A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 3
CHAPTER. III.
Verſe 1. My ſonne, forget not thou my law, but let thy heart keepe my commandements.
IN this Chapter the ſpirit of God proceedeth to perſwade his people to the conſcionable obſeruation, and keeping
of his word, and that he doth
1. By exhortations.
2. By reaſons annexed ſeuerally thereunto.
And the moſt of theſe are promiſes, yea all of them to the ſeuen and twentieth verſe, and ſo after the thirtieth; yet amplified by their contraries, as will appeare in their places.
The exhortations are of two ſorts: one is generall, requiring an exact care of al Gods law: the others are more ſpecial, containing an vnfolded declaration of ſundrie duties.
The firſt we hauehave in theſe firſt words, wherein we may conſider, firſt, the perſons to whom hee ſpeaketh. Secondly, the counſell which he deliuereth.
The perſons, are all faithfull readers, or hearers, to whom without partialaty he directeth his ſpeech, as if it were but one man, and he moſt deare vntounto him, and therfore as afore, ſo now againe, and afterwards, he vſeth the amiable name of a ſonne; as if he ſhould ſay, It is not an enemie that dealeth with thee, nor a bare friend, nor a maſter to his ſeruant, nor a King to his ſubiect, but a father to his childe: whether therefore thou look to God the author, he loueth thee tenderly that ſpeaketh vntounto thee, hearken therefore with attention, and obey. His counſell is vttered, firſt, in a prohibition, forget not my law, neither ſuffer my doctrine to ſlip out of thy memory, neither be vnmindfull to put it in practiſe: then by a precept, but let thy heart keepe my commandements, get ſound knowledge of them, and embrace them with vprightnes, and good affection.
Verſe 2. For they ſhall adde vntounto thee length of daies, and yeeres of life, and peace.
THe generall precept for faithfull keeping of Gods commandements hath an ample promiſe annexed vntounto it of a long life, and comfortable eſtate. For they, wiſedomes law and precept remembred, and obeyed, ſhall adde vntounto thee length of daies: he meaneth not that the termes, and times which the Lord hath ſet ſhall be lengthened, but as hee hath prefined a long life to any of his people, ſo hath he ordained it to be the reward of their obedience. And peace, welfare, and proſperity, ſo farre as is ſafe and good for thee, and corrupteth not thy heart with pride, vaine confidence, forgetfulnes of God, and death, and immoderate louelove of the world. If any man except againſt theſe words as vntrue, or improbable, becauſe many good men liue in trouble, and dye in their youth, let him conſider that the obedience of the godly is not full, but in part, and therefore it is no marueile, if in part onelyonly they are made partakers of outward things: and hereunto adde that the promiſes touching outward things are not abſolute, and ſimple, but conditionall, and the Lord giuing his children in heauen eternitie, and complete happineſſe, doth verifie all his promiſes with aduantage. And it pleaſeth him many waies reſpecting their good, to ſhorten the race of diuers whom he dearely loueth. Sometimes, leſt they ſhould bee corrupted in the world, as that ſeemeth to bee one cauſe why Ieroboams good1. King. 14. 11. ſonne was taken away ſo ſoone. Sometimes leſt they ſhould ſee the euils to come: and therefore that worthie Ioſiah wasIſai. 57. 1. 2. called to his reſt before the calamities that ſhortly after enſued. Sometimes the wicked world vnworthie of them and vnkind vntounto them, is iuſtly puniſhed by hauing them taken awayHeb. 11. 3. 8. from them. And for all this, notwithſtanding they liue neuer ſo ſhort a time, yet hauehave they the length of daies, eueryevery day being a whole day vntounto them, the Sunne of comfort, and of Gods fauour ariſing vponupon them early in the morning, and ſhining vponupon them brighter and brighter without any going downe. Sommer fruite may be as ripe as the winter fruite, and yet gathered many weekes, or ſome moneths before it.
Verſe 3. Let not merciemercy and truth forſake thee: binde them an thy necke, and write them vponupon the table of thy heart.
AFter the generall precept, he preſcribeth eſpeciall duties, yet ſuch as are of large extent, and containe vnderunder them very many particulars: for by merciemercy he meaneth all good offices towards man; and by truth, faith, or faithfulnes, he vnderſtandeth all good duties which wee owe to God. Which appeareth to bee ſo, becauſe theſe being propounded in this verſe are handled more at large in the chapter, the latter in the former place, and the former in the ſecond, after the manner of the Hebrewes. Now theſe graces he requireth as carefully to be kept, as prouidently gotten, admoniſhing that they forſake vsus not, ſpeaking by an hypallagy, he giueth vsus a caueat, that we forſake not them, and withall noteth how readie they are (through our corruption) to bee gone from vsus. And the great difficultie of retaining them, and therefore in the next words he requireth that we ſhould binde them to our necks, that is, looke well to them, and keepe them ſafe, and tye them faſt, as men doe their chaines, or coſtly Iewels which they vſe for their delight, and ornaments: and withall to write them on the table of our heart, that is, alway to remember them, and thinke on them, ſpeake of them, and doe them, as we vſe to ſet downe in our tables thoſe things whereof we would keepe a preciſe memorandum.
Verſe 4. So ſhalt thou finde fauour, and good vnderſtanding in the ſight of God, and man.
THe former precept hath this promiſe annexed vntounto it for a reaſon: wherein two things are promiſed: the firſt is, that by obſeruation of that holy aduice, or commandement, a man ſhall finde, that is, obtaine comfort, fauour, louelove, liking, and good acceptatio: the other is, he ſhall finde good vnderſtanding, whereby is meant good ſucceſſe, or any ſuch bleſſings, whereby vnderſtanding is rewarded: for heere is the cauſe put for the effect. And both theſe are ſaid to bee before God, and man, that is, God will be gracious to ſuch, and man will bee friendly. God will giuegive them the fruite, and recompence of their vnderſtanding, and cauſe their good eſtate to teſtifie their wiſedome, euen ſuch as hee doth approoue of, and man ſhall be witneſſe of the ſame. Where now may be ſeene how pertinently the promiſe performed doth anſwere to the precept obeyed. He that by the truth is ſeruiceable to God, and likewiſe by merciemercy is profitable to man, ſhall finde fauour and honour both with God, and man.
Verſe 5. Truſt in the Lord with all thine heart, and leane not to thine owne wiſedome.
HAuing in the precept laſt before, commended to vsus the conſtant poſſeſſion, or rather vsus vntounto the faithfull cuſtodie of merciemercy, and thereby all righteouſnes required in the ſecond table, and truth, the quinteſſence of the firſt he beginneth with the latter, declaring certaine particuler duties, and benefits of pietie, to the ſeuen and twentieth verſe, and then intreateth of the former. In the firſt place hee perſwadeth to truſt and put confidence in God, which is a reſting, and repoſing our ſelues on him, and his fatherly prouidence, both for deliuerance from all euill things, and the fruition of all good things needfull for vsus touching this life, and that to come. And hereof hee preſcribeth the manner, that it bee with the whole heart, conſtant, ſtable, firme, and well fixed, without wauering or diffidence: for he would not hauehave his ſufficiencie or fidelity to be ſuſpected, or called into queſtion. Neither is this all, but much heed muſt alſo be taken that the heart bee not diuided, partly depending vponupon the Lord, and hoping for helpe from him, and partly relying vponupon other meanes, and putting affiance in them. LoueLove is communicable to creatures, ſo that it be in an inferiour place, and feare alſo if it bee ſubordinate to the feare of him, & agreeable to his ordinance; but confidence is annexed to his imperial crown, and reſerued peculiarly vntounto himſelfe. And therfore he ſetteth it forth here by the contrary, oppoſing vntounto it ones owne wiſedome; that is to ſay, wit and policie, whereby a man is able to ſhift, and make prouiſion for himſelfe in all caſes; and naming one fleſhly ſtay, hee meaneth all of like nature, as wealth, worthineſſe, ſtrength, friends and innumerable others, more then can perticularly be recounted. And his admonition is, that we leane not vntounto that one, or any of the reſt, taking the ſimilitude from aged, or impotent perſons, who commit the weight of their bodies to the ſtrength of their ſtaffe; if it bee ſound and ſtrong enough, they are vpholden by it, and ſtand faſt; if it be rotten, crackt, or too ſmall, they fall to the ground with the breach of the ſame: or from houſes or edifices which are ſupported by pillars, which being firme, doe beare vp the roofe and whole building; but they being weake and inſufficient, downe commeth all. And ſuch is the ſtate of thoſe which either vtterly renounce all affiance in God, & betake themſelues wholly to worldly helpes, or elſe truſt that hee will eſtabliſh them on the one ſide, and their owne props made of reeds and wheat ſtrawes▪ ſhall ſtedfaſtly vphold them on the other. It is as good for a foundation to bee laid altogether on the ſand, as partly on the ſand, and partly on a rocke; and an houſe to bee without buttraſſes on both ſides, if it hauehave nothing to ſuſtaine it, but ruinous walles on the one.
Verſe 6. In all thy waies acknowledge him, and he ſhall direct thy waies.
VNtoUnto truſt he requireth knowledge to be adioyned, which is the vnderſtanding, and apprehenſion of his will, and of his word, and this is declared by the vſe and exerciſe of it, and that by the ſubiects, and thoſe by their extent and larg…s. The exerciſe of knowledge is an acknowledgement that profeſſion be made of him, with ſeruice done vntounto him. The ſubiects thereof are the waies of men, the whole paſſage of their life, their actions which they performe, the words which they vtter, and the cogitations which they conceiue. The extent of the ſame is expreſſed by the note of vniuerſalitie, all: nothing is to bee done, nothing is to be ſpoken, nothing is to be imagined or thought of, contrary to the rules thereof. To this hee addeth a ſecond argument, taken from the benefit and proſperous euent of this knowing and acknowledging of him, he ſhall direct thy workes, and thy words, and purpoſes, by him thou ſhall be informed what is lawfull, and what is vnlawfull, what is holy, and what is ſinfull, what is vſefull, and what is hurtfull, what is moſt ſeaſonable, and what is out of ſeaſon: by him thy heart ſhall bee inclined to make choice of that which is beſt, and to refuſe that which is vnfitting: by him thou ſhalt be aſſiſted to performe thy actions, and vtter thy ſpeeches in ſuch manner, as ſhall be moſt acceptable to him, and profitable to thy ſelfe and others.
Verſe 7. Be not wiſe in thine owne eyes, but feare the Lord, and depart from euill.
A Third precept hee giueth to feare the Lord, which is to ſubiect thy ſelfe vntounto him, and to ſtand in reuerent awe of him: for his truth, iuſtice, greatnes, goodnes, omniſcience, and vbiquitie: and becauſe of his holy word, his glorious acts and righteous iudgement. And hereunto he maketh a way by remouall of that which is againſt it, and an impediment vntounto it, which is ſelfe-liking. Be not wiſe in thine owne eyes: that is, bee not conceited, and hauehave no opinion of thine owne wiſedome. It is a borrowed ſpeech, wherein the eſtimation of the minde is compared to the aſpects of the ſteare, according to other texts of Scripture. Pſal. 101. 6. Mine eyes ſhall be to the faithfull of the land: that is, I will much regard them: and Iſai. 66. verſ. 2. To him will I looke, euen to him that is poore, and of a contrite ſpirit: that is, I will declare my fauour, and good acceptance, and miniſter comfort and helpe to him. Now by this one, he forbiddeth all proud thoughts, and imaginations of ones ſelfe, for what reſpect ſoeuer. For an hie minde, and loftie conceit of a mans owne excellencie will neuer agree with the true feare of God, which is euermore ioyned with the ſight of thine owne vilenes. And this grace he ſetteth notably foorth by a worthie effect of it, the departure from euill, and that conſiſteth partly in auoiding the baites of it, that wee bee not inſnared therewith, and fall into it: and partly in breaking off ſinne (wherein we hauehave formerly liued) by ſound repentance, and reformation: and ſetting it downe indefinitly hee vnderſtandeth all kinde of wickedneſſe, as of heart, of act, of tongue, of any ſenſe, of any member, and is the ſame in ſenſe with that which the Apoſtle expreſſeth in other termes, Let vsus clenſe our ſelues from all filthineſſe of fleſh, and 2. Cor. 7. 1.ſpirit.
Verſ. 8. So ſhall health bee to thy nauell, and marrow to thyShikkui. bones.
THis promiſe is added, not onelyonly to the precept immediately foregoing it; but to thoſe alſo in the fifth and ſixth verſes, which require an abſolute dependance on the Lord, as this laſt doth an holy dread of him, with a diſclaime of their owne wiſedome, and an abandoning of all vitious behauiour. The reward promiſed is a good and comfortable eſtate, if not conſpicuouſly maintained with great plenty, and abundance, yet ſecretly, and in an hidden and extraordinary manner nouriſhed with effectuall ſufficiencie. And this he alligorically reſembleth to the condition of an infant, which in the wombe receiueth nouriſhment at the nauell, whereby it enioyeth continuance of life, breath, health, and growth; & after it is borne by the milke which it ſucketh, and the food that is miniſtred vntounto it; the bones are repleniſhed with moiſtneſſe, that is, marrow (by a metaphor taken from the moiſture of the earth, which feedeth the roots of plants with nouriture, and they the ſtocke, or ſtemme, and branches, with ſap.)
This marrow of the bones proueth the body to be in health, and good liking; as Iob deſcribeth the welfare of a man by the ſame note, ſaying, His breasts are full of milke, and his bones run Iob. 21. 24.full of marrow. And this ſimilitude very aptly befitteth the matter in hand, and preuenteth ſuch exceptions as fleſhly men might take againſt the former precepts. For if we nothing relie on our wiſedome, but vtterly relinquiſh the eſtimation of it (ſaith carnall reaſon) how can we poſſibly auoide penurie? For men would ſoone bee ſtarued for all their faith and holineſſe, if they had no forecaſt to relieue themſelues withall. Which thing corrupt ſenſe alſo ſeemeth to confirme, and vpbraideth vsus with the pouerty and need of many, which will not liue by their wits, nor bee opinionate thereof, which will not ſhift for themſelues indirectly, but doe feare the Lord, and depart from euill. Doe not we ſee (ſaith it) diuers of them quite deſtitute of lands, or liuing, ſtocke, or ſtore, or any thing before hand to keepe themſelues and their families? what be they the better for their humility, deuotion, and mortification? The fallacie of both theſe, as well of ſenſeleſſe ſenſe, as of vnreaſonable reaſon is detected, and confuted of the holy Ghoſt by this elegant ſimilitude. What wiſedome or policie hath the babe new borne to make ſhift for it ſelfe? and yet the body of it thriueth as well as the thrifty husbands ſpoken of in the Goſpell; and who looketh to the child in the wombe? orLuke 12. what ſubſtance hath it lying by to maintaine it? Nay, it hath not ſo much as the vſe of a mouth to receiue meate, or milke, if any hand, or breaſt could miniſter the ſame vntounto it: and yet the rich mans great barnes full of corne did not better relieue him, then Gods prouidence, or ordinance doth this poore embrion.
Verſ. 9. Honour the Lord with thy riches, and with the chiefe of thy reuenues.
HAuing propoſed certaine of the principall parts of piety, as confidence in God, &c. he teacheth eueryevery man how to beſtow and employ the ſame in any condition of life, according as he ſhall finde himſelfe either bleſſed, or croſſed by the hand of the Lord; and therefore in this verſe teacheth him how to vſe proſperity; and in the next ſaue one, how to beare aduerſity. Touching the former, he commandeth to honour the Lord with his riches; not only by diſcharging ſuch leuies, rates, and neceſſarie dues as are required at his hands, for the maintenance of his miniſtery, and the meanes of his ſeruice; but alſo by a franke and free contribution, for the furtherance of true religion▪ and Gods holy worſhip, as they were bound to pay tithes, and firſt fruites, and taught to bring free-will offerings, & voluntarie oblations. Now the things to be conſecrated he ſetteth forth, firſt, by the quality, that they be not things vile, baſe, and of no value, and as it were the refuſe of their ſubſtance, but the choyce, chiefe and principall thereof: the performance of which is commended in Abel, whom Moſes reportedGen. 4. 4. to hauehave offered of the fat of the cattell: and the default hereof is much taxed in the Iewes by Malachy, ſaying: You offer vncleane bread on my altar; and ye ſay, Wherein hauehave we polluted Mal. 17. 8. 14.thee? In that ye ſay, The table of the Lord is not to be regarded. And if ye offer the blood for a ſacrifice, is it not euill? and if ye offer the lame, and ſicke, is it not euill? offer it to thy Prince, will he be content with it, ſaith the Lord of hosts? But curſed be the deceiuer, which hath in his flocke a male, and offereth to the Lord a corrupt thing.
Secondly, by the generality of kinds, that they dedicate to God part of all their profits, whether it be of the croppe of the ground, or of the fruites of the trees, or of the cattell of the flocke, or of whatſoeuer other commodities doe accrew vntounto them. And though riches be onelyonly here ſpecified, yet are all other endowments to the ſame purpoſe to bee deſtinated, and after the ſame manner to be vſed; as credit, authority, ſtrength, knowledge, eloquence, cunning, and other good gifts both of grace and nature.
Verſ. 10. So ſhall thy barnes be filled with abundance, and thy wine preſſe runne ouer with new wine.
ANd becauſe God cannot bee well honoured with riches without charges, and no charges preſſe a carnall heart ſo hard as thoſe that are beſt expended; hee therefore encourageth vsus to beſtow this coſt, and that with a promiſe of greater gaine, which he hyperbolically amplifieth, & with an holy exceſſiue kind of ſpeech: his meaning is, that we ſhall be ſo farre from being impoueriſhed by this coſt, as that contrariwiſe we ſhall bee enriched by the ſame, the bleſſing of God being ſo great vponupon our labour, as that wee ſhall hauehave as much corne as our barnes and granaries can containe; and wine in ſuch abundance, as that our wine preſſes, tubs, and other veſſels ſhall run ouer with plentie, or all other commodities proportionable and equiualent vntounto thoſe two. And though theſe things ſhould faile to riſe to ſuch a quantity; yet this promiſe doth neuer faile of verity and truth, for as much as leſſe meaſure of earthly poſſeſſions may oftentimes be of greater vſe, and much more for comfort and contentment. The wiſedome of God ſeeth in this argument a pregnancie, and aptneſſe to induce men to obey the exhortation: and therefore he putteth it as a forcible weapon into the hand of faith, for the ſuppreſſion and keeping vnderunder of diffidence, which cauſeth ſo much grudging and reſtrainedneſſe, moſt men thinking all to bee loſt that is well beſtowed: whereas if they could apprehend, and foreſee the gaine that will redound vntounto them, and the profit they ſhal receiue, they would eſteeme benificence, and large expences diſcreetly laid out for good vſes, to bee the chiefe point of thrift, and all good husbandrie: and they may well know, that when their barnes, wine preſſes, ſhops, ſtore-houſes, chambers, coffers, treaſuries, fields and paſtures are repleniſhed with all ſtore, plenty, and furniture belonging ſeuerally vntounto them; yet they hauehave not therein attained vntounto the fulneſſe of their wealth, nor beſt of their ſubſtance. For theſe earthly riches are promiſed and giuen onelyonly as pledges and pawnes of more worthfull poſſeſſions, euen celeſtiall treaſures, and inheritances.
Verſ. 11. 12. My ſonne, deſpiſe not the chastening of the Lord, neither be weary of his correction. For whom the Lord loueth, he correcteth, euen as a father the ſonne in whom he delighteth.
WE hauehave ſeene how, and for what cauſe God is to bee ſerued in the ſtate of proſperity, whence hee paſſeth to another point, teaching vsus ſubmiſſiuely, and patiently to yeeld to his words, and the ſtripes of his hands in the ſtate of aduerſitie. And this he doth by way of a (Prolepſis) after this manner. Obiect. Notwithſtanding all the wealth, and abundance with other kindes, and degrees of felicitie promiſed to them that feare the Lord, and dedicate themſelues, and that which they hauehave vntounto his ſeruice; yet experience ſheweth that none are more afflicted with pouertie, and other croſſes, then ſuch as are moſt deuoted to him, being willing to depart with any thing for his ſake. Anſw. We finde this to be true indeed, in all ages and places it ſo falles out; howbeit the afflictions which they ſuſtaine are not puniſhments comming from the wrath of God to their hurt, but chaſtizements from his louelove, and laid vponupon them for their good: whereupon he exhorteth to beare them accordingly, deliuering a precept, and backing the ſame with reaſons. The precept containeth two rules monitorie, directed to the ſonnes of wiſedome, which are fruitfull readers, attentiue hearers, and embracers of her: the firſt is, that they deſpiſe not correction, viz. that they make not light account of it, as they doe who will not take notice of any ſtrokes, or iudgements that light vponupon them; or if they bee touched with the feeling thereof, they impute the ſame either to fortune or deſtinie, or aſcribe all to inferiour and ſubordinate cauſes, and turne their eyes from beholding the hand of him that ſtriketh, and from the ſight of their owne ſins, which by due deſert hauehave cauſed themſelues to be ſmitten: and as they doe who (notwithſtanding they feele the ſmart of the rod, and cannot but ſee the iuſtice of God therein) are yet become ſenſeleſſe and obdurate, without godly ſorrow, without godly ſhame, without godly feare, and without all godly remorſe and humiliation: and as they doe who ſeeme to bee ſomewhat affrighted, and for a time deiected with griefe, and humilitie, yet proceed not to reformation of their vicious behauiour: and as they who in extremitie of miſerie reforme ſome part of their misbehauiour, and ſeeme for a time penitent, and very contrite for their offences; yet when the calamitie is paſſed ouer, and they are freed from puniſhment and perill, they returne like the dogge to his vomit, and liue as impiouſly, as impurely, and as vnrighteouſly, as euer they did in former time: ſo then this is to deſpiſe correction, not to bee bettered by it, by making ſome good and profitable vſe of it.
The other rule is, to auoide another extremitie of being wearie of his correction, viz. when men be diſcouraged at their afflictions, when they languiſh and faint vnderunder the burthen of them: for that produceth many pernitious effects, thereby they are diſabled from all good ſeruices, they cannot be induſtrious in their ſeuerall callings with any cheerefulnes: they cannot pray with any comfort, they cannot giuegive thankes to God with any ioyfulnes: they cannot embrace the word with good attention, nor meditate in it with any delight. We reade in Exodus that the Lord ſent a gracious meſſage vntounto his people, ſaying, I will take you for my people, and will be your God, Exod. 6. 7. 8.and you ſhall know that I the Lord your God will bring you from the burthens of the Egyptians. And I will bring you into the land, which I ſware I would giuegive to Abraham, and to Iſaac, and to Iacob, and will giuegive it you for a poſſeſſion: So Moſes told the children of Iſrael thus: but with what ſucceſſe, the ſame text telleth vsus, they hearkened not to voyces for anguiſh of ſpirit, and cruell bondage. Hence proceede diſtempers, paſſions, murmurings, grieuous concluſions of men againſt themſelues: as that God abhorreth them, as damnable hypocrites, reprobates, and caſt awayes: that there will neuer be an end of their miſeries, and troubles, that they ſhall not be able to beare them long, but fall downe vnderunder them with deſperation. Hence proceeds indirect ſeeking of helpe, vntimely, and vnconſcionably, and after a ſhifting manner. Such euents are not onelyonly ordinary in theſe dayes, but hauehave bin ancient in former times, and that amongſt the deareſt of Gods owne ſeruants, ſuch as were Iob, and Ieremiah, whoſe diſcouraged hearts, drew theirIob 3. 3. Ier. 2. 14. tongues to paſſionate ſpeeches, curſing the day of their birth, and the news tellers thereof, with ſundry imprecations againſt themſelues, and their innocent friends: and as were the afflicted Saints in the time of the Prophets complaining after this ſort: The Lord hath forſaken me, and my God hath forgotten me: Iſai. 49. 14. Lam. 3. 8.and after this, My ſtrength and mine hope is periſhed from the Lord. And as was Dauids crying out in his haſte, that all men were lyars, ſeeming to taxe Samuel amongſt the reſt, that there was no truth in any, no not in him, nor euen then when in the name of the Lord hee aſſured him of their kingdome. And therefore in his diſtruſtfulnes concluding that at one time or other, he ſhould dye by the hands of Saul, he fled out of Iſrael into Paleſtina, from the Church of God to the heathen, where he was driuen to miſerable perplexity, to ſhew diuers vncomely1. Sam. 21. 11. tricks, and to play ſuch parts as were altogether vnſeemely for his profeſſion, place and perſon. The reaſons whereby he inciteth men to indure afflictions without contempt, or diſcouragement, are two: the firſt is, the principall efficient, the Lord himſelfe, who is to be feared in the leaſt of his workes: yea in his word, and who hath a whole forreſt of rods to ſcourge vsus withall, if we profit not by fewer, or ſmaller; which if we well conſidered, we would ſtoope at the leaſt, and feare at the firſt ſhaking of his hand at vsus. For to contemne his chaſtiſements is to deſpiſe himſelfe, and to cauſe him to loſe his labour in nurtering of vsus. For we eſteeme it a ſigne of graceleſneſſe for a childe beaten by his father not to ſhed teares, ſo farre as oft times it draweth teares from his fathers eyes: euen ſo much more it argueth want of grace in vsus, if we melt not when we are corrected by God himſelfe.
The ſecond reaſon, and that which is to confirme the heart with patience, is the mouing cauſe, together with the formall, the fauour and goodneſſe of God inducing him to inflict chaſtiſements, that hee bee not driuen to execute vengeance and puniſhments. And this is cleered by a compariſon of the like dealing of a father with his childe, who doth not beate his ſonne to kill him, but to correct him: not to breake a legge, or an arme, but his ſtubborne hart: not to make him runne away, but to cauſe him to returne to a better minde, and to better behauiour: and in a word, not becauſe hee hateth him, but becauſe he beareth a ſingular louelove vntounto him.
Verſe 13. Bleſſed is the man that findeth wiſedome, and theIaphik. man that getteth vnderſtanding.
FOr the performance of the former duties hee preſcribeth the moſt effectuall meanes, viz. the vertue, and knowledge of Gods holy word, which hee calleth by the name of wiſedome, the commendation whereof hee ſetteth foorth by ſundrie arguments, and illuſtrations. And in the firſt place he propoſeth a large, and notable effect, the confluence and marrow of many effects, the felicitie, and happie eſtate of thoſe vponupon whom it is conferred. And this hee declareth by an Epiphonema, or acclamation, to the end to rauiſh our mindes with the excellencie of it. Bleſſed is the man (ſaith he) oh how bleſſed is the man that findeth true wiſedome, which diſcerneth what it is, and wherein it conſiſteth, and accordingly valueth it as a thing moſt admirable, rare, and precious: and the man that getteth vnderſtanding, which by diligent trauaile in the Scriptures, and profitable vſe of Gods ſacred miniſterie obtaineth ſoundnes of iudgement, vprightnes of heart, and a good conſcience, as farre as he is able to conforme himſelfe to the will of the Lord, in beleeuing his promiſes, and obeying his commandements. The word which wee tranſlate (getteth) ſignifieth to draw, or fetch out, being borrowed from ſuch as work in mines, who digge in the earth, and from thence bring forth gold, or ſiluer, or other mettals.
Verſe 14. 15. For the merchandize of it is better then the merchandize of ſiluer: and the gaine thereof better then fine gold. She is more pretious then rubies: and all things that thou canst deſire, are not to be compared to her.
HE maketh good his poſition by compariſons: firſt, metaphorically equalizing wiſedome with gainfull commodities: it is not like to dead ſtuffe, or wares which will lie vponupon a chapmans hand without vent, or vtterance, but it is a merchandize that is vendible, and as good as readie money. …condly, he giueth a precedencie vntounto it, and preferreth it before pretious treaſures, and ſuch as are had in eſtimation, whereof hee maketh a ſpeciall enumeration of three, eueryevery one excelling other. The firſt is ſiluer: the ſecond is gold better then that: the third pretious ſtones, which are richer then both, and addeth a fourth more generall, and comprehends the former, and all other things of like ſort, whatſoeuer is deſirable, or men can ſet their hearts vponupon. For God beſtoweth theſe treaſures vponupon his enemies, and wiſdome vponupon his friends, and children only: theſe treaſures are of earthly matter, but wiſedome is celeſtiall and heauenly: theſe treaſures are vncertaine and of no continuance; but wiſedome is conſtant, and euerlaſting: theſe treaſures are many times hurtfull, and pernitious both to ſoule and body; but wiſedome onelyonly vſefull and profitable: theſe treaſures are fugitiue, and leaue a man at his death, when he hath moſt need of comfort; but wiſedome then ſtandeth to him, and miniſtreth then moſt conſolation to his conſcience: theſe treaſures procure no fauour before the iudgement ſeate of God; but wiſedome bringeth then acceptation and glorie.
Verſ. 16. Length of daies is in her right hand, and in her left▪ hand honour and riches.
FRom the general effects of wiſedome he deſcendeth to her ſpirituall benefits, which are parts of that bleſſed eſtate before propounded, and proues that it is better then gold and ſiluer, and other delectable things, in that it is the cauſe and principall meanes whereby good men obtaine the fruition of them, and ſome of them are external bleſſings & concerne the outward man, and theſe are contained in this verſe: ſome are internall, and concerne the inward man, and theſe we ſhal find in the two next. And here hee vſeth an elegant Proſopop… ▪ aſcribing to wiſdome the perſon of a wealthy Lady, or bountifull woman, who is neuer empty handed, but hath alwaie… princely gifts in a readineſſe to beſtow vponupon her fauourites and followers, and amongſt which that which is firſt mentioned, is more then any potentate, or all creatures are able to giuegive; and that is, length of daies, or a long life, whereof the greateſt plenty of earthly commodities are appurtenances, and attendants. And this ſhe euer granteth with limitations▪ if it ſtand with the good welfare of her friends: if it inableth them to be ſeruiceable to their maker, and profitable to th… brethren, and thrifty for the encreaſe of their owne happin… if it detaine them not too long from their eternall reſt, a… preſence of their Sauiour, and the enioyment of immortall bleſſedneſſe. Honour ſomtimes, and to ſome perſons, dignities, titles and preferments▪ and alwaies vntounto all, a reuere… ſtimation, in the hearts, and by the teſtimony of the godly, vntounto whom their graces appeare: yea the very wicked doe feare them, and ſtand in dread of them; according to that ſaying of Micah, They ſhall be like a young Lion among th… ſ…k… Micah 5. 8.of ſheepe. And albeit the tongues of maleuolent men be commonly preſt to traduce both them and their waies, yet many of thoſe that are moſt depraued may truly ſay with the Apoſtle Paul; We approue our ſelues to eueryevery mans conſcience in the ſight 2. Cor. 4. 2. 3.of God. Wee might bring the vngodly mens owne behauiour in their extremities for cleere confirmation of this: whoſe prayers doe many of them ſooner craue when they are in terrours? whoſe counſels doe they more willingly aske in diſtreſſes? whoſe care and fidelity doe they more ſecurely depend vponupon for their children, and their eſtates, when death will permit them no longer to manage their affaires? do not theſe things argue that they repute them to bee holy, to bee wiſe, to be righteous, faithfull and truſtie? And can this good opinion bee had of them without honour? yet all hauehave not this in like meaſure, nor attaine to this forthwith ſo ſoone as they entertaine wiſedome: for the vertues of many lie hidden for a time, & appeare not to the world, but through the virulent tongues of ſome they and their actions are miſdeemed, and hardly cenſured of others, and many are perſwaded indeed that they are grieuous offenders whom God approueth to bee faithfull and faultleſſe: but this is not a perpetuall infamie, neither ſhall it alway cleaue vntounto them. For God will not faile in due time to cleere their innocency according to his promiſe in the Pſalme, ſaying: Commit thy way vntounto the Lord, truſt in him, and hee ſhall Pſal. 37. 5. 6.bring it to paſſe. He ſhall bring forth thy righteouſneſſe as the light, and thy iudgement as the noone day. And in the ſame verity the Apoſtle fully agreeth with the Prophet, though he apply it to an other purpoſe, when by oppoſition of contraries hee ſaith, Some mens ſins are open before hand, and goe before vntounto inagement; 1. Tim. 5. 24. 25.but ſome mens ſinnes follow after. Likewiſe alſo good works are manifest before hand, and they that are otherwiſe cannot bee hid.
And to honour he adioyneth riches, whereof though wiſdomes enemies be alſo partakers, and that in abundance, yet are they not made equall therin with her friends and ſeruants: for they are not both enriched with the ſame hand, neither are they giuen them for the ſame cauſe, neither doe they enioy the fruit and benefit of them in the ſome maner. It is the hand of Gods prouidence that miniſtreth to the wicked, and it is the hand of his fauour and kindneſſe that miniſtreth to the godly. And it is not by way of extenuation called a left hand, but onelyonly to declare that he is liberal with the one, as well as with the other, hee bleſſeth the righteous with them, as with ornaments and rewards, for a recumpence of their ſeruice, but he curſeth the wicked therewith as with gyues and ſnares for a puniſhment of their ſinnes: the righteous hauehave true right in them, and good vſe of them, and ſound comfort with them: but the wicked are vſurpers, and therefore puniſhable for their intruſion, and they either halfe ſtarue themſelues through niggardize, or elſe glut themſelues with volupruonſneſſe, or are filled with toilefull troubles, ſorrowes, enuies, feares, and manifold vexations; by all which it appeareth that the wealth of the godly is the peculiar gifture of wiſedome, and yet not ſuch as is communicated to all: for it will bee burdenous to ſome, and dangerous to others, by raiſing vp their minds with pride, or drawing downe their affections to the world, by meanes whereof they ſhould hauehave leſſe communion with Chriſt, or participation of his heauenly riches, and therefore be will not lay too heauie load on them that cannot well beare it, nor ſate them with ouer much who are ſo ſubiect to ſurphets, but ſtinteth and dieteth them, as parents doe their children, and yet they ſhall be ſure to bee prouided for with enough, and freed from the perill of want and penurie.
Verſ. 17. Her waies are waies of pleaſantneſſe; and all her pathes are peace.
IN the premiſes were ſpecified the bleſſings which wiſdome bringeth to the outward man; and in this preſent ſentence are added certaine deſireable graces which it worketh in the inward man, as that it refreſheth the heart with ſweet delight and ioyfulneſſe, eſtabliſheth the conſcience with peace and tranquility, which he ſeemeth to mention for preuention of the exception that corrupt fleſh and blood is apt to take, and the quarrels which it is wont to picke againſt Gods holy wiſedome, as that it is painefull, and requireth more labour and trauell, yea and the obedience to it is ſower and bitter, denying vsus the delights that others hauehave, requiring more ſtrict and auſtere behauiour then others vſe: and this is not all, but it makes life vnpeaceable without reſt and quietneſſe, by procuring many moleſtations and troubles. There is no ſuch matter of tediouſneſſe, and reſtleſnes, (ſaith he) for her waies, viz. the worke and duties which ſhe preſcribeth (it being a borrowed ſpeech taken from trauellers: for eueryevery good ſeruice well performed is a ſtep towards heauen, and a proceeding towards endleſſe bliſſe and happineſſe) are waies of pleaſure, viz. miniſter much ſpirituall ioy, and delectation to the ſoule of a regenerate man, notwithſtanding they bee very diſtaſtfull to corrupt nature: as is auerred by our Sauiour, ſaying; Take my Mat. 1. 29. 3…yoke vponupon you, and learne of me; for I am meeke and lowly, and ye ſhall finde rest to your ſoules; for my yoke is eaſie, and my burthen 1. Ioh. 5. 3.light: and alſo by Saint Iohn, flatly, and in plaine termes denying that his commandements are grieuous. And all her pathes are peace; all that Chriſtian conuerſation which ſhee appoints and directs her attendants to walke in, tendeth to the comfort of their hearts by the aſſurance of Gods fauour and louelove to them: for their ſincere obedience is an infallible teſtimony of their ſound faith, and that apprehendeth Gods iuſtice to be ſatisfied by Chriſt, and ſo their ſinnes to be remitted: and ſo the Lord to be reconciled, and ſo their fierce and vnquied conſcience to be pacified. And this is agreeable to thoſe holy ſayings of the Apoſtle: Being iustified by faith, wee hauehave peace with Rom. 5. 1. 2.God through our Lord Ieſus Christ by whom alſo we hauehave acceſſe by faith into this grace wherein we ſtand, and reioyce in the hope of the glory of God, &c. The kingdome of God is not meate and Rom. 14.drinke, but righteouſneſſe and peace, and ioy in the holy Ghost.
Verſ. 18. She is a tree of life to them that lay hold on her: and happie is eueryevery one that retaineth her.
THe laſt and largeſt ſpirituall bleſſing which wiſedome brings, he hath reſerued to the laſt place, for the knitting vp of all, and that is euerlaſting life, and all the fulneſſe of felicity with it; for it is a meanes, inſtrument, and pledge of our reſtitution to a better ſtate then wee loſt in Adam: which is made lightſome by a ſimilitude of the tree of life planted in the middeſt of Paradiſe, which was to our firſt parents a ſacrament of eternall life. She not onelyonly reſtoreth vsus to this happie condition, but alſo conſerueth and keepeth vsus in the ſame; as appeareth by the promiſe made to the faithfull, in the Reuelation of Saint Iohn. To him that ouercommeth I will giuegive to eate Apoc. 27.of the tree of life, which is in the middest of the Paradiſe of God. Whereas contrariwiſe, Adam being once ouercome was excluded, and kept out of Paradiſe, that hee ſhould neuer afterwards taſt of that ſacramentall tree. And as this diuine wiſedomeGen. 3. 22. 23. is ſo effectuall to them that lay hold on her; ſo it is no leſſe fruitfull in them, it fructifieth often, yea continually, and ſendeth forth great variety of Chriſtian vertues; and therfore it is ſaid in the Apocalyps, that this tree beareth twelue manner Apoc. 22. 2.of fruits, and yeeldeth her fruit eueryevery monethmonth. Hereupon he concludeth that which he firſt expounded, that ſhe doth conferre happineſſe, and make men bleſſed, but withall he noteth who they bee, and what they doe; not onelyonly ſuch as heare of her, ſpeake of her, or looke vponupon her, but take hold of her: neither ſo alone (for that is not enough) but retaine her alſo and hold her faſt.
Verſ. 19. The Lord by wiſedome hath founded the earth, by vnderstanding he hath ſtabliſhed the heauens.Conen.
Verſ. 20. By his knowledge the depths are broken vp; and … clouds drop downe dew.
WIſedome hauing bin iuſtly praiſed for her great bountie, and gratious effects, is here further commended, and duly magnified in reſpect of the moſt excellent, glorious, and illuſtrious cauſe of it: for it is that where of God Iehouah, the eternall and originall of all things, is the author, who is deſcribed by certaine workes, wherein conſpicuouſly hee doe exerciſe the ſame; and theſe are in number foure: wherof two are concerning the creation, in the 19. v; and two concerning the ordering and gouernment, in the 20. v. and according to theſe he would hauehave all the reſt to be conſidered.
Touching the firſt, it is ſaid that the Lord by wiſedom founded the earth: vnderunder which hee comprehendeth the ſeas alſo. Which kinde of ſpeech he vſeth, not becauſe hee hath laid any thing vnderunder the earth, as a foundation or ground-worke, whereupon it is ſuſtained like other buildings: (for it hangeth vponupon nothing) but to note the ſure and ſtable ſtanding of it, as if it had a foundation anſwerable to the building.
Touching the ſecond he ſaith, by vnderſtanding (and as the word ſignifieth) aptly, and trimly frameth, and likewiſe makes firme, and ſure, and ſafe from periſhing, and conſtant in the courſes, and reuolutions of the ſtarrie moueable ſpheres, ſo long as the world endureth, the heauens, whereby he meaneth that that is ouer vsus, the celeſtiall bodies, motions, and influences, and beneath theſe, all the regions of the aire.
Touching the third, it is ſaid, By his knowledge the depths are broken vp, that is, he claue the depths, made the fountaines that runne along within the earth, to cleaue aſunder, and to breake foorth of the bowels of the earth, and to runne in the channels of the ſame, and the ſame iſſuing out of the entrailes of the earth, hauehave alſo fit currents for their courſes vponupon the earth: for wee may ſee what meete and conuenient diſcents are ordained for them from dales to valleys, and from valleys to valleys, from well heads they hauehave gutters to conuey them to ſmall brookes, and the ſmaller brookes runne in rilles, and the rilles paſſe out into greater riuers, and the great riuers hauehave a ready paſſage prepared for them to flow into the Sea; otherwiſe ſome places would be turned into bogges or fennes, and made vnfruitfull; others would be drowned vp, and made vnhabitable, and few or none would be ſo commodious for men, and other creatures, as now they are.
Touching the laſt, hee ſaith, The clowds drop downe dew: whereby he meaneth raine, and other falling moyſture of all ſorts, which are vapours aſcending out of the earth, to the end that being diſtilled in the aire, they might returne againe with greater vertue to water the ground. And this is obſeruable for the manner, that it commeth moderatly with drops, and not exceſſiuely with ſtreames: if he ſhould open the windowes of heauen, and let it guſh downe, as hee did in Noah: time, it would drowne vp, and deſtroy all; but trickling down in this milde ſort, is comfortable for men, and beaſts, and profitable for corne, graſſe, herbes, trees, and all kinde of plants both for their growth and fruitfulnes. Thus God is magnified by his workes of creation, conſeruation, and prouidence, that each of thoſe is done by his wiſedome, and vnderſtanding, to ſhew his Alſufficiencie in performing his promiſe to them that embrace his wiſedome.
Verſe 21. My ſonne, let not theſe things depart from thine eyes: keepe ſound wiſedome, and diſcretion.
Mezimma.HEre wee hauehave an application of the former diſcourſe: for out of the ſame hee inferreth an exhortation, or rather reneweth that which he had before propounded, and confirmeth it with freſh and fit arguments. The exhortation is deliuered firſt negatiuely in the manner of a caueat, Let not them, either wiſedome it ſelfe, or the reaſons brought to require obedience to it, depart from thine eyes, either forgotten, or careleſly neglected. The ſimile is either taken from Archers, which intentiuely aime at the marke they ſhoote at; or from Pilots, or ſailers, who with all poſſible diligence labour to retaine the ſight of the Lode-ſtarre to direct their courſe accordingly; or from wiſe trauellers who moſt heedfully marke their way, and therefore hauehave their eyes conſtantly vponupon it, leſt through their negligence they ſhould miſſe the ſame, and wander into by-paths: or from the vſe of philacteries, and writings of the Commandements vponupon the edges of their garments required in the Law, that they ſhould not onelyonly weare them, but with all heed reſpect them.
Next affirmatiuely, keepe, viz. marke, and remember, ſet thy delight vponupon, and practiſe: let iudgement, memorie, affection, and conſcience retaine ſound wiſedome, not humane, vaine inuentions, not the deuices of mens braines, which to carnall reaſon ſeeme glorious and excellent, but that which God doth inſpire, and ratifie in his owne holy word; this he calleth that which is true, and ſound, and ſolid matter, as if all other things, eſpecially fleſhly policies ſeeme rather to be, then to be indeed, and rather ſhadowes, then ſubſtances. Diſcretion] The word ſignifieth cogitation or thinking, or good aduiſement: for that although wiſedome come from God, and be in our ſelues, and in our mindes; yet he would hauehave vsus vſe our minds and cogitations to the attaining of it, and conſtant meditation after it is attained.
Verſe 22. So ſhall they be life to thy ſoule, and grace to thy necke.
VNtoUnto this precept hee addeth diuers great and gracious promiſes for life, honour, and ſafetie, &c. and therefore faith he, So they, the wiſedome & grace of God by this meanes entertained, ſhall be life to thy ſoule ſhall quicken thee in the inward man, and ſhall be as the ſeedes of eternall life, animating thy ſoule, as that doth thy body; which without theſe is but a ſpirituall carcaſe, like to a ſenſeleſſe, liueleſſe, & ſpiritleſſe body. For the ſtate of none without grace, is better then that of the Gentiles, without knowledge, of whom it is ſaid, that hauing their vnderſtanding darkened, they were alienated from the life of God, through the ignorance that was in them, becauſe of the hardnes of their heart. And therefore in diuers places we ſhall finde exhortations to embrace the word of God with ſound knowledge of it, vponupon this ground: as, Keepe my commandements, and liue: and my law as the apple of thine eye. Prou. 7. 2.And Iſai. 55. 3. Incline your eares to me: heare and your ſoule ſhall liue.
And grace to thy necke] Ornaments of honour, like to chaines or iewels wherewith great perſonages are wont to decke themſelues, as well to ſet foorth their dignities, as to adorne their perſons: for with both theſe are wiſedoms children graced: they of hie degree, being the ſonnes and daughters of God, and more honoured with ſpirituall graces, and holy behauiour then any other can poſſibly be with ſiluer and gold, or any kind of iewels, though neuer ſo rich and coſtly: ſo that they need not be aſhamed to come into any preſence, eſpecially of God, they need not be afraid of cōtempt, and diſgrace, for good men will reuerence them, though in the world neuer ſo poore and baſe, and none w…ll deſpiſe them but contemptible perſons▪ who alſo thereby ſhall get more ſhame themſelues for their folly, and be filled with reproch by Gods righteous iudgement.
Verſe 23. Thou ſhalt walke in the way ſafely, and thy foote ſhall not ſtumble.
Verſe 24. When thou lieſt downe thou ſhalt not be afraid: yea, thou ſhalt lie downe, and thy ſleepe ſhall be ſweete.
AS life was promiſed as a recompence to godlineſſe: and after that honour as an ornament to life: ſo here is ſafetie added as an indiuiduall companion of them both, and a good man ſhall not faile of abroad, or at home, waking, or ſleeping, in the day, or in the night: abroad, and in the day hee ſhall be ſo farre from ruine and mortall hurt, as that hee ſhall not ſo much as daſh his foote againſt a ſtone: at home, and in the night, he ſhall enioy ſuch freedome from feare, as that hee ſhall not ſo much as breake his ſleepe for it. Then (ſaith he) thou ſhalt walke in thy way ſafely, viz. thou ſhalt liue without perill in thy whole courſe: for as it is true being literally taken, that in his trauels and iourneys he ſhall from God and his Angels finde protection, ſo he ſhall alſo in all other his affaires, which according to wiſedome hee ſhall walke in: for they are alſo called the waies of men: for ſhe ſheweth vsus which be ſafe, and which be dangerous, and as well how to walke, as where to walke, procuring alſo Gods direction, defence▪ and bleſſing. And thy foote ſhall not ſtumble, viz. no harme ſhall befall thee whileſt thou art where thou ſhouldeſt be and doe that which thou oughteſt: for otherwiſe bodilie calamities may befall the beſt that ſhall faile of theſe, though not to his deſtruction, as the caſe of the good Prophet doth witneſſe, whom God cauſed a lion to kill for breaking his1. King. 13 2… commandements: and notwithſtanding righteous and innocent men be alſo expoſed to violence, and many ſeeming hurts, yet all their afflictions and ſufferings do rather confirme them to ſtand the faſter, then turne to be ſtumbling blockes, whereby they ſhall fall. When thou liest downe, and all the while thou keepeſt thy bed, which wiſedome will not permit to bee beyond meaſure, thou ſhalt not be afraid, thou needeſt not dread any perill; When thou liest downe, thy ſleepe ſhall be ſweet, peaceable, comfortable, and delightfull, as dainty food is to the taſte of man, while thou dependeſt on God; for the heart, that is refreſhed in the day with the feeling of Gods fauour, will reliſh the ſame in the night, and be ſupported with the aſſurance of his protection. Dauid confirmes this vntounto vsus by his owne experience: Thou hast put more gladneſſe in my heart, then when Pſal. 4. 8 9.their corne and wine encreaſed. I will lay mee downe and ſleepe in peace, for thou Lord maketh me dwell in ſafety. And though Peter knew nothing but that he ſhould be both arrained & condemned to death & likely enough alſo to be executed on the morrow; yet reſting aſſured that the Lord in goodnes would not faile him, he ſlept ſo ſoundly in priſon and irons, vnderunder the cuſtodie of ſo many armed ſouldiers, that the Angell was driuen to ſmite him hard before he could awake him, ſo little was he troubled at the eminent perill, which all the people, good and bad concluded that he liued in.
Verſ. 25. Be not afraid of any ſudden feare, neither of the deſolation of the wicked, when it commeth.
THe ſafety in the other verſe promiſed, is in this commended, and ſhewed to be the more deſireable by that ſound confidence, and comfortable boldneſſe which is adioyned to it, being for the certainty and lawfulneſſe of it commanded by a precept that containeth in it the force of a promiſe, Bee not afraid, viz. thou haſt no cauſe to feare, neither ſhalt thou bee perplexed with feare: and that hee will as well giuegive the grace of boldleſſe to the godly, as require the exerciſe of it, the Pſalmiſt teſtifieth, ſaying; He ſhall not be afraid of euill tidings; his Pſal. 112.heart is fixed, he trusteth in the Lord. And as here, ſo in other places we find imperatiue ſpeeches to ſtand for firme ſpeeches:Pſal. 37. 3. as, Trust in the Lord, doe good, dwell in the land, and bee fed aſſuredly, viz. Thou ſhalt dwell in the land, and not faile to bee fed, and hauehave all ſufficiency miniſtred to thee. Affiance, and holy ſecurity is ſet forth by the contrary, with the circumſtance of time, Be not afraid▪ or thou ſhalt not feare ſudden feare; the deſolation of the wicked when it commeth; euen then when perils ſhal horribly diſmay the wicked, & when plagues, and fearefull iudgements ſhall vtterly ſweepe them away, thy heart ſhall bee quiet and peaceable, reſting aſſured of Gods mercy and goodneſſe, and ſhalt be freed from the iudgements that fall on them, or at leaſt be ſafe from the ſting thereof: no poyſon, no venome, no hurt ſhall proceed from them; onelyonly ſo much thou ſhalt ſuffer, and bee partaker of, as ſhall make thee the better if thou liue, and haſten thy happineſſe if thou die. This amplification is of no ſmall importance, but the ſame whereby other holy writers doe much magnifie the marueilous mercy of God, and the admirable felicity of his people▪ Iob was animated with it by Eliphaz, in this manner: Hee ſhall deliuer the… in ſix troubles, and in the ſeuenth, there ſhall none eu… Iob 5. 19. 20. 21come vntounto thee. In famine he ſhall redeeme thee from death, and …n warre from the power of the ſword. Thou ſhalt bee hid from the ſcourge of the tongue; neither ſhalt thou bee afraid of destruction when it commeth. And elſewhere after this ſort: When other men are caſt downe, thou ſhalt ſay, there is lifting vp. And Dauid Iob 22. 29.inſiſteth vponupon the point at large in one of his Pſalmes, when he ſaith: Thou ſhalt not be afraid for the …e…rour by night, nor for Pſal. 91. 5. 6. 7.the arrow that flieth by day, nor for the peſtilence that walketh in darkeneſſe, nor for the deſtruction that destroyeth at noone da…: A thouſand ſhall fall at thy ſide, and ten thouſand at thy right hand, but it ſhall not come neere thee. But with thine eyes thou ſhalt ſee the reward of the wicked.
Verſ. 26. For the Lord ſhall bee for thy confidence, and ſhall keepe thy foot from taking.
THat which he had ſpoken before by way of commandement or promiſe, he now confirmeth and maketh good by a ſtrong and inuincible argument; namely, the omnipotent efficient, and worker of this fortitude in the hearts of his people, and the preſeruer of their ſafety: The Lord ſhall bee for thy confidence, he ſhall ſupport and ſuſtaine thy hope, he ſhall encourage and eſtabliſh thy heart, and ſhal keepe thy foote from taking, becauſe it is an old cuſtome for the wicked to lay ſnares and ſpread nets for the feet of the godly: and as common a thing as for fowlers and hunters to ſet ſnares and traps for birds, and beaſts; therefore the Lord doth gratiouſly deliuer his from being taken in the ſame. And when he himſelfe doth lay his nets and his grins for the vngodly; he will moſt prouidently take order that his owne be not intangled therein. The like allegorie is vſed by the Prophet for this ſame purpoſe:Pſal. 91. 3. Surely he ſhall deliuer thee from the ſnare of the fowler, and from the noiſome pestilence.
Verſ. 27. Withhold not the good from the owners therof, when it is in the power of thine hand to doe it.
NOw Salomon preſcribeth thoſe duties which properly belong to the ſecond Table of the Law, as the former from the fourth verſe hitherto did to the firſt.
And herein hee requireth,
1. Benificence, that wee bee helpefull to our neighbour.
2. Innocencie, that we neither thinke nor do him hurt.
For our benificence or well doing, he would hauehave vsus to performe as much as wee can in this verſe; and as ſoone as wee can, and is conuenient, in the next. He inciteth men hereunto by the rule of equitie and iuſtice, in that the neglect of it to them to whom it ſhould bee ſhewed, is a detaining of a due from them to whom by right it belongeth. Withhold not good, but readily miniſter it, whether it be defence, reliefe, counſell, comfort, or whatſoeuer elſe is expedient and neceſſarie, from the owners thereof, which hauehave deſerued it, to whom it hath been promiſed, which ſtand in need of it, or to whom any way it belongeth, though not by a ciuill intereſt, yet by a Chriſtian right, though they cannot exact it, yet if God hauehave allotted it to them, and call vponupon thee to offer it, and out of mercy and kindneſſe freely to beſtow it. If power be in thy hand to doe it, if it ſtand with thy ability and calling, prouided alſo that thou ſo giuegive vntounto one, that thou bee not of neceſſity compelled to defraud others which are neere to thee, to whom thou art more bound. That liberality and well doing is a duty, that our poore diſtreſſed brethrē hauehave a right in it, that the not exerciſing of it, is an vniuſt detention of a due from them to whom it is owing, our Sauiour Chriſt himſelfe hath already witneſſed, Mat. 25. and will further make good, as all eares ſhall heare, and al eyes ſhall ſee, by his laſt ſentence, and execution of the ſame at his glorious appearance. And if it be a ſin not to relieue them that be in want, much more then violently, or fraudulently to take or keepe ought from the right owners, though men hauehave neuer ſo much power in their hands to beare them out in it; and therefore Iob durſt not lift vp his hand againſt the fatherleſſe, though he ſaw his helpe in the gate, viz. though the bench, and the Iudge, and the Magiſtrates would hauehave backed, and maintained him in his iniuſtice.
Verſ. 28. Say not to thy neighbour, Goe, and come againe to morrow, I will giuegive it thee, when thou hast it by thee.
BEfore he proued benificence to be a neceſſary duty when our neighbous need requireth helpe, and our ability ſufficeth to yeeld it, becauſe in this caſe God▪ hath made vsus ſtewards, and put into our hands ſome part of the portion which he hath appointed to others, and therefore in conſcience wee are to repute them the owners of it, and our ſelues the debtors till we hauehave made payment thereof; and then he directeth the manner of it, that it be ſeaſonable and timely, and conſequently that it be done willingly, and with cherefulneſſe. And this hee intimateth by prohibiting delaies vntounto thoſe that are in preſent want, and come in hope to ſue for ſpeedy ſuccour, whom pitileſſe men are wont to turne away with the worthleſſe almes of vaine breath, and guilefull promiſes, ſaying; Go from me now, and come againe another time, and to morrow, hereafter I will giuegive it thee. Where in the firſt branch, they include their neighbour with an vncomfortable repulſe: in the ſecond, they require of him a double labour: in the third, they ſhake him off, and illude him with a friuolous promiſe: for ſuch miſers doe ſeldome minde a morrow, or any day enſuing, wherein they propoſe ſeriouſly to ſhew any mercy, but onelyonly make theſe ſemblances and ſhewes, that they might not ſeeme profeſſedly to be churliſh Nabals. But ſay that their intent is according to their ſpeeches, yet what know they whether they ſhall liue till the morrow, or then they hauehave ought to beſtow, or their brethren may euer returne to receiue it▪ or whether through want of preſent reliefe, his life, health, or ſtate miſcarrie not? And therefore ſaith Saint Paul, Whileſt wee hauehave opportunity Gal. 6. 10.let vsus doe good to all. ſpecially to them of the houſhold of faith. And it much comforted Iob in his heauie affliction, that he had not ſuffered the eyes of the widowes to faile. And this isIob. 31. 16. the praiſe of Gods bountifull goodneſſe to his people, and creatures, that he giueth them all their meate in due ſeaſon. ButPſal. 145. 15. withall the Wiſeman doth explicate his owne meaning, and ſheweth in what caſe he doth forbid this manner of dimiſſion with procraſtination: When thou hast it by thee, if thou be able to ſatisfie him, in granting his requeſt, otherwiſe not: For many may doe that to morrow, which they cannot to day, and want meanes to performe that now, which in time to come they may well accompliſh: and for ſuch it is not vnlawfull to reſerue themſelues for a fitter ſeaſon; neither will it be amiſſe for them to make a faithfull promiſe of their future benignity, both to refreſh the heart of their afflicted brother with the teſtimonie of their louelove, and to binde themſelues to the more certaine performance of it.
Verſ. 29. *Tacharaſh.Deuiſe not▪ euill againſt thy neighbour that dwelleth ſecurely with thee.
HAuing proued it to be needfull that we doe all good offices ſeaſonably to our neighbours, hee dehorteth on the contrary ſide from doing any iniurie to them, which in it ſelfe is vniuſt and ſinfull, and yet is made the more grieuous by circumſtances. As firſt, in reſpect of the manner thereof, if it bee purpoſely, and perpenſedly practiſed againſt them: for ſundry vices doe conſpire together in that worke, as malice, craft, voluntarie iniquitie, and wilfull contempt of Gods Commandements: and herein the principall faculties of the ſoule are euilly occupied: as affections, wit, and mind, with the abuſe of the tongue, and corporall members alſo: for the word ſignifieth ſuch induſtrie and paines taking, ſuch art and trauel, as is wont to be vſed in the tilling of the land, & plowing of the ground. Againſt the hainouſneſſe of this offence, Micah denounceth a iudgement, ſaying, Woe be to them that imagine miſchiefe, and Micah 2. 1.worke wickedneſſe on their beds: when the morning is light they practiſe it, becauſe power is in their hand. And Eliphaz obſeruedIob 4. 8. it to hauehave been the bane and vndoing of many whom he chargeth to be agents of, and acceſſarie to their owne deſtruction in this manner: I hauehave ſeene, they that plow iniquity, and ſow wickedneſſe▪ reape the ſame. Secondly, it is aggrauated by the ſubiects, the perſons wronged, againſt whom this miſchiefe is plotted, thy neighbour that dwelleth with thee, if they bee our friends that depend on our louelove, and reſt in an opinion of our faithfulneſſe towards them, or at leaſt are without feare that any vnfaithfulneſſe, trecherie, or perfidious deſignes ſhould proceed from vsus. Iudaſſes are to be reckoned among the wo… ſort of people, which will both kiſſe a man, and betray him at one time, with the ſame mouth. Nothing troubled Dauid more in the extremitie of all his troubles, then the indigne behauiour of Achitophel, a diſlembling, fained, and counterfeite companion; and therefore letting paſſe the open violence and malice of his profeſſed foes, hee taketh moſt to heart, and moſt bitterly complaineth of the moſt horrible falſhood of that moſt faithleſſe hypocrite. Surely (ſaith he) mine enemie did not Pſal. 55. 12. 13. 14.defame me, for I could hauehave borne it; neither did mine enemy exalt himſelfe against me: But it was thou O man, my guide, and my familiar, which delighted in conſulting together, and went into the houſe of God as companions.
Verſe 30. Striue not with a man without a cauſe, if hee hauehave done thee no harme.
AS the practiſe and attempt of all hurt againſt others is to be auoided, according as the word euill indefinitly forbidden, doth implie; ſo we hauehave a more perticular admonition to take heede of contentions, ſpecially when we be not compelled by iniuries offered, to maintaine our owne righteous cauſes, or to puniſh, or repreſſe ſinne in others, but ſhall contrary to louelove, peace, neighbourhood, and equitie moleſt and diſquiet harmeleſſe and innocent perſons. Hereby doth Eſay exaggerate the tyrannie, and due puniſhment of thoſe which oppreſſe the Church, and Gods righteous ſeruants: Woe to thee that ſpoileſt, and thou waſt not ſpoiled: and dealeſt treacherouſly, Iſai. 33. 1.and they dealt not treacherouſly with thee: when thou ſhalt ceaſe to ſpoile, thou ſhalt be ſpoiled; and when thou ſhalt make an end to deale treacherouſly, they ſhall deale treacherouſly with thee.
And this inhumanitie is yet more inhumane, if they be accuſed, and moleſted, that deſerue well at ones hand, and hauehave their louelove and kindnes requited with indignitie, and aboue al, if they bee purſued and oppreſſed for their graces, for their goodneſſe, for their ſeruices to God, and well doing. Now theſe words containe no warrant for priuate reuenge, or wreaking our anger on eueryevery one who giueth vsus iuſt occaſion of offence: for the aggrauation of a greater ſinne, is not an approbation of a leſſe: it is an intollerable crueltie to vexe the innocent, and it is a ſinfull part alſo to bee reuenged on our faultie enemies. In the meane while no law of God nor man doth forbid to expoſtulate either publikly or priuately before the Magiſtrate, with him that hath wronged vsus, yea to conuince him of iniurie (if we bee able) prouided that it bee done moderatly, mildly, with hatred of ſinne, and that it may be reformed, and in merciemercy to the ſinner that hee may bee reclaimed.
Verſe 31. Enuie not the oppreſſor, and chuſe none of his waies.
BEcauſe the premiſed precepts and promiſes are the left regarded, by meanes of the hie proſperity of impious perſons that contemne them, and of the deepe aduerſi…ie of god… men which obſerue them, hee therefore in the concluſion… this Chapter deſcribeth the contrary eſtates and condition of them both, not as they ſeeme vntounto ſenſe, but as they no… are, and in time ſhall appeare more plainly to be in truth. An… hereunto he maketh a way by diſſwading good men from diſtemper, diſcouragements, and diſorder at the ſight of wicke… and cruell mens fortunate ſucceſſes. Enuie not the oppreſſor viz. Let not the abundance, or promotion of them that are giuen to violence, inſolencie, or impietie, grieue, or diſquiet th… hart, though it be no eaſie matter for good men to behold the ſame without vexation: and chuſe none of his waies be not alured by his example (how well ſoeuer he ſucceedeth) to follow him in the ſame ſteps.
Although the ſecond clauſe be annexed to the former, as … ſecond exhortation, yet it carrieth the force of an argume… from the effects: becauſe this kind of emulation, if it proceed without controlement, is wont to worke much paſſion at the firſt, and to draw men to imitation at the laſt. Wherefore Dauid giuing the ſame caueat, doth ſeeke in like manner to preuent the ſame miſchiefe. Fret not thy ſelfe for the wicked ne… ther Pſal. 37. 1. 7. 8.be enuious for the euill doers. Fret not thy ſelfe, becauſe▪ the man that proſpereth in his way, becauſe of the man th… brings wicked deuices to paſſe. Ceaſe from anger, forſake wrat… Fret not thy ſelfe in any wiſe to doe euill. And whether it be Dauid, or Aſaph that wrote the ſeuentie third Pſalme, th… Prophet (whoſoeuer he was) teſtifieth by his own experience▪ what force there is in bad mens proſperitie to trouble good mens mindes, and how perilous this trouble is to peruert the waies. My feete (ſaith he) were almoſt gone: For I was enuio… Pſal. 73. 1. 2.at the fooliſh, when I ſaw the proſperitie of the wicked.
Verſe 32. For the froward is an abomination to the Lord: and his ſecret is with the righteous.
HE maketh it to appeare by good reaſon that there is no cauſe why wicked men ſhould be enuied, nor ſafetie in conforming our ſelues to their example, foraſmuch as froward perſons, and ſuch as peruerſely goe on in their crueltie, and other wicked courſes, reiecting al admonition to the contrarie, are an abomination to the Lord, abhorred extremely, and perfectly hated of him. For he ſets it downe in the abſtract to declare that hee hath them in full deteſtation. It is not ſaid, they are abominable, but abomination it ſelfe, as odious as may be, and ſuch as are loathſome to looke vponupon. Moſes his ſpeech to Pharaoh doth declare what affections, and effects the ſight of any abomination is apt to worke: Loe, ſhall we ſacrifice Exod. 8.the abomination of the Egyptians before them, and they not ſtone vsus? Now who ſeeth not the moſt lamentable caſe, and deſperate miſery of thoſe with whom the Lord is ſo highly offended, be their externall wealth and aduancement neuer ſo great? A Kings implacable anger bringeth downe the greateſt ſubiects, as wretched Haman felt; and who then would admire him that liueth, and is like to dye in the moſt grieuous diſpleaſure and indignation of the liuing God? Againſt theſe he ſetteth the ſtate of the godly▪ that he hath them in eſtimation, and is much delighted with them, as the effects of his fauour doe ſhew. His ſecret is with the righteous. His hidden counſels, eſpecially touching their owne ſaluation, the hidden and myſticall knowledge of his will (which an naturall man cannot attaine vntounto, as S. Paul witneſſeth) is by his1. Cor. 2. word and ſpirit reueiled vntounto them, and ſo it is not to his enemies, or to any whom he hath▪ not choſen for friends, according to our Sauiour his owne teſtimonie: Henceforth I call Ioh. 15. 15.you no more ſeruants, for the ſeruant knoweth not what his maſter doth, but I call you friends. For all things which I hauehave heard of▪ my father, make knowne to you. And the ſame doth Dauid commend as an honourable prerogatiue, wherewith God vſeth to grace his faithfull ſeruants, how meane or contemptible ſoeuer they ſeeme to be in the world. The ſecret of the Pſal. 25. 14.Lord is with them that feare him: and his couenant to giuegive them vnderstanding.
Verſe 33. The curſe of the Lord is on the houſe of the wicked▪ but his bleſſing on the habitation of the righteous.
HE confirmeth the former poſition by the effects of his hatred and louelove on both ſides: The curſe of the Lord, his plagues and iudgements are threatned, and prepared, and in time ſhall bee executed vponupon the houſe of the wicked; though it be neuer ſo ſtately a palace, but his bleſſing, his promiſe, his grace, and good prouidence is vponupon the habitation of the righteous, though it be neuer ſo baſe a cottage: where, by houſe and habitation, hee vnderſtandeth the dwelling, the ſtate, the waies, and perſons belonging to them.
Verſe 34. Surely he ſcorneth the ſcorners: but giueth grace to the lowly.
THe former ſentences declared the ſeuerity of God againſt all kinde of ſinfull men; but in this is ſhewed what a ſpeciall quarrell he hath againſt ieſters, ſcoffers, and mockers, at his word, and admonitions, thoſe helliſh Atheiſts which deride his ordinances, and ſerueth them in their kinde, both becauſe of all others they are moſt arrogant, and preſumptuous, and none doe ſo much vilifie and deſpite him, as they doe, and for that they bee peſtilent and plaguie perſons, cauſing others alſo to thinke baſely of Gods moſt glorious and ſacred Oracles; and therefore hee ſcorneth them, requiteth them their owne meaſure, and returneth that vponupon themſelues, which they can but offer and attempt againſt him: they would hauehave his name to be contemned, hee makes them and theirs to bee abhorred, they deſire to bring his worſhip into reproch, hee doth fill their faces full of ſhame: hee laugheth at their ruine and deſtruction which is comming vponupon them: he laugheth at their terrours, cries and rorings when they are in their torments; when they would ſeeke him, hee turneth his face from them; when they ſtand in need of faith and repentance, hee keepeth it away, and withſtands them. And to theſe are oppoſed humble men, which demeane themſelues in a contrary manner: for they ſcoffe not at the words of God, as theſe ſcorners doe in their pride, but with feare and reuerence, hearken to it, feare and obey it, wherefore alſo they finde contrary ſucceſſe, God teſtifying his louelove vntounto them, and eſpeciall regard of them, by working grace in their hearts, with his holy ſpirit, which hath euer been an infallible pledge of his fauour. Saint Iames declareth the meanes whereby men become ſcorners, and that is, by being proud; and likewiſe teacheth after what ſort the Lord doth ſcorne them, namely, by detaining of grace from them, which doth argue his hatred and diſpleaſure, and therefore ſo frameth he the oppoſition: God reſiſteth the proud Iam. 4. 6.and giues grace to the humble.
Verſ. 35. The wiſe ſhall inherit glory, but fooles doe beare awayMerim. ſhame.
BEcauſe humble men are accounted ſimple, and proud men wiſe; and ſinne bringeth many to preferment, and grace occaſioneth diuers to be deſpiſed in the world; hee therefore to raiſe vp the diſcouraged hearts on the one ſide, and to take downe the inſolent mindes of the other, doth pronounce the lowly and godly to be wiſe, and the proud, ſcornefull, and wicked to be fooles: and that theſe wiſe ſhall hauehave an anſwerable honour, as thoſe that be riſing and in way to promotion, and ſuch fooles ſhall hauehave a proportionable contempt, as ſuch as be falling, and in the ſtate of ignominie. The wiſe ſhall inherit glory, viz. enioy praiſe, and eſtimation in due ſeaſon, when they come to their yeeres, though for a while, during the time of their nonage they liue obſcurely, and ſuſtaine many reproches, and when they hauehave it, they ſhall keepe it, and vſe it as their owne, as free-holders their inheritances which are lawfully deſcended to them, whereas the applauſe and promotions of the wicked are but borrowed, or ſtollen, and therefore of no continuance with them. The poſſeſſion of this glory is of many taken in the earth, the hearts and tongues of men honouring them in this life, but the full fruition thereof ſhall bee in heauen, and that perfectly▪ and perpetually, with the fulneſſe of all other felicity. Contrariwiſe, fooles doe beare away ſhame; wicked ſinners play the fooles egregiouſly taking vp for their portion, (as the word doth well ſignifie) and voluntarily chuſing ſhame, thoſe things which will bring them to ſhame and reproch: as their pr…de their pompe, their carnall excellency will doe either amongſt men in earth, or before the iudgement ſeate of Chriſt in the day of the Lord. This exaltat…n of the godly, with other ſundry bleſſings, and the confuſion of the wicked, with many ſorts of calamities the Prophet Iſaiah doth confirm…: Behold, my ſeruant ſhall eate, and ye ſhall be hungry:Iſa. 65. 13. 14. 15. behold, my ſeruants ſhall drinke, but ye ſhall be thirſty? behold, my ſeruants ſhall reioyce, and ye ſhall be aſhamed: behold, my ſeruants ſhall ſing for ioy of heart, but ye ſhall cry for ſorrow of heart, and howle for vexation of ſpirit: and ye ſhall leaue your name for a curſe to my choſen: for the Lord ſhall ſlay thee, and call his ſeruants by a new name.