let the ſighing of the priſoners come before thee; according to Pſal. …9. 71.thy mighty arme preſerne the children of death.
Verſe 12. If thou ſay, Behold we knew not of it ſhall not hee who pondereth the heart vnderſtand it? doth not hee know, that preſerueth thy ſoule? doth not he alſo recompence eueryevery man according to his worke?
HE confirmeth his ſtrict charge for aſſiſtance, and helpfulnes to our brethren wrongfully moleſted, and indangered, by forcible arguments: whereunto hee maketh a way by an anticipation, wherein he firſt propoundeth the excuſe that pitileſſe men are wont to make, and afterwards confuteth it. The obiection is, we knew not of it: For ſo they pleade ignorance, by which they hope to cleere themſelues, as that it was vnknowne to them that they were in trouble: neither were they acquainted with the equitie of the cauſe: nor vnderſtood by what meanes they might helpe them: all which pretences he plainly refuteth: for no ſhifts will ſerue to cloake ſinne beforeIere. 23. 23. Eccleſ. 5. 5. Gods eyes. And theſe hee refelleth by ſuch reaſons, as whereby hee proueth the neceſſitie of mercifulnes. And the firſt is from the knowledge of God, who is the ſearcher of the hearts and affections: putteth mens mindes, or meanings into the ſcales, or ballanceth them, to try how iuſt and vpright they are: and therefore doth not he vnderſtand whether thou diſſembleſt, or dealeſt in good earneſt? whether thou hadſt intelligence of the matter, or whether it were altogether hidden from thee? The ſecond is from the power and authoritie which God hath ouer all men: their liues and ſoules are in his hands: and therefore it concerneth them for their liues, and ſaluation too, not to halt with him, or be incompaſſionate towards his. The third is from the iuſtice of God, hee will recompence eueryevery man according to his worke: he that dealeth vprightly, and without diſſimulation, ſhall finde comfortable approbation at his hands: he that dealeth fraudulently, and with guile, ſhall be diſmasked, and puniſhed: he that ſheweth merciemercy and compaſſion to them that be in miſerie, ſhall plentifully be rewarded with merciemercy from him: hee that is hard hearted, and without all bowels of commiſeration, ſhall finde pure iuſtice, without any compaſſion.
Verſe 13. My ſonne eate thou hony becauſe it is good, and the hony combe, becauſe it is ſweete to thy pala… or taſte.
Verſe 14. So ſhall the knowledge of wiſedome be to thy ſoule when thou haſt found it, there ſhall be a reward, and thine expectation ſhall not be cut off.
THeſe two ſentences containe the praiſe of gracious and holy knowledge, and that by a full ſimilitude, on both parts, as well the reſemblance, as the application from hony, ſaying, My ſonne eate hony, that is, thou haſt libertie for it, it is free for thee ſo to doe, if thou wilt, becauſe it is good, wholeſome, and profitable for thy body: it being a food much in vſe in thoſe parts: as the Prophet Iſaiah ſpeaketh; Butter and Iſai. 7. 15.hony ſhall he eate. And Ionathan was much refreſhed, and his eyes receiued ſight by eating of hony, whereas before they were dimme for wearineſſe, and hunger. And the hony combe, 1. Sam. 14. 27.for it is ſweete vntounto the palat or taſte, that is, pleaſant, and delectable in reliſh, the palat the inſtrument of taſting being put for the ſenſe it ſelfe: two benefits therefore proceed from it, pleaſure, and profit: So both profitable and pleaſant, and more alſo ſhall the knowledge of wiſedome be to thy ſoule, thy heart, thy conſcience, thy inward man, though in thy body, and eſtate, there be many bitter croſſes and calamities: if thou finde it, if thou be truly indued therewith, and haſt a ſure apprehenſion thereof, and be not illuded with flattering conceits, and vaine imaginations. And this comfort and ioy is the effect of an infallible hope, which is wrought by faith in, and knowledge of the holy Scriptures, and this hope is ſtedfaſt, firme and effectuall: as chap. 23. 18. He would hauehave vsus therefore to vnderſtand that nothing is more delightfull then ſpirituall vnderſtandingIſai. 25. 6. of Gods holy will. Hony, and other food, though moſt delicious, is earthly, and the delight that it yeeldeth is but cenſuall: but this is heauenly, and ſo is the conſolation that it worketh: a beaſt, or a wicked man may feed on the beſt corporall foode, and feele as much ſweetnes as the worthieſt Chriſtian: but Gods owne people and ſeruants hauehave a peculier right and propertie in the holy Ghoſt: there may bee in hony and other bodily delights, an hurtfull exceſſe, to the annoyance of thoſe which ſurfeit of them: as chap. 25. 16. but there can neuer be too much heauenly wiſedome, and gladnes proceeding from it: but alway, and continually the more, the better: the pleaſure that is taken in meates, or drinkes, or any earthly refreſhings, is but momentaine, and for preſent vſe: For when death commeth, or ſicknes, the delightfulnes thereof will be forgotten, and ſo will the ſtrength that commeth by it, and all other like benefits: but the ioyfull aſſurance of Gods fauour, the heauenly fruites of his holy ſpirit, with the poſſeſſion of his graces, is perpetuall and euerlaſting according to the teſtimonie and promiſe of our Sauiour, ſaying, Whoſoeuer ſhall drinke of the water that I ſhall giuegive h…m, ſhall neuer be more Ioh. 4. 14.a thirſt: but the water that I ſhall giuegive him, ſhall be in him a well of water ſpringing to euerlasting life.
Verſe 15. Lay not waite O wicked man against the dwelling of the righteous: ſpoyle not his dwelling place.
Verſ. 16. For the righteous falleth ſeuen times, and riſeth againe: but the wicked ſhall fall into miſchiefe.
IN the former verſe was declared the great comfort that godly men finde in the knowledge of Gods holy word: and in theſe the great ſafetie which they enioy by his prouidence for them, and protection of them: for that is the ſcope of the words, though they bee directed to the wicked in way of admonition, or prohibition. The parts thereof are two: the one is a charge giuen to ſinfull men, that they proceede not on in their craft, or in their crueltie againſt the ſeruants of God, in the former verſe: and the other, a reaſon which could cauſe them to ſtand backe, and not offer ſuch iniuries to them, in the latter. Lay not waite, deale not ſubtilly, practiſe not any ſecret miſchiefe, like to ſuch as lurke in corners ſuddenly to ſurpriſe a man, or get ſome aduantage againſt him, againſt the houſe of the righteous, againſt a man himſelfe, or any thing that appertaineth vntounto him: ſpoyle not his resting place, offer no violence vntounto, nor prey vponupon his goods, and eſpecially goe not about to ouerthrow his dwelling place, nor chaſe him from it: For it is as if he ſhould hauehave ſaid, This is thy practiſe, and which is to be looked for at thine hand, vntill thou ceaſe to bee wicked. For all thy attempts be in vaine, and ſhall take no place: and therefore if thou wert wiſe and prudent for thy ſelfe, thou wouldeſt be better aduiſed, before thou tookeſt ſuch courſes. The reaſon is from the contrary condition of the wicked, and godly: the one endureth many troubles, and eſcapeth out of them all: the other, oft times more croſſes come vponupon them for a time: but ſome one deadly ſtroke commeth at laſt for all, to their vtter vndoing: The iust falleth ſeuen times, commeth into troubles very oft, a certaine number of times being put for an vncertaine, but riſeth againe, but by the gracious hand of God is deliuered out of them all. It is a ſimilitude from childrē led of their parents, who though through weaknes doe ſometimes ſtumble, and fall to the ground, yet they be neither hurt with the fall, nor helpleſſe, that they ſhould not be taken vp againe. So that the goodneſſe of God doth more appeare in ſuſtaining his people in their troubles, then in preſeruingPſal. 34. 19. Iob. 5. 18. them from troubles, as diuers Scriptures doe witneſſe. But the wicked falleth into miſchiefe, the vngodly periſh in aduerſitie, being ſo ouerthrowne therein, that they neuer be able to recouer themſelues: they are altogether like thoſe, who falling from an high and ſteepe place, or tumbling downe a paire of ſtaiers, breake their backes, or neckes, with that fearfull downfall, that they are not able to ſtirre hand or foote. So that albeit croſſes come but ſeldome vponupon vngodly men, and miſerie tarrie long before it viſite them; yet when God ſetteth in with them, he paieth them home, euen to their ruine and deſtruction: For ſo are they threatned: The Lord ſhall ſhoote an Pſal 64. 7.arrow at them, their ſtrokes ſhall be at once: their plagues hauehave ſtings with them, a guiltie conſcience, the burthen of ſin, with Gods diſpleaſure and curſe are ioyned with it.
Verſ. 17. Reioyce not when thine enemie falleth, let not thine heart be glad when he ſtumbleth.
Verſ. 18. Lest the Lord ſee it and it diſpleaſe, him, and hee turne away his wrath from him.
REioyce not,] Bee not glad, nor ſhew forth any outward ſigne of ioy, when thine enemie falleth, when hee that is thine aduerſarie commeth to calamitie, or aduerſity, let not thine heart be glad, doe not ſo much as conceiue ioy within thy ſelfe, though thou ſhouldeſt not expreſſe it to others, when he ſtumbleth, when any croſſe doth befall him: hee taketh the ſimilitude from trauellers, whom it concerneth not their fellow trauellers to inſult ouer when they be downe or ſlipping, but rather be ſorie, and therefore ſuccour and helpe them vp againe. So that it is not lawfull for any man to take delight in his neighbours woe, howeuer he be affected toward him.
Iob cleereth himſelfe of this fault, ſaying, I hauehave not reioyced Iob 31. 24.at the destruction of him that hated me, or lift vp my ſelfe when euill found him. And the world knoweth how Dauid lamented and wept, when newes was brought him of Sauls death, which moſt iniuriouſly and cruelly hunted after his life. If wee be bound to pray for thoſe that perſecute and hate vsus; if we be required to help our enemies with food, and gratifie him with other courteſies, it cānot ſtand with equity that we ſhould reioyce at, or take pleaſure in their miſerie: but this precept may ſeeme to be contrary to the practiſe of the godly, as Moſes, Eſter, and diuers others of Gods ſeruants, when their enemies the Egyptians, Haman, and other ſuch like hauehave been deſtroyed: but indeed neither Moſes nor the reſt, did reioyce ſo much in the deſtruction of their aduerſaries, as in their owne deliuerance, and the preſeruation of the Church: neither was the ruine of their enemies ſo comfortable vntounto them as the glory of God, which did appeare in the puniſhment of the vngodly. A man may in holy zeale reioyce at the ouerthrow of the enemies of God, and the foes of his people, as chap. 11. 12. but he may not ſimply be glad at the fall of his aduerſaries, nor vncharitably triumph ouer them with ioy of heart, ariſing from priuate grudge, and ſecret hatred, leſt the Lord ſee it, leſt he take notice of it, and obſerue the ſame with diſpleaſure, for hauing and nouriſhing ſuch vncharitabl and pitileſſe affections in thine heart, and turne his wrath from h…m, which is not ſo to be vnderſtood, as that therefore a man were not to reioyce at his enemies fall, leſt that by ſo doing his good name bee procured, namely the mitigation of Gods diſpleaſure, and remouing away the ſcourge that is vponupon him: but by this eueryevery one is warned to take heed of this reuengefull reioycing at the miſeries of them that hate him, leſt by this meanes hee draw Gods wrath and plague vponupon himſelfe, and make his owne caſe worſe then his enemies.
Verſ. 19. Fret not thy ſelfe becauſe of the euill man, neither be enuious at the euill doers.
20. For there ſhall be no reward to the euill man, and the candle of the wicked ſhall be put out.
FRet not thy ſelfe.] Be not moued to anger and indignation, becauſe of the euill man, for that either they flouriſh and proſper or elſe in the malice of their harts attempt euill againſt thee. neither be enuious at the euill doers. See chap. 23. 17. and the firſt verſe of this chapter.
For there ſhall be no reward to the euill man.] His plagues and miſeries ſhall be perpetuall, and the light of the wicked ſhall be put out, his felicity, and flouriſhing eſtate, yea and his life it ſelfe ſhall bee extinguiſhed, and aboliſhed, deſperate miſerie ſhall ſucceed in the place thereof. See chap. 13. 9. And thereforePſal. 73. 18. Iob 21. 16. the greateſt proſperity that vngodly men preſently enioy, is not able to counteruaile the lamentable calamity that ſhall come vponupon them afterward: for the one is but counterfeit and mixed with many ſorrowes and feares; the other is as bad or worſe then it ſeemeth, and void of all comfort: the one is ſhort, and of no continuance: the other is euerlaſting, and hath none end: and adde this thereunto, that meaſure and great abundance of the former, doth much encreaſe the quantity and grieuouſneſſe of the latter. As is the caſe of that whoriſh Babel, In as much as ſhe gloried her ſelfe, and liued in pleaſure, ſo much giuegive to her torment and ſorrow: for ſhe ſaith in her heart, I fit being a Queene, and a… no widow, and ſhall ſee nomourning. R…u. 18. 7. 8.Therefore her plagues ſhall come at one day, death and ſorrow, and famine, and ſhe ſhall be burnt with fire; for ſtrong is the Lord which will condemne her. And as Saint Iames threatneth to allIam. 5. 1. 2. worldlings and Epicures. Goe to now ye rich men, mourne and howle, for the miſeries that ſhall come vponupon you: your riches are corrupt, and your garments motheaten.
Verſ. 21. My ſonne feare the Lord, and the King, and meddle not with them that change.
MY ſonne feare the Lord,] Let thine heart alwaies ſtand in awe of his preſence, worſhip him with reuerence, and holy deuotion: faithfully obſerue and obey as much as poſſibly thou canſt, his will and commandements, and the King, thy ſoueraigne, whom the Lord hath ſet ouer thee: for conſcience ſake be ſubiect to him: ſhew all loyaltie to his perſon, and obedience to his lawes, and miniſters of iuſtice; neglect not the commandement of the Lord by the Apoſtle, ſaying, ſubmit 1. Pet 2. 13. 14.your ſelues to all manner ordinance of man for the Lords ſake: whether it be to the King as the ſuperiour, or vntounto gouernours, … vntounto them that are ſent of him, for the puniſhment of euill doers, and praiſe of them that doe well. For true religion toward God, and due ſubiection to lawfull authority, are alway indiuiduall companions. Feare God (ſaith Saint Peter) and honour the 1. Pet. 1. 2. 17.King. No rebellious perſon, or any that is diſobedient toward the Magiſtrate, deſerueth the name of a Chriſtian. He that denieth vntounto Caeſar that which belongeth vntounto him, doth in no vprightneſſe performe to God that which is his due. Saint Iude Iud. ….maketh it a note of a ſinful hypocrite to deſpiſe gouernment, and to ſpeake euill of them that are in authoritie. For there is no power but of God, and the powers that are, are ordained of God. Whoſoeuer therefore reſisteth the power, reſisteth the ordinance of God, and they that reſist ſhall receiue to themſelues greater damnation. Wherefore we must ſubiect, not becauſe of wrath only, but for conſcience ſake. So on the other ſide, neuer any impious perſon can bee a faithfull ſubiect: whoſoeuer contemneth the Lord, and his word, which is the foundation of all magiſtracie, will (if occaſion ſerue) manifeſt his perfidiouſneſſe to his Prince; and though feare reſtraine him that he neuer break forth into armes, or open contempt, yet he carrieth not a loyall heart, becauſe he wanteth a godly heart. There are many which crouch, and bow, which flatter, and fawne, and highly extoll obedience, and inueigh againſt refractorie people, who notwithſtanding beare as little louelove as the worſt, and yeeld no more reuerence in their hearts to their Prince, then thoſe which are moſt contemptuous. Saint Iude deſcribeth the deſpiſers Iud. 16.of gouernment to be murmurers, and complainers, and yet to hauehave mens perſons in admiration for aduantage. And the Prophet Hoſea teſtifieth, that they which made the King glad with their wickedneſſe, and the Princes with their lies, did yet de…oure their Iudges, and cauſe their Kings to fall. And meddle not with them that change; he giueth a caueat to beware of the meanes whereby thou maieſt be ſeduced, and bee brought thereby to contempt of God, and thy Prince, and that is the ſociety of Male-contents who affect alteration, and nouelties, ſuch as are wearie of the holy Lawes of God, which teach religion, and Chriſtian obedience, and wholeſome lawes of Prince touching policie, and ciuill peace, and ſeeke for innouation, by abrogation, and aboliſhment of both: for ſuch maner of men are very contagious, and able to peruert the hearts of all that conuerſe with them. How many did Corah, Dathan, and Abiram inchant to oppoſe againſt the gouernment of Moſes, and Aaron? What … multitudes did that curſed Abſalom infect, and make … turne rebels moſt ſeditiouſly againſt the kingdome of Dauid? and did not Sheba that obſcure and baſe fellow preuaile farre to get aſſociates, and therby to raiſe a new commotion, when it ſeemed that all ſparkes of rebellion had been extinguiſhed? and how m…ny millions of millions hauehave been ſtirred vp againſt the kingdome of Chriſt, by the peſtilent tongues of thoſe which cannot beare the burthen of gouernment, moſt lamentable experience of all ages doth cleerely witneſſe. This commeth to paſſe by the violence of their deſires that way, which are wholly ſet vponupon miſchiefe: and by the ſharpneſſe of their wits for this helliſh worke, which are ſharpned, and hauehave an edge ſet on by the diuell himſelfe, and by that procliuity which is in al f…ly mens nature, to be corrupted by pernicious ſpeeches: Satan worketh in the tongues of theſe ſinfull ſeducers, and together alſo in the hearts and cares of their carnall hearers.
Verſ. 22. For their calamitie ſhall riſe ſuddenly, and who knoweth the ruine of them both?
HE confirmeth both his precept, and caueat, by the miſchiefe that is like to enſue, if they obey not the one, nor be admoniſhed by the other, and that is the ruine and ouerthrow of vngodly and diſloyall perſons: and this is exaggerated by the grieuouſnes and ſuddennes of it, it commeth ſooner then it is looked for, and is more intollerable then is either knowne, or thought of. For their calamitie, the plagues which they ſhall ſuffer, ſhall riſe ſuddenly. It lieth ſtill for a time like a fierce beaſt, or ſerpent in a buſh, or thicket, either ſleeping, or waiting for aduantage, and neither is ſeene, nor heard, there is neither roring, hiſſing, nor ruſling, and in a moment being either wakened, or ſpying the opportunitie, is vponupon a man before he is ware. Who knoweth the destruction of them both? to wit, that which the Lord and the king ſhall work: For as Gods wrath is like a conſuming fire, ſo is the Kings compared to the roring of a Lion, both of them very fearefull and terrible. For miſerie is euermore contrarie to the expectation of the wicked, both for time and meaſure: it commeth vponupon them before they be prouided and lieth vponupon them more heau…ly then they are able to ſuſtaine it. And this is becauſe they would not beleeue the predictions of the word, which foretold whatPſal. 73. 18. would become of their wicked waies: but deſpiſed all Gods threatnings: and becauſe they are proud, and ſecure, and flatterIere. 5. 13. 1. Theſ. 5. 3. Apoc. 18. 7. themſelues in perpetuitie of their peace and ſafetie: and becauſe they fuffe… themſelues willingly to bee miſled and deceiued by the flatterie of others: as Herod did.Act. 12.
Verſe 23. Theſe alſo are the ſayings of the wiſe: It is not good to hauehave reſpect of perſons in iudgement.
AS Dauid made not all thoſe ſpirituall ſongs which are contained in the booke of Pſalmes: ſo neither did Salomon (as it ſeemeth) vtter all thoſe parables which are ſet down in this booke of Prouerbs. Thus much may be gathered out of the words, wherein it is ſaid, alſo th…ſe are the ſayings of the wiſe. The ſentences from this place to the end of the chapter, were ſpoken by the mouthes, or written by the tongues of wiſe men: but who they were is not expreſſed: but ſure woe are they were led by the ſpirit of God, ſeeing otherwiſe neither could they hauehave been wiſe, neither would they who gathered theſe ſayings together, hauehave put them into the booke of canonicall Scripture, to hauehave reſpect of perſons, to regard any thing which is beſide the cauſe▪ or out of the matter in queſtion, as thereby to be led aſide, and drawne to peruert iuſtice, or decline from the law, as becauſe they be rich, or becauſe they be poore; becauſe they be good, or becauſe they be bad: becauſe they be friends, or becauſe they be enemies. To paſſe ſentence for the wealth; or power, or miſerie, or fauour, or hatred of the parties accuſing, or accuſed, is not good, neither lawfull, nor ſafe: the thing to bee regarded is the matter, and not the man. And therefore in all controuerſies, look not whoLeuit. 19. 15. Deut. 1. 17. be the parties, but what is the cauſe: becauſe the iudgement is Gods, and not mans.
Verſ. 24. He that ſaith to the wicked, Thou art righteous, him ſhall the people curſe, and nations ſhall abhorre him.
HE that ſaith to the wicked, thou art righteous,] He that applandeth, or approueth of ſinfull men, whom God condemneth: o… iuſtifieth any man in doing that which God doth not allow; him ſhall the people curſe, and the nations ſhall abborre him, he ſhall be odious, and infamous, eueryevery where, and amongſt all men for the greateſt part, eſpecially ſuch as hate iniquitie, and know after what manner he doth countenance it. Indeed well diſpoſed perſons will not eaſily breake out into raſh curſing: neither will they proudly reproch the Magiſtrates, or ſuperiours, though they ſee them faile in their duties: yet neuertheleſſe in zeale toward iuſtice they cannot but blame them, whom they ſee ſo groſſely and notoriouſly to offend. So that they who goe about to grace others in their ſinnes, take the way to bring themſelues into contempt: ForMal. 2. 3. they are an abomination to the Lord, as chap. 17. 15. and then how can they chuſe but be vile alſo amongſt men? They doe miſchiefe to many in animating ſuch wicked creatures: and euen to thoſe ſinfull wretches themſelues, by hardning them in their euill: they becommeth acceſſarie to the offenders facts, and maketh them their owne: and it is a fault, that is ſeldome to be found in any, who are not in ſome euill or other themſelues: according to that ſaying, they that tranſgreſſe the law, praiſe the wicked.
Verſe 25. But to them that rebuke ſhall be delight, and the bleſſing of each good man ſhall come vponupon them.
Verſe 26. EueryEvery one ſhall kiſſe his lippes that giueth a right anſwere.
HE amplifieth the point propounded in the former verſe, by the contrarie both behauiour, and euent: there was the iuſtifying of the wicked taxed, here the reprouing of him is commended: there was the curſe, or reproch threatned to ſuch as ſhall giuegive approbation to malefactors: here bleſſing is promiſed to ſuch as ſhall diſgrace them: obloquie, reproch, and hatred are there denounced as a puniſhment to them that ſhall flatter vnrighteous men: here honour and louelove is aſſured to them that ſhall deale ſoundly, and ſharply with them: but to them that rebuke him, to them that conuince euill men of their faults, ſhall be delight, comfort, and ioy, in apprehenſion of Gods fauour, mens good affections ſhall be toward them, and the bleſſing of each good man, their teſtimonie which they will giuegive of them, and the prayers and praiſes which they will offer to God for them: this bleſſing fell vponupon Iobs head full often, as himſelfe witneſſeth, ſaying, When the eare heard mee it bleſſed me, and when the eye ſaw me it gaue witneſſe vntounto me, that I deliuered the poore that cried, and the fatherleſſe that had no helpe: the bleſſing of him that was readie to periſh came vponupon me, and I cauſed the widowes heart to reioyce. And it is added in the next verſe, the people will kiſſe the lippes of him that giueth a right anſwere; the kiſſing of the lips is a ſigne of louelove amongſt vsus, and in old time it was alſo a token of reuerence. Whereas therefore it is ſaid here, the people ſhall kiſſe the lips of him that giueth a right anſwere; the meaning is that they will exceedingly affect, and ſingularly honour ſuch a perſon: it may be the wicked will deſpiſe, and contemne ſuch a one, but the godly will reuerence and embrace him. Now he is ſaid to anſwer right things, who vttereth true, wiſe, and profitable ſpeeches, or ſuch ſayings as are agreeable to equitie and righteouſnes. He therefore which moſt faithfully oppoſeth himſelfe againſt the corruptions of others, ſhall gaine moſt comfort, and credit to himſelfe, both from God, and honeſt men, and many times from the parties reproued, or reſiſted: for that it may proue a good medicine for the curing of the maladies of the ſoule.
Verſ. 27. Prepare thy worke without, and make it fit for thy ſelfe in the field, and afterward build thine houſe.
PRepare thy worke without.] HaueHave an eye to thoſe things that are abroad, as for corne, cattell, vines, fruite trees, &c. make it fit for thy ſelfe in the field, make readie for thy ſelfe that which thou haſt in the field, that thou not onelyonly hauehave ground, but that it be ſo husbanded, as y• it may beſt yeeld commodity to thee, that thou not only hauehave a croppe vponupon thy ground, or graffe growing in thy meddowes, but that it bee ſo carefully, and ſeaſonably cut downe, and inned, as thou maiſt enioy the fruite thereof: that thy land be not vnfruitfull through want of good manuring, or that which grow vponupon it bee not the leſſe, or worſe by thine ill husbandrie, and after, when thou haſt performed theſe things, build thine houſe, make it large, or faire, according to thy ſtate, and ſtore it with ſuch good furniture, as before was not requiſite for thee. An houſe, and habitation to dwell in is firſt of all to be prouided: but the ornaments, and beautifying of it, are to be deferred vntil thy maintenance will allow thee the libertie thereof. His purpoſe is to teach vsus to proceede orderly in all our affaires, preferring of things of greateſt importance to the firſt place, and going about matters of leſſe waight by leiſure afterward: as in a building, ſtone and timber is to be prepared, before wainſcot and hanging.
And men vſe to buy land or take it, and hauehave a crop towards before they hire, or build a barne. It were a fooliſh part in feaſting to ſpread the table, ſet diſhes vponupon the board, & to make the gueſts ſit downe, before any meate be prouided: or for a man to prouide bridle, or ſaddle, with trappings and all other furniture, and yet is able neither to buy, nor borrow, nor hire a horſe for his iourney.
Verſ. 28. Be not a witneſſe againſt thy neighbour without a cauſe, nor deceiue with thy lips.
BE not a witneſſe] In any matter, or for any mans cauſe, againſt thy neighbour, againſt any man, without a cauſe, whē he deſerueth it not, or thou hauehave no calling therunto, and therefore take heed that thy teſtimonie be not falſe: For al vntruth is falſe witneſſing, and without cauſe: neither affirme thou any thing certainly which is vncertaine, and ſtandeth only on likelihood and probabilitie: ſo Eli teſtified againſt Hanah, when hee charged her with drunkennes, becauſe hee ſaw the motion of her lips, but heard not the voyce of her ſpeech: ſo they teſtified againſt the Apoſtles and Diſciples without cauſe, when they ſaid they were full of new wine, becauſe on a ſudden they ſpake ſtrange languages: neither take halfe a tale for a whole ſpeech, nor adde any thing of thine owne to that which thou ſpeakeſt, nor peruert the meaning of a mās words which he vttereth: for ſo they witneſſed againſt Chriſt, when they informed that he ſaid, I can deſtroy this temple, that materiall building of ſtone and timber, and I will build it in three daies, becauſe hee ſaid, deſtroy you this temple, meaning of his body, and I will build it againe in three daies. Laſtly, commenſe not a complaint againſt any for well doing, and impute not that to him for a crime which is dutie, and a good ſeruice: for ſo Doeg teſtified againſt Abimelech without cauſe, when hee accuſed him to Saul, for miniſtring reliefe and weapon to Dauid in his diſtreſſe. And ſo the enemies of Daniel witneſſed againſt him without cauſe, when they laid to his charge his prayer and ſupplication made to the Lord: and deceiue not, abuſe not the eares of any man to make him to beleeue that to be true which is falſe; or that to be good which is bad; or that to be bad which is good: him to be faultie which is innocent; or him bee iuſt which is vn-righteous: at no hand miſinforme the minds of thy brethren with thy lips, with the words which thy lips doe vtter.
Verſ. 29. Say not, I will doe to him as hee hath done to me, I will reward eueryevery man according to his worke.
SAy not,] By threats in ſpeech, or purpoſe of heart, neither let thy reuengefull paſſions or actions declare thy meaning: I will doe to him as he hath done to me, the iniuries that I hauehave receiued from him, I will requite vntounto him, I will reward the man according to his worke, hee ſhall receiue as good meaſure as he brought: though I pay him home, and puniſh him ſoundly, may I not doe it? he began with me; I am prouoked to that which I doe; the fault is in himſelfe; hee was the firſt cauſe of his owne hurt. See chap. 20. 22.
Verſe 30. I w…nt by the field of the ſlothfull, and by the vineyard of the man destitute of vnderstanding.
31. And loe it was all growne ouer with thornes, and nettles had couered the face thereof, and the ſtone wall thereof was broken downe.
32. Then I ſaw and conſidered well, I looked vponupon it and receiued inſtruction.
33. Yet a little ſlumber, a little ſleepe, a little folding of the hands to ſleepe.
34. So ſhall thy pouerty come a… one that trauelleth, and thy neceſſity as an armed man.
THe Wiſe man, whoſoeuer he were, doth in theſe verſes, by his owne experience, liuely paint out, and deſcribe the ſhameful wretchleſneſſe of ſluggards, with the miſery & calamitie which they do incur them by the ſame. Firſt, he relateth the occaſiō wherby he was brought to ſee ſo far into the matter: I paſſed, (ſaith he) by the field of the ſlothfull, and by the vineyard of the man deſtitute of vnderſtanding: as if he ſhould hauehave ſaid, I went not as buſie bodie to ſpie out the faults of other men which belonged not vntounto mee. I made not a iourney of purpoſe to finde out what was amiſſe, in the mans behauiour, eſtate, or poſſeſſions: but my buſineſſe lay that way, I had iuſt calling to trauell thereby, and in regard thereof, I paſſed by the field of the ſlothfull, &c. whoſe idleneſſe, negligence, and want of forecaſt, conuinceth him to be void of vnderſtanding, or deſtitute of an heart, as the word ſignifieth: for it is as good to hauehave no heart, as to vſe none, as hee doth who is ſo remiſſe in affaires of ſuch importance. Secondly, hee relateth the matter ſubiect of his report, the obiect which his eyes apprehended, and loe, this field, or vineyard was all growne ouer with thornes, it was ful of brambles, and briers, nettles, thiſtles, burs, and ſuch like hurtfull weeds, had couered all the ground, that nothing could be ſeene but they, and theſe ſucke out the moyſture of the earth, and feed vponupon the fatneſſe of the ſame, wherby the ground was much impoueriſhed, and made very barren: theſe annoyed the come, or graſſe, the vines, or any other plants, & made them fruitleſſe, ſo that nothing could be expected but ſterility, and barrenneſſe: and beſide, the ſtone wall was broken downe, there was delapida…ion of wounds, ſo that ſwine might eaſily get in, and rout vp the ground, and eueryevery beaſt had liberty to bark the trees, or browſe vpō the branches thereof, or make ſpoile of ſuch commodities as are greene therein: for idleneſſe is a very hurtfull ſinne, and eueryevery thing is the worſe that ſlothfull perſons hauehave to deale in: and ſo Salomon teſtifieth, ſaying, By ſlothfulneſſe the roofe of the houſe goeth Eccleſ. 10. 18.to decay; and by the hands of the idle, the houſe droppeth thorow. Thirdly, he recounteth the vſes that he made of the ſight which he ſaw, whereof one was for himſelfe, and his owne benefit: he conſidered it well, and receiued instruction, he gathered wiſedome out of the follie of the ſluggard, and learned thereby that ſlothfulneſſe and follie are the mothers of pouerty, and miſerie, & in this he ſhewed himſelfe to be truly wiſe: for as much as heauenly wiſedome directeth mens minds to make that vſefull to themſelues, which is pernicious vntounto others, and make the very ſinnes of their neighbours to be motiuesMal. 3. 15. Pſal. 4. 6. to goodneſſe to them. The other vſe concerned that lazie perſon, in whom hee obſerued the cauſe of that ruine and deſolation, and that was louelove of ſleepe, and lingering in ſleep and drowſineſſe had ſo poſſeſſed him, as that hee was held as a bondman, or priſoner in it; whoſe very words hee reciteth to declare his captiuity in, and thraldome to that vice, a little ſleepe, a little ſlumber, &c. proceeding by little and little to a great deale, and can hardly finde a time to make an end thereof: & therfore for concluſion paſſeth the ſentence of beggerie vponupon him, which hee threatneth ſhould come vponupon him both ſpeedily, it would be ſudden, and certaine, as the compariſon vſed doth import; which ſee more fully expounded. Chap. 6. 11.