A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 28
CHAPTER. XXVIII.
Verſ. 1. The wicked flee when none purſue: but the righteous are bold as a Lion.
THe wicked flee,] Are chaſed and hunted with feare: for though their feet ſtand ſtill, yet their hearts are continually in flight, when noue purſueth, when no man followeth matter againſt them. It is a ſimilitude taken from cowardly ſouldiers, who betake themſelues to their heeles at the ſound of the trumpet, or drumme, and at the ſight of the enemies weapon, before they be aſſailed: for the guiltie perſon after he hath committed ſome abominable fact; as theft, murther, or ſome other crime, imagineth that ſome lie in wait for him, and that hee ſhall ſurely bee taken: for the bolder any man is to commit ſinne, the leſſe courage he hath when his conſcience is awakened, and there be any likelihood of danger: The wicked (ſaith Eliphaz) is continually as one that trauelleth with child, and the number of yeeres is hidden from the tyrant, a ſound of feare is in his cares, and in his proſperity ſhall the destroyer come Iob 15. 20.vponupon him. For though no man purſue him, yet the guilt of his conſcience doth; as did that bloodie Kain: and the righteous curſe of Gods law maketh after them with all ſpeed, euen that which is thus threatned in Leuiticus: I will ſend a cowardlines Leuit. 26. 36.vponupon them in the land of their enemie, and the ſound of a ſhaken leafe ſhall chaſe them: they ſhall flee as fleeing from the ſword, and ſhall fall when none purſueth. Now if they bee brought to this plight with imaginatie perils, and onelyonly as yet aſſaulted with their owne thoughts; what will they doe when troubles and plagues, ſuch as carrie ſtings in their mouthes, ſhall inuade and ſet vponupon them? When their hearts ſhall heare their ſins complaining againſt them, and Gods iuſtice decreeing puniſhment for them: men in this caſe Iſaiah ſpeaketh of, and bringeth in horribly terrified, ſaying; The ſinners in Sion are afraid, a feare is come vponupon the hypocr…tes: who among vsus ſhall dwell with the deuouring ſire? who among vsus ſhall dwell with the euerlasting burning? But the righteous, who is at peace with God, and hath a good cauſe with a good conſcience, is not ſo timerous, and full of cowardneſſe as the wicked, but couragious and dreadleſſe, notwithſtanding all the malice, might, and craft of wicked men, which ſet themſelues againſt them, neither can any other accidents or occurrents diſmaie or daunt them. Hee will not be afraid of euill tidings, his heart is fixed and beleeueth Pſal. 112. 7. 8.in the Lord: his heart is establiſhed: hee will not feare vntill hee ſee his deſire vponupon his enemies. And this confidence and boldneſſe is ſet forth by the compariſon of the equall, he is like vntounto a Lion, who is thus deſcribed by the Lord himſelfe: As the Lion, or Lions whelpe roareth on the prey, against whom if a multitude Iſai. 31. 2.of ſhepheards be called, he will not be afraid at their voice, neither humble himſelfe at their noyſe: ſo ſhall the Lord of Iob 11. 18. Pſal. 91.hosts, &c. Grace therefore is the foundation of a good courage; for he that is endued therewith, is perſwaded of the verity of Gods promiſes, with the ſufficiencie of his power, and hath a ſure apprehenſion both of his preſence and goodneſſe.
Verſ. 2. For the tranſgreſſion of a land, there are many princes thereof: but by a man of vnderſtanding and knowledge it ſhall be prolonged.
FOr the tranſgreſſion of a land] For the ſins which the people inhabiting the land doe commit, not the wickednes of ſome few priuate perſons, but the generall iniquitie of a nation, or ſtate, there are many Princes, often changes of the rulers and gouernours thereof, many Kings, or other head Magiſtrates, in a ſhort time ſucceeding one another, by meanes of the death of the predeceſſors: For the ſinnes of the people tend to the hurt of the Ruler: If you doe wickedly (ſaith Samuel) ye 1. Sam. 12. 25.ſhall periſh, both ye and your King. And for this cauſe the great rebellions of Iudah, both of the Prieſts, and Prophets, and people, ſhortned the life of Ioſiah: Pharao Neco could not hauehave touched him, if the iniquitie of his ſubiects had not expoſed him into his hands. The Magiſtrate is the head, and the people are the ſtomack; and what cauſeth the head to ake ſo much as the diſtemper and ſicknes of the ſtomacke? Hee is a ſhepheard, and they are the ſheepe, and men doe vſually put away their ſhepheards, or ſet them to ſome other worke, when all their ſheepe are rotten. But by a man of vnderſtanding, and knowledge, it ſhall be prolonged. In this latter part of the verſe he doth intimate, that as the corruptions and iniquitie of the people do cauſe the remoueall of their Princes: ſo the change of Princes is hurtfull, and dangerous to the ſtate of the kingdome, not onelyonly for that by this meanes there are new officers placed, rew tributes impoſed, and many alterations in the ſtate: but perill of ſeditions, ſtirres, and tumults, whereby both kingdomes and common-wealths are ſubuerted and brought to an end: and the cauſe thereof he oppoſeth to the contrarie: For hee ſetteth the wiſedome and knowledge of a good man (meaning of good men, putting the ſinguler number for the plurall by a Synecdoche, with the fruites thereof, which is obedience vntounto God) to the rebellion of a land: and the continuance of Kings and kingdome, vntounto the frequent mutations of Kings, and deſtruction of a realme. So that the oppoſition ſtandeth thus: For the tranſgreſſion of a land, and fooliſhnes of men, the Princes dye faſt, and the whole kingdome is not like to continue: but by the obedience of a land, and men of wiſedome, Princes liue long, and the kingdome is like to bee ſurely eſtabliſhed.
Verſ. 3. A poore man if he oppreſſe the poore, is like a raging raine that leaueth no foode.
A Poore man if hee oppreſſe the poore,] Either by fraude, or force, by bargaining or ſycophancie, and falſe calumniations, by extreame purſuite of actions, or aduantages, or by any other meanes, is like a ſweeping raine, like to ſtormes that leaue no foode, for men, or cattell to liue on: For euen as a great tempeſt doth make land-floods, and inundations of waters, ſweeping away, and choaking the corne, and beareth the fruite off from the trees, and cauſeth a dearth: ſo a mercileſſe poore man wreſting and extorting from others in neceſſity that little which they hauehave, doth bring them to extreame want and penurie. Vncon…c…onable poore men therefore are as violent (if their power ſerue them) as the rich and wealthie. A Sparrow haulke is as greedie of his prey as an Eagle, and a Wolfe as rauenou… as a Lion: the ſeruant that had but an hundred pence owing vntounto him, was more rigor…us and mercileſſe, then his maſter that had a thouſand tallents due vntounto him. If all Magiſtrates ſhould bee as boyſterous to their inferiours, as many baſe maſters are to their apprentices, their yoke would be too heauie for the people to beare: neither are better things to be expected at vngodly poore mens hands, then from thoſe that are richer: for there is the ſame nature in all: and Ieremiah ſaith, that the leaſt are giuen to couetouſnes as well as the greateſt. And great men are leſſe pricked forward to iniuſtice by penurie and want, then theſe needie creatures and contemptible perſons: ſmall things will doe rich men no good: all is fiſh that commeth to the net with the hunger-ſtarued, and miſerable beggers, they meete with nothing which will not ſerue their turnes. There is hope, or at leaſt a poſſibilitie, that that which is taken away by men of wealth, & ſubſtance, may be reſtored againe by mediation of friends, or by ſaluing of credit, or by ſome other meanes, or for ſome other cauſes: but that which theſe hungrie abiects get into their clutches, is as ſoone ſwallowed as fingered, neither care of credit will moue them, nor their abilitie will affoord them to make reſtitution.
Verſe 4. They that forſake the law praiſe the wicked: but they that keepe the law contend with them.
THey that forſake the law,] They that ſinfully liue in the breach of Gods holy law, and tranſgreſſion of his Commandements, and make their owne fleſhly reaſon, and ſenſuall luſts, the rule and ſquare of their life, praiſe the wicked, giuegive incouragement vntounto them, ſtudie to finde out matter to commend in them, and for the ſame to giuegive good teſtimonie of them, that they hauehave euermore ſomewhat in a readineſſe to ſpeake in their behalfe, either to grace their perſon, or iuſtifie their faults: for eueryevery man will moſt readily ſtand for them which be moſt like vntounto them. As S. Paul reckoning vp many foule offences, ſaith, They doe not only the ſame, but fauour them Rom. 1. 31.that doe them. And the rebellious Iſraelites in the wilderneſſe, after they heard Moſes and Aaron to conuince Corah, Dathan and Abiram of notable preſumption and arrogancie: after that they ſaw the Lord to execute a remarkable puniſhment vponupon them, yet quarrelled againſt Moſes and Aaron, in the defence of thoſe execrable men and their complices, ſaying, Ye hauehave killed the people of the Lord. This is a ſure note of euill,Numb. 16. 41. when men hauehave euermore a good word ready for an euill doer, and by crediting ſinne in others, that they ſhould hauehave no blemiſh for it, they ſeeke to aboliſh the diſgrace from their owne former wickednes, and hope with leſſe reproch and controlement to make a way for new: but they that keepe the law, which addict themſelues with all their might to keepe Gods commandements, and with due care and conſcience obſerue, and obey them, contend with them, doe not onelyonly diſcountenance, and diſpraiſe, but as much as they can oppoſe themſelues againſt them, & reſiſt them, notwithſtanding it be with ſome conflict and trouble vntounto themſelues: For it is the propertie and ſure marke of a good man, not only to forbeare euil themſelues, but to ſtop and croſſe others that doe practiſe it: and this they doe in zeale to God, and in hatred to ſinne committed againſt him: as the Prophet profeſſeth, ſaying, I hate them that hate thee, and earneſtly contend with them that riſe vp againſt thee. And by this they keepe themſelues from being guiltie of other mens faults, and in as much as in them is, further the offenders to repentance.
Verſ. 5. Euill men vnderſtand not iudgement: but they that feare the Lord vnderſtand all things.
EVill men] Men giuen ouer to impietie and wickednes, vnderstand not iudgement, albeit there be ſome light in them, which is after a ſort inforced vponupon them, by the brightnes of Gods word, and ordinances, by the ſpeeches and communications of good men, which liue among them, and by the manifeſtation of Gods glorie in his workes; yet it ſerueth onelyonly to make them inexcuſable, but not to procure their ſaluation, nor to direct them in their behauiour: they are alway ſo blinded with naturall ignorance, and malice, that both Chriſt and his word are a myſterie, wherewith their hearts are vnacquainted, though they be familiar to their eares to heare thē, and to their tongues to talke of them: they neither ſee what is to be beloued, nor rightly apprehend what is to be done, either generally in all ſorts of actions, or particularly in the courſe of their callings, and offices: For neither are they meet veſſels to receiue the licour of diuine wiſedome, neither hauehave they any deſire, or are induſtrious for to obtaine it: but they that ſeeke the Lord, they that ſeeke the Lord in his word, and by prayer, to the intent to doe him ſeruice, ſhall vnderstand all things, which are needfull for their ſaluation, and diſcharge of the duties of their callings. For all godly men are acquainted with God holy will▪ ſo farre as is neceſſarie for them: for as much as the ſecret of the Lord is reueiled to them that ſeek him, Pſal. 25. 14.and his couenant to giuegive them vnderstanding: For neither will the holie Spirit faile to informe them, neither will they neglect to inquire of him, nor to vſe their vnderſtanding fruitfully when they hauehave it.
Verſ. 6. Better is the poore that walketh in his vprightnes, then he that peruerteth his waies, though he be rich. See chapter 19. 1.
Verſ. 7. He that keepeth the law is a wiſe ſonne: but he that is a companion to gluttons ſhameth his father.
HE that keepeth the law] That young man which applieth himſelfe to ſuch godly and vertuous behauiour, as the word of God doth teach, and preſcribe him, is a wiſe ſonne, ſheweth his wiſedome, vertue, and vnderſtanding, not only in ordering his waies as a Chriſtian; but in yeelding loyaltie to his parents, as a dutifull childe. But hee that is companion to gluttons, both in companie keeping, and luxurie, and riot, ſhameth his father, is a blemiſh vntounto him, and giueth aduantage and occaſion, whereby of ſome hee is taxed and cenſured; beſides that ſeeing him come to extreame pouertie, or puniſhment, hee cannot but bluſh, and hang downe his head with ſhame and ſorrow. The ſenſe and oppoſition goeth thus: He that keepeth the law, and refraineth the companie of diſſolute perſons, is a wiſe ſonne, and a credit vntounto his parents: but hee that breaketh the law, and is a companion to gluttons, is a fooliſh ſonne, and diſhonoureth his parents.
Verſ. 8. He that by vſurie and vniust gaine encreaſeth his ſubſtance, gathereth them for him that will bee mercifull to the poore.
HE that by vſurie and vniust dealing, &c.] Which either getteth, or augmenteth his ſtocke, or eſtate by vnlawfull meanes: for vnderunder theſe ſo oft by name condemned in the word, hee comprehendeth all others of whatſoeuer ſort they be, gathereth them, though much contrary to his purpoſe, thought, or will, for him that will be mercifull to the poore, which both compaſſionately affecteth, and liberally is handed towards them which are in neceſſity: It is as if he ſhould hauehave ſaid, the Lord doth appoint that the goods which diuers vſurers hauehave wickedly compaſſed, ſhall be taken from him, or his, and come into a good mans hand, who will giuegive the poore that which was before vniuſtly taken, either from them or their brethren: for that which wicked men ill come by is manyEccleſ. 2. 21. Iob 27. 16. times left for the godly to vſe well. See chap. 13. 22. doct. 2.
Verſ. 9. He that turneth away his eare from hearing the law, euen his prayer ſhall be abominable.
HE that turneth away his eare.] Not he who through frailty, infirmity, or tentation hath ſometimes his heart interrupted at the hearing of the word, and hath attention, and ſo his a…ection blunted; or by the rebellion of naturall corruption reſiſting the ſpirit of God, doth now and then faile to obey the counſels or precepts of the word; but which wittingly, willingly, with obſtinacie and contempt reiecteth the commandements of God, and knowledge of his will, which deſpiſeth the ordinances of God, and refuſeth to bee inſtructed by his miniſtery, euen his prayer, and thankſgiuing, and all other his ſeruices eſpecially in his calamites that would come vponupon him, when for miſery he ſhall hee compelled to crie, ſhall bee abominable, odious to the Lord, and ſuch as he will repell, and rather plague him for, then hearken vntounto him, and accept: ſo that the beſt refuge which vngodly men hauehave for their ſoules, euen their good prayers which they truſt ſo much vntounto, will faile thē at their need: and it ſtandeth with equitie, & he doth but returne them their owne meaſure: according to his complaint of them, and threatning againſt them: Yea they refuſed to hearken, and plucked away the ſhoulder, and ſtopped their eares that they ſhould not heare: yea they made their hearts as an adamant ſtone that they ſhould not heare the law, and the words which the Lord of hoſts ſpake by his former Prophets: therefore came great wrath from the Lord of hoſts: therefore it came to paſſe that as he cried, and they would not heare; ſo they ſhall crie Iſa. 7. 11. 12. 13.and I will not heare, ſaith the Lord. They themſelues are execrable and loathſome, and then how can the prayers, the berries of ſuch manner of brambles be eſteemed any better? they are not preſented to God by Chriſt, nor offered by them in faith; and therefore God cannot take notice of them otherwiſe then in deteſtation, and indignation.
Verſ. 10. …ho ſo cauſeth the righteous to goe astray in an euil way, hee ſhall fall himſelfe into his pit: but the righteous ſhall hauehave good things in poſſeſſion.
WHo ſo cauſeth,] Endeauoureth by attempt, or for a time, or in a part ſucceedeth to cauſe the righteous to goe astray by an euill way, in the way of ſinne which is euill for the matter of it, and for effect of it, that it bringeth euill, and plagues to thoſe that wander in it, ſhall fall into his owne pit, ſhall not onelyonly loſe his labour in ſeeking to corrupt another; but ſhall through Gods iudgement fall into the danger that hee hoped to draw the iuſt into: as Balaam did in laying a ſtumbling blocke before the children of Iſrael, by teaching the Moabites to allure them to that filthie and idolatrous feaſt of Baal Peor: for it is turned into his ruine and deſtruction: for he was therefore ſlaine in a ſhort time after. All this is an allegorie wherein he alludeth to hunters, who vſe ſtratagems to induce the beaſts which they hauehave in chaſe to the way that leadeth into the pit which they hauehave digged, and couered to take him, who being fallen thereinto, is in their power to doe what they will with. See chap. 26. 27. But the righteous, the vnhappie euent of theſe their practiſes, and their ill ſucceſſe therein, is amplified by the contrary, the ſafety and happineſſe of thoſe whom they layed waite for to peruert, ſhall hauehave good things in poſſeſſion, the righteous ſhall bee preſerued from ſuch a fall as they doe expect, and enioy that happineſſe which they doe maligne: for it is impoſſible for him that is vpright to beeMat 24. 24. Reuel. 13. 8. drawne from God by ſeducers: election will hold him faſt, and the ſpirit of God will not ſuffer him to bee ouercome, or loſt: neither may the promiſes of God, made vntounto him for the1. Ioh. 2. 27. enioyment of all good things, be void or fruſtrate.
Verſ. 11. The rich man is wiſe in his owne conceit, but the poore that hath vnderſtanding can try him.
THe rich man is wiſe in his owne conceit,] Hee that hath great ſubſtance, and little grace, hath an opinion of himſelfe, that he is of great vnderſtanding, iudgement, and policy, though he bee neuer ſo abſurd, ſimple, and fooliſh; becauſe wealth is a great meanes to puffe vp the heart, and make a man proud. And therefore Saint Paul requireth Timothy to lay a1. Tim. 16. 17. great charge on rich men, that they be not high minded. Ezechiel bringeth the opulent and wealthie Prince of Tyrus vponupon the ſtage, and ſheweth him vntounto the world, acting a part for this purpoſe, ſaying; I am a God, I ſit in the ſeat of God in the middest of the ſea, yea thou art but a man, and not a God, and though thou diddest thinke in thine heart thou was equal with God: Behold thou art wiſer then Daniel, there is no ſecret that Ezech. 28. 2. 3. 4they can hide from thee. With thy wiſedome and vnderſtanding thou hast gotten thee riches, and thine heart is lifted vp becauſe of thy riches. And why is this? but becauſe they are ignorant, they know not, or conſider not that it was God which gaue, and not their owne wit which got them this abundance: and becauſe they carrie matters by power, they deeme that they order and manage them by policie; and becauſe no man dares rebuke them, they thinke their waies ſo ballanced with diſcretion, as that they are vnrebukeable. And becauſe many flatterers giuegive them high commendation, they imagine that there is as much in themſelues, as they can deuiſe to commend: but the poore that hath vnderstanding can ſearch him out, but the godly poore man who knoweth the word, and is indued with diſcretion, will ſo ſearch and find the rich man out, that hee will diſcerne, (and if need require,) declare him to be either an ignorant or wicked perſon, as may appeare in the blind mans conference with the Phariſees. And this commeth to paſſe becauſe he ſearcheth into Gods word, to know his will, and into his owne heart, to know the ſtate thereof; and therefore can eaſily take another tripping, which is altogether a ſtranger vntounto Gods will, and the ſtate of his owne ſoule.
Verſ. 12. When the righteous reioyce there is glory: but when the wicked riſe, the man is ſought for.
WHen the righteous reioyce,] When good men are exalted to dignitie and honour, and hauehave authority put in their hands, and ſo reioyce in the fauour and mercy of God thus bleſſing them: and (hee argueth the cauſe by the effect) the inferiours are enriched, and adorned with many ornaments, both the publike ſtate of the nation is much honoured with power and ſafety, and priuate mens perticular eſtates are prouided for, and bleſſed with all good proſperity, by meanes of their iuſtice, and vpright dealing, and care to doe good to their countrie. See chap. 11. verſ. 10. and 11. but when the wicked riſe, to authority, credit, and greatnes in the Commonwealth, the man is ſought out, ſearched for to bee oppreſſed and made a prey: the meaning is, that when wicked men are aloft, the people which are not ſo bad as themſelues, can neither hauehave ſafety from their perſons, nor poſſeſſions; but either by fraud, or by force, themſelues, and the ſecreteſt things which they hauehave are ſearched out, and looked vntounto, that they may be a bootie to the vngodly. It falleth out many times, and in diuers countries, that when their owne brethren beare not rule, as it did in Iſrael, when the ſtrangers the Midianites had inuaded the land, that that which was not cloſely hidden, could not be kept out of the clutches and clawes of thoſe rauenous cormorants: and therefore it was ſaid of Gedeon, that he was threſhing wheate to hide it from the Midianites. ThisIudg. 6. 11. was moſt cleere executed in Achabs time, when hee ſought about eueryevery where for the Prophets of God, and in ſpeciall manner for Eliah, to put both him and the reſt to the ſword. The ſenſe is this, when righteous men flouriſh, and are in authoritie, there is great equity vſed; and therefore great glorie, and welfare to the people: but when the wicked are ſet vp, there is great tyrannie and oppreſſion, and therefore great calamitie and miſerie.
Verſ. 13. He that couereth his ſinnes ſhall not proſper: but who ſo confeſſeth and forſaketh them ſhall find mercy.
HE that couereth his ſinnes,] Either by denying that euill which hee hath done, or extenuating of it, or by neglecting to acknowledge it to the Lord with godly griefe and ſorrow, or by liuing ſtill in it and continuing therein impenitently, ſhall not proſper, ſhall not eſcape all plagues and iudgments, but ſhall feele the curſes of God one way or other ſeazing vponupon him; either ſtrokes ſhall come vponupon his bodie, and fill him with torment; or his naughtineſſe ſhall bee detected, and ſo bring reproch vponupon his name; and his eſtate ſhall be ouerturned, & neceſſity ouertake him; or his children and poſterity ſhall be plagued and ouerthrowne; or his ſoule bee purſued with horrours and feares; or death with a venomous ſting ſhall ſlay him, and ſo damnation, and finall deſtruction prey vponupon him for euermore: but he that confeſſeth, vnfainedly with Chriſtian remorſe and contrition, and as fully as he can, before God, if they bee ſecret, or before men, if they bee publike and open, and forſaketh them, as much as hee can by reſiſting of them, praying and ſtriuing againſt them, and ſeeking all meanes of helpe by Gods word, and mens admonitions and counſels to vanquiſh and ſubdue them, ſhall find mercy, ſhall be pardoned, iuſtified, ſanctified, and in the world to come euerlaſtingly glorified: he ſhall bee deliuered from the guilt of them; hee ſhall bee ſaued from the puniſhment of them; hee ſhall bee aſſiſted againſt the violence and power of them; and his outward man, and his inward man, his ſoule and his bodie ſhall be preſerued from the venome and poyſon of them: for confeſſion of ſinne is neceſſarie for the comfort of remiſſion:Iob 31. 33. for hereby we giuegive glory to God; as Ioſhua perſwaded Achan Leuit. 26. 24. Pſal. 32.to doe: and hereby we helpe our hearts to bee the more penitent, and the better humbled for them. The oppoſition is: He that hideth his ſinne, by refuſing to confeſſe and forſake them, ſhall finde no merciemercy, and therefore ſhall not proſper; but hee that layeth open his ſinne by confeſſion, and reiection of them, ſhall finde mercy, and therefore proſper.
Verſ. 14. Happie is the man that feareth alway: but hee that hardneth his heart ſhall fall into miſchiefe.
HAppie is the man,] For Gods fauour, and all comfortable effects thereof, both preſent and future, both temporall and euerlaſting; for enioyment of all goodneſſe, and freedome from all miſchiefe, which feareth, with reuerence and godly awe to offend the Lord by breaking his commandements, or hauing faulted, to lie ſecurely in his ſinnes without ſpeedie humiliation and repentance, alway, as well at one time as at another, not fearing for any houre, or day, or monethmonth, or by fits (as ſome which hauehave an ague-like dread, now and then vponupon them:) but all the daies of his life, and all ſeaſons thereof ſo farre as poſſible: for our nature is continually trecherous, ſeeking aduantages for the hurt of our ſoule; and the diuell goeth about like a roring Lion, that no place, nor time, nor exerciſe doth free vsus from his aſſaults or inuaſion; and God which is alway equally iuſt, is continually beholding of vsus, and of our waies: but hee that hardeneth his heart, which putteth away feare, and imboldeneth himſelfe in an euill way, hearkening vntounto all enticements, and the perſwaſion of ſeducers, and to the fleſhly diſcourſes of his owne mind, which may animate him in his luſts, and euill deſires, and practiſes, and turneth away his eare from thoſe which by faithfull counſell would detaine him from ſinne, and bring him to repentance, for that whereof he already ſtandeth guiltie, ſhall fall into miſchiefe, by doing of that which will make him ridiculous, and odious to God and men, or ſuffering of that which ſhall be a teſtimonie of Gods iudgement, and an intollerable burthen vponupon him, for greater then euer he ſhall be able to beare: For of all hurts, or miſeries that are incident vntounto a man, before he fall into hell, that of hardnes of heart is abſolutely the greateſt: for thereby the Lord doth puniſh the contempt of his word, and other grieuous ſinnes: and that is a certaine forerunner of ſome remarkable iudgement: as the caſe of Pharao and other obſtinate and obdurate Egyptians doth witneſſe vntounto the world, and ſo will doe to the worlds end. The Antitheſis is: He that feareth alway is a bleſſed man, and ſhall enioy goodneſſe: but he that hardneth his heart is in a woſull eſtate, and ſhall fall into miſchiefe.
Verſ. 15. As a roring Lion and a roring Beare: ſo is a wicked ruler ouer the poore people.
AS a roring Lion terrifieth the poore beaſts with his noiſe, and praieth vponupon them with his teeth: and as a Beare hunteth vp and down to ſearch them out, and teare them with her pawes: ſo is a wicked ruler ouer the poore people: ſo vngodly ſuperiours of all ſorts, picke quarrels at, threaten, oppreſſe, and make ſpoile of ſuch as can make no reſiſtance: For the greater any godleſſe man is, the more ſauage and beaſtly he is: the more violence and crueltie he ſheweth, the more extreameDan. 7. 45. Zeph. 3. 3. hurt and miſchiefe he worketh. The wicked of the loweſt degree doe carrie as cruell hearts, as thoſe of higher rankes and places, but their power anſwereth not vntounto their will: they are incountred and ouermatched where they attempt to offer wrong and iniurie, and may therefore be likened to curres, or little dogs which hunt after conies.
Verſe 16. The Prince that wanteth vnderſtanding, is alſo a great oppreſſor: but he that hateth couetouſnes ſhall prolong his daies.
IN the former ſentence hee declared the tyrannie, and hard dealing of ſinfull mightie men: and heere hee ſheweth the cauſes of the ſame, and they are, louelove of couetouſnes which is intimated, and want of ſound knowledge which is expreſſed: But he that hateth couetouſnes, which is not carried away withPſal. 28. 5. Iere. 22. 17. Exod. 18. 21. greedie deſire of getting ſubſtance, and increaſing his eſtate, ſhall prolong his daies, taketh the way to pleaſe the Lord, for the lengthening of his life, and ſafetie againſt all ſuch euils as otherwiſe would indanger his life, as thoſe doe which accompanie and ſpring from this ſinne of couetouſneſſe and crueltie.
The Antitheſis is: The Prince that wanteth vnderstanding, delighteth in couetouſnes: and therefore ſhall ſhorten his owne life: but a wiſe Prince hateth couetouſnes, and exerciſeth merciemercy, iuſtice, and therefore ſhall prolong his daies.
Verſe 17. A man that doth violence to the blood of a perſon, ſhall flee into …he graue, and let none ſtay him.
HE that in hatred, or rage, or for any priuate, or vnlawfull reſpect, offereth violence to the blood of a perſon, doth ſhed blood, or take away a mans life, ſhall fl…e into the graue, make haſte vntounto deſtruction, be in perpe…uall chaſe vntill hee fall in it: For bloody men doe commonly liue in danger of life, and in horror of heart▪ euill ſhall hunt the violent man to ouerthrow him (ſaith the Prophet). God plagued K…in with two iudgements, with depriuall of his life: for the Lord reſerued him of purpoſe to hauehave him hunted a while in his ſoule with terrors (like a Stagge, or a Hart, or Hare) before he killed him: and with danger of death, which he feared horribly becauſe hee looked for nothing in it but condemnation. And that is the ſtate of all his ſonnes, of whom there be many yet liuing, which may truly call him father: notwithſtanding all that naturally deſcended out of his loynes were drowned at the flood. God hath a quarrell, and innocent blood crieth, and will be heard, and reuenged againſt eueryevery murtherer, which preuenteth not the ſtroke of vengeance by repentance: euen Kings, ſuch as Achab, Ioaſh, and others being guiltie here of could not poſſibly eſcape the penaltie. He that ſheddeth mans blood, by man ſhall his blood be ſhed (ſaith the Lord) And Geneſ. 9.let none ſtay him, let no man be an agent for his impunitie: let no tongue ſolicite for him: let no hand write for him: let not inferiours ſue for his pardon, and let not Magiſtrates grant him a pardon: for they are directly forbidden. Thine eye ſhall not ſpare him: but thou ſhalt put away the crie of innocent blood, that it may goe well with thee: For the land cannot be purged Deut. 19. 13.but by the blood of him that ſhed it.
Verſ. 18. He that wal…eth vprightly ſhall be ſaued: but hee that peruerteth his waies ſhall fall at once.
HE that walketh vprightly] That leadeth a godly and iuſt conuerſation with a faithfull and ſincere heart, ſhall be ſaued from ſinne and Satan: For righteouſnes is a breaſt-plate againſt the weapons of them both: from the hurt of perſecutions,Pſal. 39. 40. and troubles: and from death and damnation. See chap. 10. 9. But he that peruerteth his waies, he that leadeth a diſſolute and impious life, which walketh in the crooked paths of ſinne, ſhall fall at once, they ſhall be like to thoſe that trauell in a dangerous way, though faire and ſmooth, which is to their liking, and contenteth them well vntil they be ouer head and eares in a pit, a quickſand, or quagmire, and ſo all their paine and woe will come together, and that to his ruine and deſtruction, as appeareth by the former part of the Antitheſis. See chap. 4 19.
Verſ. 19. He that tilleth his land ſhall hauehave plentie of bread: but he that followeth the idle, ſhall hauehave pouertie enough. See chap. 12. 11.
Verſ. 20. A faithfull man aboundeth with bleſſings: but hee that maketh haſte to be rich, ſhall not be vnpuniſhed.
A Faithfull man] He that dealeth vprightly and ſoundly with men, and is not willing to deceiue any in word or deede, carrying himſelfe ſincerely toward God, as hee liueth honeſtly amongſt his neighbours, and that not onelyonly in one matter, but in all, and is therefore in the originall text called a man of faithfulnes, ſhall abound in bleſſings of all ſorts, with plentie ſo farre as is expedient with good eſtimation, with kinde friends, with ſpirituall graces, &c. See chap. 10. 6. But he that hasteth to be rich, ſetting his deſire vponupon wealth, and vſing indirect meanes to compaſſe it, or is a bondſlaue to the world in his workes and vocations, wherein he ought only to ſerue the Lord, ſhall not be vnpuniſhed, ſhall not eſcape without plagues and iudgements: hee maketh more haſte then good ſpeed in getting ſo faſt: For beſides that, being ſo greedie to be rich, he falleth into ſnares, temptations, and noyſome luſts which drowne men in perdition, hee meeteth with croſſes, and loſſes in his eſtate in ſtead of gaine and commoditie: and the end is like to be wofull, either for the loſſe of goods, or the loſſe of his life, or the loſſe of his ſaluation, and thereto poſteth with all haſte, like as fowles flying to the prey are oft intercepted in their flight, or made to ſtay with the pellet of a ſtone bow, or ſhot of a peece. Achans, and Achabs ſucceſſes are both of them remarkable, and ſuch as God would hauehave all poſterities to take knowledge of for their admonition. The oppoſition is this: He that is contented with hi… eſtate, is a faithfull man, and ſhall be rewarded with bleſſings: but hee that haſteth to riches is an vnfaithfull man, and ſhall bee puniſhed with curſes.
Verſ. 21. To hauehave reſpect of perſons is not good: for that man will tranſgreſſe for a peece of bread.
TO hauehave reſpect of perſons is not good. See chap. 23. 24. For that man will tranſgreſſe, Gods law and mans law by peruerting of equity and iudgement, for a peece of bread, for a ſmall matter, for a thing of no importance: and what would he do thē for a great bribe, for much money, for hope of large aduantage & commoditie? He that beareth ſo little affection to iuſtice, as that he will violate it for a trifle; how ſhall it find any fauour frō him, when he ſhal be feed againſt it with a treaſure? He that ſetteth ſo light by his ſoule, as that he will ſell it dog cheape, and for a matter of nothing; how willing would he be to make a ſale thereof, and to paſſe it away vntounto hell and damnation, if he might get a great ſumme of money for it?
Verſe 22. A man of an euill eye hasteth to be rich, and conſidereth not that pouertie will come vponupon him.
A Man of an euill eye] A couetous worldling, a niggard, a churle, who is noted to be a man of an eu…ll eye: becauſe his eye doth make him to deſire other mens goods, to enuie his ne…ghbours proſperitie, and to begrudge thoſe that come vntounto his table, the very meate which they eate: as appeareth chap. 23. 6. 7. hasteth to be rich, ſetteth his minde vponupon wealth, and in all the haſte would be maſter of it, hoping by toyling, and pinching, and falſehood, and all corrupt ſhifts to attaine to abundance, and conſidereth not, little thinketh, or dreameth that euer he ſhall proue a begger, or a bankerupt, though pouertie purſue him ſo faſt that it is readie to …ead vponupon his heeles. See chap. 21. verſ. 5.
Verſ. 23. He that rebuketh a man ſhall finde more fauour in the end, then he that flattereth with his tongue.
HE that rebuketh a man] VponUpon iuſt cauſe, in louelove, and the ſpirit of meeknes, with wiſedome and diſcretion, ſhall find more fauour in the end, though at the firſt he ſeeme to blow the fire, and kindle the flame of diſ…leaſure and hatred againſt himſelfe, then hee that flattereth with his tongue, which doth ſooth men in their corruptions, and animate them in their ſinfull way: for plaine and faithfull dealing with other, is the readieſt way to procure louelove and good lik…ng to ones ſelfe. The falſe prophets were wont to ſtrengthen the hands of the wicked Kings of Iſrael, and to giuegive them allowance in all their ſinnes: and yet Eliſha which told them of their faults, and reproued them plainly, was more countenanced and graced by them, then all the crue and …abble of thoſe ſweete mouthed d…backs: for God hath mens hearts in his hands, and diſpoſeth of all their mindes and affections. If they bee religious and godly, his words and grace will cauſe them to entertaine their louing admonitions with louelove, and good acceptance: for they diſcerne of thy faithfulneſſe, and the benefit that acreweth vntounto them by thy rebukes: if as yet they bee not wiſe and godly, yet in time they may, and thine admonition may be an helpe to cure them of their follie, and aſſoone as they are healed,1. Cor. 14. 25. they will forthwith grow thankfull. And what though they ſhould remaine peruerſe, and neuer bee reformed, nor come to acknowledge thy faithfull dealing? yet others will, as we reade in another ſentence, a…d God himſelfe will giuegiveProu. 24. 25. thee praiſe and commendation, as he abhorreth thoſe that iuſtifie the wicked: and it is in his power to make eueryevery man either beloued, or hated, to be honoured, or to be deſpiſed.
Verſ. 24. Who ſo robbeth his father or his mother, and ſaith, It is no tranſgreſſion, the ſame is a companion to a destroyer.
WHo ſo robbeth his father or his mother,] Spoileth them of their ſubſtance, & the things they hauehave, and ſaith, either in his mind to himſelfe, or with his tongue to others, by way of iuſtification, it is no tranſgreſſion, it is a matter of nothing, what need all theſe ſtirres about it? theſe goods belong to mee, they ſhould bee mine in time, I hauehave my part in them, why ſhould I not take ſome of them? is a companion to a destroyer, is to be reckoned with a ma…ſlayer, and is to be puniſhed with death as well as hee: for wrongs done to a mans parents are more hainous then ſuch as are offered to commonExod. 21. 15. perſons: for it is an high breach of Gods commandement which enioyneth children to honour their parents: and if it be ſo neceſſarie to relieue them, and ſo great a fault to be negligent of them, it muſt needs be a great indignitie, and fearfull offence to bereaue them of their ſubſtance which ſhould maintaine them; and to lay theeuiſh hands vponupon that which a good child after a ſort would eſteeme as ſacred: and how can a matter of greefe be giuen vntounto them, but the ſame is alſo giuen vntounto the Lord, for violation of his law, if hee were not a God, and impatible of griefe?
Verſ. 25. He that is of … heart ſ…irreth vp ſtrife: but he that truſteth in the Lord … made fat.
HE that is of a proud heart,] Which hath large deſires of honour and applauſe, and would hauehave no preferments or praiſe, to paſſe by himſelfe to others▪ ſtirreth vp …rife, maketh quarrels, and raiſeth contention… … that he deſpiſeth his brethren, and neuer thinketh him… ſufficiently reſpected according to his worthines … …y time to be worthie of croſſes, deniall, or … is the roote of all contentions. See chap. 1…. … tru…th in the Lord, which is lowlie in …is … …poſing confidence in the fleſh, but in …otencie of God, ſhall be made fa…, … and good proſperity, like … in good plight, faring well, an… …: or rather like vntounto ſheep, or other … good paſture, and hauehave a good keeper to ow… … looke vntounto them. To this purpoſe tendeth the… … and twentieth Pſalme. The ſame ſimilitude Mala…y vſeth, ſaying; but to you that feare my name ſhall the ſonne of righteouſneſſe ariſe, Mal. 3. 2.healing ſhall be vnderunder his wings, and ye ſhall goe forth as calues of the ſtaule. Wheras on the contrarie ſide, thoſe high minded and turbul…nt contenders may bee compared to wolues, and maſterleſſe dogges which liue by ſpoyles, and are driuen to rauen about for all that they eate, and therfore are leane, thinne, and hunger-ſtarued. The oppoſition is: He that is of a proud beart, truſteth to himſelfe, ſtirreth vp ſtrife, and is penurious, and pinched with neceſſity: but he that is of an humble heart truſteth in the Lord, delighted with peace, and fatte with plentie.
Verſ. 26. He that trusteth in his owne heart is a foole: but he that walketh wiſely ſhall be deliuered.
HE that truſteth in his owne heart,] In himſelfe, or any thing belonging to himſelfe, as in his wiſedome, in ſtrength, in his riches, ſpecially in his merits and goodneſſe, which imagineth that he hath no need of the helpe or aduice of others, and refuſeth to follow the direction that is giuen by the miniſtery of Gods word, or the counſell of his faithfull friends, is a foole, impious and wicked, abſurd, ſottiſh, and improuident for himſelfe: for God will conuince him of follie, by inflicting plagues vponupon him for his fooliſh conceit, and ſinfull behauiour: but he that walketh wiſely, that prudently demeaneth himſelfe, according to the counſels and precepts of wiſedome, following the ſame, and not the fond perſwaſion of his owne mind, ſhall be deliuered, ſhall bee preſerued from falling into plagues and iudgements, and holpen out of thoſe inexecrable calamities, wherewith he ſeemeth irrecouerably intangled The oppoſition is: He that truſteth in his owne wiſedome is a foole, walketh fooliſhly, and ſhall both ſinke into, and bee held faſt in miſerie: but hee that hath no confidence in himſelfe, walketh wiſely, and ſhall be deliuered.
Verſ. 27. He that giueth to the poore ſhall not lacke: but he that hideth his eyes ſhall hauehave ma…y curſes.
HE that giueth,] Liberally and freely to the poore, to ſuch as ſtand in need, ſhall not lacke, any thing that God ſhall ſee to be good, or meet for him. See chap. 11. 25. and 22. 9. but he that hideth his eyes, from the poore, …m beholding their miſerie, that either will not looke vponupon them in their wants, or diſtreſſes, or not bee affected with commiſeration or pitie at the ſight thereof: (for ſome reſtraining their ſight or preſence, they will not at all come vntounto, viſit, or ſee their brethren in their neceſſi…ies and afflictions: others caſt their eyes vponupon them, but without all compaſſion, or feeling, and are nothing thereby ſtirred vp to beneficence, and mercy) ſhall hauehave many curſes, is ſubiect to hauehave manifold plagues from the Lord, bo…h before their death, and at the reſurrection: for if the Lord doe ſo ſeue…ely puniſh a pitileſſe eare that will not compaſſionately hearken to the cries of the poore, that the partie himſelfe ſhall crie often, and not bee heard, hee will no more ſpare a mercileſſe eye, that will take no notice of the needs of them that are oppreſſed with ſcarcitie and famine: but that he ſhall ſhew his lamentable ſtate, and not be holpen.
Verſ. 28. When the wicked riſe, men hide themſelues: but when they periſh, the righteous encreaſe.
WHen the wicked riſe,] To promotion and gouernment, they raiſe vp ſuch ſtormes, that godly and righteous men are driuen to ſeeke ſhelter or couer againſt their tyrannie, or outrage: as Dauid did in Sauls time: as the Prophets did in Achabs time; and thoſe holy men ſpoken of in the Hebrewes, which wandred vp and downe in ſheepe skins, and Heb. 11.goate skins, in wilderneſſes, and mountaines, dens, and caues of the earth: But when they periſh, when they die: (for the death of the wicked is periſhing) or are put out of their offices, or depoſedPſal 49. 10. 14. from their dignities, or ſinke in their eſtate, the righteous encreaſe, both in number, and courage; becauſe thoſe that through feare kept themſelues cloſe before, doe boldly appeare and ſhew themſelues. They ſwarme as a hiue of Bees in a warme ſunnie day: they multiply and encreaſe in cities, townes, and countreyes, boldly embracing the truth, and performing the duties of righteouſneſſe themſelues, and winning others to the ſame by their perſwaſion, and example: for the deſtruction of the wicked is the good of the Church; as it came to paſſe after Hamans hanging: for not onelyonly the Iewes had encouragement, and free liberty to ſerue the Lord, and to exerciſe his worſhip; but others alſo adioyned themſelues vntounto them, and embraced their religion: for it is ſaid, that many of the people of the land became Iewes. The oppoſition is:Heſt. 8. 17. When the wicked riſe, the righteous hide themſelues, and are diminiſhed: but when they periſh, they ſhew themſelues, and are encreaſed.