A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 15
CHAPTER. XV.
Verſ. 1. A ſoft anſwere turneth away wrath: but a grieuous word ſtirreth vp anger.
A Soft anſwere] Gentle, milde, and peaceable ſpeeches, [turneth away wrath] pacifie the indignation of him that is diſpleaſed. Hee ſpeaketh of that which commeth to paſſe moſt commonly, though not alwaies: for ſometimes men of a froward and ſeruile diſpoſition are the more violent, by how much they are mildlier dealt with: and ſharpe rebakes preuaile moſt with ſuch, to tame them with feare, which would not be intreated with faire perſwaſions: [But grieuous words] bitter, biting, and prouoking ſpeeches [ſtirre vp wrath] not only increaſe it in them, in whom before it was kindled, but kindle it in them who before were kindly affected. Iacob was much indeared to Rachel, and bare much with her infirmities, and great corruptions, yet when her owne barrennes, and her ſiſters fruitfulnes had ſtirred her vp to enuie, and her enuie had made her paſſionate, and her paſſion had cauſed her tongue to ſpeake abſurdly, requiring Iacob to giuegive her children, otherwiſe ſhe could not liue, it is ſaid that his anger was kindled againſt Gen. 30. 2.her, notwithſtanding his ſingular louelove; how then would he hauehave taken the matter if ſhe had reuiled him, and railed on him, if ſhe had belied him, and charged him with perfidiouſnes, as denying due beneuolence vntounto her, and defrauding her of her matrimonial right, and yet could be readie, and ſtrange enough to beget baſtards on harlots?
Verſ. 2. The tongue of the wiſe ſetteth foorth good knowledge: but the mouth of fooles powreth out folly.
THe meaning is, that godly prudent men will vtter good matter, and their ſpeeches ſhall carrie a grace and force with them, as being rightly placed, and wiſely ordered. And ſinful vngodly perſons on the other ſide, either vomit out that which is hurtfull, falſe, or vaine: or elſe peruert and abuſe that which in it ſelfe is true and wholeſome. Good men indeede through the defect of wiſdome and goodneſſe, doe ſometimes fault with their lips, and faile to ſpeake that which is meete: (for the beſt attaine not to the fulneſſe of grace, and therefore can doe nothing in complete perfection) but the wicked doe neuer ſpeake any thing well, albeit they alwaies vtter not that which is ill. When Cayphas and Balaam were prophecying, and deliuered the words of God, yet their tongues were vnſanctified, notwithſtanding the matter ſpoken by them was diuine and holy.
Verſe 3. The eyes of the Lord are in eueryevery place, beholding the euill and the good.
THe eyes of the Lord His certaine ſight and knowledge. He ſpeaketh of God according to man, attributing eyes vntounto him, (which hee, being a ſpirit, hath not) becauſe wee ſee with our eyes, and beſt know the things which wee ſee: [in eueryevery place] whereſoeuer any man is: [behold] not onelyonly diſcerne and perceiue, but purpoſely obſerue and marke, and that continually, as the forme of the word in that participleTſophoth. importeth: [the euill and the good] all ſorts of men, together with their hearts and waies. Dauid ſaid not that which concerned himſelfe onelyonly in particuler, but which belonged to all mankinde in generall: he ſpake not as the ſonne of Ieſſe, but as the ſonne of Adam, and for all Adams children, and that which eueryevery one might as truly affirme for himſelfe, when he directed his ſpeech to the Lord in this manner: O Lord thou ſearcheſt me, and knoweſt me. Thou knoweſt my downe ſitting, Pſal. 139. 1. &c.and mine vpriſing: thou vnderſtandeſt my thought afarre off. Thou compaſſeſt my path, and my lying downe, and art acquainted with all my waies. Whither ſhall I goe from thy ſpirit? or whither ſhall I flye from thy preſence, &c.
verſe 4. A wholeſome tongue is as a tree of life: but the frowardnes thereof is as a breach made by the winde.
THe purpoſe and drift of this ſentence is, to declare that the courſe and cuſtome of godly mens ſpeeches is both comfortable and profitable to them which know how to make vſe thereof: as was that goodly tree of life in Paradiſe, continually bearing fruite, ſo pleaſant and pretious. On the contrary ſide, as a bluſtering winde, which throweth downe trees and houſes, doth much harme: ſo a violent and venomous tongue, cauſing troubles and calamities, is very pernitious and hurtfull.
Verſ. 5. A foole deſpiſeth his fathers instruction: but he that regardeth correction, is prudent.
A Foole] A wicked and vngodly childe, [deſpiſeth] either refuſeth to heare, or elſe to obey [his fathers instruction] that admonition or counſell which his parents or other gouernours giuegive vntounto him: [but hee that regardeth] ſubmitteth himſelfe vntounto, and is bettered by [correction] either in words or deedes, giuen by whomſoeuer, hauing authoritie ouer him, [is prudent] ſheweth wiſedome, and receiueth the fruite of the ſame.
Verſe 6. The houſe of the righteous hath much treaſure: but in the reuenues of the wicked is trouble.
THe houſe of the righteous] That is, either eueryevery righteous man hath his houſe repleniſhed with great ſtore of wealth and ſubſtance, or elſe a leſſe quantitie doth as well ſuffice him, God ſeeing it to be better and ſafer for him. And whereas ſometimes it falleth out, that godlie men hauehave neither ſo much as others poſſeſſe, nor as themſelues deſire, and ſeeme to ſtand in neede of, it groweth from the defect of their godlineſſe, for which the Lord correcteth them with ſome penurie and want, and whereby their hearts faile of that fulneſſe of contentment, which more pietie and grace would worke in them.
The latter clauſe of this verſe preuenteth an obiection that might be made againſt the former, in this manner: Why ſhould righteouſneſſe bee commended for making the righteous rich, ſithence ſinne ſeemeth to make the ſtate of ſinners more proſperous then theirs? To this it is anſwered, that troubles are intermingled with their wealth and poſſeſſions; as paines and toyle in getting, and cares and feares in keeping, and griefe and anger in forgoing of all, or any part of them.
Verſ. 7. The lips of the wiſe doe ſpread abroad knowledge: but the heart of the fooliſh, that which is not right.
HE compareth the lips of wiſe men to the hands of good ſeedeſ-men, who skilfully, and in due manner and meaſure, at eueryevery ſtep doe ſcatter the corne into the tilth: ſhewing it to be a note of ſound vnderſtanding, to take opportunitie whereſoeuer it is offered, at home or abroad, to direct their talke to the benefit and edification of the company. On the contrary ſide, the wicked, out of the euill treaſure of their hearts, bring forth euill things, vttering vanitie, and errours, and noyſome ſpeeches, like thoſe that make it their worke to ſow Cockle, and Tares, and Darnell, or other weeds, which are onelyonly venomous and hurtfull. In the former part of the ſentence, the heart is to be vnderſtood, which miniſtreth matter to the lips: And in the latter, the lips are alſo meant, which are the inſtruments of the heart: as if he ſhould hauehave ſaid; The lips of the wiſe, out of that grace which is in the heart, doe ſpread abroad knowledge, and that which is right: and the heart of the fooliſh, by the peruerſenes of the lips, doth ſpread abroad ignorance, and that which is not right.
Verſ. 8. The Sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable vntounto him.
THe ſacrifice of the wicked] Their beſt workes, euen thoſe which ſeeme moſt to ſauor of deuotion, and their very prayers themſelues [are abomination to the Lord] ſins which he abhorreth, & for which he will puniſh them: [but the prayer of the righteous] and all other their ſeruices which they faithfully performe [are acceptable to him] wherewith, through Ieſus Chriſt he is well pleaſed, and for the ſame will gratiouſly reward them. For neither the diſpleaſure of God againſt his enemies, nor his fauour towards his people, are without efficacie and effect: his hatred is ioyned with iuſtice, and will certainly worke the woe of him that ſhall prouoke it: and his louelove is full of goodneſſe, and will make him bleſſed vponupon whom it is ſetled.
Verſ. 9. The way of the wicked is an abomination to the Lord: but he loueth him that followeth righteouſneſſe.
THe way of the wicked] The whole courſe of his life and behauiour: whatſoeuer he ſaith, and all that he doth [is abomination to the Lord] is filthie and loathſome in his eyes, prouoking him in anger to plague him. And this is not to be vnderſtood only of the groſſe faults of ſinfull men, when they directly tranſgreſſe the law of God, but of eueryevery thing elſe which they take in hand, as long as they walke after the fleſh: as labour and trauell; their meate and drinke; their ſleepe and neceſſarie refreſhings: though in exerciſes not vtterly vnlawfull; though in matters that be meerely ciuill; though in actions eueryevery way commendable for others to performe. And hereof the Apoſtle ſpeaketh, when he ſaith to Titus, that to Ti… …5.the pure all things are pure; but vntounto them that are defiled and vnbeleeuing, nothing is pure, but euen their minds and conſciences are defiled.
But hee loueth him] Eſteemeth him, and vſeth him as his owne child; cauſeth his heart to feele the comfort of his fauour, and will in due time make it manifeſt to all the world how deere he is vntounto him [who followeth after righteouſneſſe] which is not cold, or ſlow, or vnſtable in doing of good; but with might and maine ſtriueth conſtantly to obtaine the habit and encreaſe of goodneſſe. The word ſignifieth earneſtlyMer addeph. to purſue, being a Metaphor taken from the eagerneſſe of wild beaſts, or rauenous fowles, or of any kind of creatures that liue by the ſpoyle of others, which will runne or flie, both faſt and farre, rather then be diſappointed of their prey. True it is, that all are not of equall graces, nor any one at all times equally affected to that which is iuſt and vpright; but none muſt leaue off endeauour to ſeeke it. EueryEvery man is to make it his gaine, and to abandon all the impediments which would ſtay him from it. The ſenſe and meaning of the words will be the better diſcerned, if that bee ſupplied which is vnderſtood in either part of the ſentence, in this manner: The Lord abhorreth the way and perſon of the wicked, becauſe hee followeth iniquitie: but he loueth the perſon and way of the godly, becauſe he followeth righteouſneſſe.
Verſe 10. Inſtruction [is] euill to him that forſaketh the way: [and] he that hateth correction ſhall die.
INstruction] Either wholeſome doctrine publikely taught, or faithfull admonition priuately giuen: [is euill] not in it ſelfe (for the Scripture calleth it A pearle, and Holy thing inMatth. 7. 6. one place, and preferreth it before ſiluer and gold: and the richeſt Iemmes in another) but it ſo ſeemeth to him that isProu. 3. 15. not willing to obey it: in whom alſo it is an occaſion of diſtempered paſſions, and hardneſſe of heart: [to him that forſaketh the way] not to eueryevery one that miſtaketh the way, or through infirmitie ſomtimes ſwarueth from it; but to ſuch a one as either obſtinately refuſeth to chuſe and walke in the right path of ſaluation, when the knowledge of it is offered vntounto him; or wil…ully departeth from it after that he hath made ſome entrance thereunto: And [hee that hateth correction] which is imbittered by rebukes, and not bettered by chaſtiſements: [ſhall die] is in danger to periſh eternally at the laſt, and to be ſurpriſed with ſome ſpeedy, ſudden, ſhamefull, or curſed death in the meane ſeaſon: and before that, to hauehave ſome heauie iudgement to fall vponupon him.
Verſ. 11. The graue and destruction are before the Lord: how much more the hearts of the ſonnes of men?
THe graue] The darkeſt places in the ground, or deepeſt places in the waters, where any dead corps is, or hath bin couered, and conſequently all others as obſcure as they, or lower then they, euen to the very center of the earth: [and destruction] the place and ſtate of the damned ſpirits: [are …fore the Lord] hee ſeeth both how the bodies conſume, and how the ſoules ſuffer, and what bee the thoughts of them that ſuſtaine ſuch infernall torments: [how much more the hearts] the counſels, and purpoſes, and diſcourſes, and motions of all the faculties of the ſoules: [of the ſonnes of men] of eueryevery one in eueryevery age that is deſcended from the race of mankinde, ſo long as hee liueth on earth. Yet is not this an argument from imparitie, in reſpect of God, as though it were eaſie for him to behold ſome thoughts, and hard to find out others: (for all are equally comprehended of him) but in regarde of men, which with greater difficultie attaine to the knowledge of that whereunto their ſenſe is not able to reach, and with more facilitie diſcerne that which is ſubiect to their ſenſes: and ſo according to themſelues they conceiue of the Lord.
Now if they apprehend that hee doth continually obſerue and looke vponupon things that bee ſo abſtruſe and hidden, they may bee eaſily perſwaded that hee is not vnacquainted with that which is more conſpicuous and apparant.
Verſe 12. A ſcorner loueth not him that rebuketh him: neither will he goe vntounto the wiſe.
A Scorner] A leaud vngratious perſon, which obſtinately hath giuen ouer himſelfe to worke wickedneſſe, and derideth all that diſlike of his waies: [loueth not him that rebuketh him] but hateth both the reprouer and the reproofe, the man and his admonition: according as was ſaid before, that instruction is euill to him that forſaketh the way: [neither will he goe to the wiſe] nor be willing that the wiſe ſhould come to him. He affecteth not the company and ſocietie of them that be godly, becauſe hee knoweth that they will looke into his licentious life, and tell him plainlie of his inordinate behauiour. If Achab tooke it ſo offenſiuely that Elijah, although ſent by the Lord, ſhould enter into Naboths vineyard, whereof he was taking poſſeſſion, to the moleſting of him, as if an enemie were come vponupon him; when ſhall wee thinke, would Achab of himſelfe hauehave repaired to Elijah to confeſſe his bloodie crueltie, to craue his prayers to God for pardon, and to ſeeke direction for the attainment and teſtification of his repentance?
Verſ. 13. A ioyfull heart maketh a good countenance: but by the ſorrow of the heart, the ſpirit is broken.
A Ioyfull heart] A glad and merrie minde, eſpecially hauing peace with God, and pardon of all his tranſgreſſions: [maketh a good countenance] cauſeth the whole body to bee more healthfull, but moſt of all ſheweth it ſelfe in the cheerefulnes of the face: for the affections of the minde pierce into the parts of the body, and chiefly appeare and worke in the countenance: [but by the ſorrow of the heart] when it is carnall or exceſſiue, [the ſpirit is broken] as the lookes are marred, ſo the ſpirits are dulled, and men by ſighings and griefes are often brought to ſuch extremities, as that they can hardly draw their breath. The oppoſition ſtandeth thus: A ioyfull heart maketh a good countenance, and by the comforts of it, the ſpirits are refreſhed: and a ſorrowfull heart maketh an heauie countenance, and by the griefes thereof the ſpirits are oppreſſed.
Verſe 14. The heart of him that hath vnderſtanding ſeeketh knowledge: but the mouth of the foole is fed with fooliſhnes.
THe heart of him that hath vnderſtanding] The vpright deſire, and ſincere affection of him that is wiſe vntounto ſaluation, [ſeeketh for knowledge] moueth his lippes, and eares, and ſenſes, diligently to labour for increaſe of that holy wiſedome wherewith he is alreadie endued: [but the mouth of the foole is fed with fooliſhnes] that is, leaudnes of life, and practiſe of euill, are as delightfull to the minde of a ſinfull perſon, as delicious food is to the mouth and taſte: and he that hath a wicked heart, will bee as greedie to ſatisfie his luſt at eueryevery moment, as he that hath a daintie tooth will be deſirous to feede on delicate diſhes at eueryevery meale.
And ſo it is agreeable to that which is in the fourth Chapter, where ſinners are ſaid to eate the bread of wickedneſſe, and to drinke the wine of violence: that is, It is meate and drinke to them to do miſchiefe. The ſenſe and oppoſition in effect tend to this, that the heart of a wiſe man ſeeketh for knowledge, and therefore his ſoule is fed with grace: and the heart of a foole doth hunt after follie, and therefore his mouth is fed with fooliſhnes.
Verſe 15. All the daies of the afflicted are euill: but hee that hath a good heart, is at a continuall feaſt.
BY the next two verſes following it may appeare, that by the afflicted is meant ſuch a one as (through defect of faith and contentedneſſe) is troubled in minde for pouertie, or other outward calamities, becauſe his worldly eſtate and condition is no better. And of him it is ſaid, that all his daies are euill: that is, His whole life, during thoſe wants or croſſes, or feares, till the heart be holpen by grace [are euill] grieuous, tedious, and full of bitter vexations: but hee that hath a good heart] which is at peace with God, and freed from the power of infidelitie and ſinfulnes, [is at a continuall feaſt] is no more burdened with want at any time, then they which hauehave varietie of diſhes before them: and no leſſe filled with delights at all times, then they which are well ſatisfied with daintie meates and pleaſant wines. For the compariſon is from the comfort and commodities of banquets, and not the ſurfets and exceſſe thereof. Yet this is according to the degrees of that goodneſſe which is in mens ſoules: ſo much godlineſſe as they hauehave, ſo much refreſhing they finde in their affl…ctions: and becauſe none can attaine vntounto a perfection thereof, therefore none ſhall be rid of all worldly griefes, and dreads, and diſcontentments.
The ſenſe and expoſition tendeth to this purpoſe: All the daies of him that hath an euill heart, are as grieuous when he is afflicted, as if he were pinched with continuall penurie: but all the daies of him that hath a good heart, when hee is afflicted, are as ioyous as if he were at a continuall feaſt.
Verſe 16. Better is a little with the feare of the Lord, then great treaſure, and trouble therewith.
BEtter is a little] A ſmall portion of goods is more profitable and comfortable, [with the feare of the Lord] with godlineſſe, cauſing a contented minde with ioy, and procuring Gods bleſſing for vſe, [then great treaſure] then the abundance of wealth, [with trouble] with ſinfulnes which bringeth trouble, namely feare, care, ſorrow, and many curſes with the checke of an ill conſcience: for where Religion is not, there griefes and vexations will be: and the more riches a wicked man hath, whereby he may ſeeme to bee free from all moleſtations, the more incumbrances he hath, which are alwaies ready to moleſt him.
Verſe 17. Better is a dinner of greene hearbs where louelove is, then a ſtalled Oxe, and hatred therewith.
BEtter] More laudable in the houſe, and acceptable to the gueſt: [is a dinner of greene hearbs] very meane and ſlender fare: [where louelove is] where is concord and heartie good will: [then a ſtalled Oxe] then great ſtore of good meate, and al manner of prouiſion that appertaineth to a ſumptuous feaſt: [and hatred therewith] an euill affection, either towards the parties bidden, or one towards another. The al…enation of mindes, through the hard opinion which one hath of the other, is enough to marre the feaſt, though the cheare be neuer ſo great; but much more if there bee alſo variance amongſt them, if they breake out into bitterneſſe, into contention, and brawling, and eſpecially if quarrels, and violence inſue thereupon.
Verſ. 18. An angry man ſtirreth vp contention: but he that is ſlow to wrath, appeaſeth ſtrife.
AN angry man] Such ouer whom wrath and paſſion hath power, & in whom it raigneth, (for in the originall text he is called a man of anger) [ſtirreth vp contention] encreaſeth diſſenſion where hee findeth diſcord, & maketh debate where peace was before: [but he that is ſlow to wrath] which can gouerne his affections, and not bee angrie without cauſe, or beyond meaſore, [appeaſeth ſtrife] endeauoureth to pacifie that diſpleaſure which one man hath conceiued againſt another: ſo that he is not onelyonly vnlike to him that is giuen to anger, and will not raiſe contention as he doth, but taketh a courſe quite contrary to his, in reconciling them that be at variance.
Verſ. 19. The way of the ſlothfull is as an hedge of thornes: but the way of the righteous is [as] a paued cauſey.
THe way of the ſluggard] Not that leaud and licentious courſe of life which a ſinfull ſlothfull perſon doth take, (for that ſeemes plaine and pleaſant vntounto him) but the good and honeſt conuerſation which he ought to walke in: [is as an hedge of thornes] appeareth to him to be full of difficulties and dangers, as a path that is all ouer-growne with thornes and briars: and therefore either hee dareth not enter into it, becauſe he feareth perils; or elſe he wil not proceed forwards, becauſe he findeth inconueniences: [but the way of the righteous] the vſe and exerciſe of thoſe good duties which eueryevery godly diligent man performeth: [is [as] a paued cauſey] plaine, eaſie, and commodious: and therfore he goeth on in the ſame with good contentment and comfort.
Verſ. 20. A wiſe ſonne reioyceth [his] father: but a fooliſh ſonne deſpiſeth his mother.
A Wiſe ſonne] A child that is indued with grace, and vertuouſly inclined: [reioyceth his father] bringeth comfort to both parents for his piety and feare of God (if they themſelues be religious and godly; otherwiſe it may bee, they will be the more vexed at it) for his obedience and dutifull behauiour towards them, and for his owne good credit with all wiſe men that know his waies, and the bleſſing of God vponupon his ſtate: [but a fooliſh ſonne] ſuch a one as is giuen to be leaud and wicked, [deſpiſeth his mother] ſheweth contempt to mother and father, but eſpecially to the mother, becauſe hee preſumeth to be more bold with her, and becauſe his ſtate commonly doth leſſe depend vponupon her. The oppoſition is thus to be conceiued:
A wiſe ſonne doth honour his father and mother, and therfore doth make them to bee glad: but a fooliſh ſonne deſpiſeth mother and father; and therfore cauſeth them to mourne.
Verſ. 21. Fooliſhneſſe is ioy to him that is destitute of vnderſtanding; but a man of vnderstanding will wal…e vprightly.
FOoliſhneſſe] Wickedneſſe and ſinne: [is ioy] deſired, and committed, and continued in with delight: [to him that is deſtitute of vnderstanding▪ a ſinfull man that is without all ſauing knowledge, and heauenly wiſedome: [but a man of vnderſtanding] ſuch a one as is godly wiſe, whoſe mind the holy Ghoſt hath enlightened with the ſound knowledge of the word: [walketh vprightly] ordereth his conuerſation aright, and that in the truth and ſincerity of his heart. Thus ſtandeth the oppoſition: Fooliſhneſſe is ioy to him that is deſtitute of vnderſtanding, and therefore he walketh peruerſly: but wiſedome is ioy to him that is a man of vnderſtanding, and therefore he walketh vprightly.
Verſ. 22. Without counſell thoughts come to nought: but by ſtore of counſellers they ſhall be establiſhed.
WIthout counſell] When men in d…fficult and doubtfull caſes will truſt to their owne wit, and conſult with no others whether their enterpriſes bee conuenient, and by what meanes they may effect them: [thoughts come to nought] either they grow wearie of their attempts, or are defeated of their purpoſes: or though they ſeeme to ſucceed well for a time, yet their hopes are fruſtrate in the end: [but by the multitude of counſellers] which are wiſe, and giuegive faithfull counſell, if their faithfull counſell be hearkened vntounto, and obeyed: [they are establiſhed] in the Hebrew text the Verbe is of the ſingular number, but collectiuely ſpoken: meaning, that allTakum. and eueryevery one of thoſe thoughts which are ſo directed by counſell, ſhall hauehave a conſtant proſperous ſucceſſe at the laſt, if not at the firſt.
Verſ. 23. A ioy commeth to a man by the anſwere of his mouth: and how good is a word in due ſeaſon?
A Ioy commeth to a man] A good man ſhall find either ſooner or later, comfort and gladneſſe [by the anſwere of his mouth] by the wholeſome words which hee vttereth with his mouth, whether hee anſwere to things demanded, or otherwiſe: [and how good is a word in due ſeaſon?] that is to ſay, marueilous profitable and delightfull to himſelfe and others, are faithfull ſpeeches diſcreetly deliuered, all meet circumſtances of time, place and perſons, being duly obſerued.
Verſ. 24. The way of life is on high to the prudent, to auoide from hell beneath.
THe way of life] The way that leadeth to life, yea the very true life it ſelfe: [is on high to the prudent] is not worldly, carnall, and earthly, but ſpirituall, holy, and heauenly: and therefore ſo farre as any man is wiſe to ſaluation, hee thinketh of heauenly things, and in all his behauiour tendeth towards heauen: [to auoide] that ſo walking therein hee may eſcape [from hell beneath] from death and deſtruction, and the place▪ of eternall torment, which a ſenſuall courſe of life, and the deſire of earthly things will bring men vntounto.
Verſ. 25. The Lord will deſtroy the houſe of the proud: but he will establiſh the borders of the widow.
THe drift of this ſentence is to ſhew that the ſafety of no mans ſtate doth ſtand in his greatneſſe, nor perill of ruine in his ſmalneſſe; but that Gods diſpleaſure doth cut off the wicked, how ſtrong ſoeuer; and his fauour protecteth the godly, though neuer ſo feeble. The Lord will deſtroy] at one time or other, at once or by degrees, either by the wonted meanes of his plagues and iudgements, or by ſome immediate ſtroke from his owne hand: [he will root out (as the word ſignifieth) and vtterly ouerthrow: [the houſe of the proud] themſelues, their ſeed, ſubſtance, eſtimation, and whatſoeuer belongeth vntounto them: [but he will establiſh] defend and maintaine [the borders of the widow] thoſe liuings and poſſeſſions, or whatſoeuer elſe pertaineth to poore helpeleſſe perſons, of any ſort, which want power to reſiſt their oppreſſors. Yet is it not ſo to bee vnderſtood, as though they that were without friends, were alſo alwaies without wrongs; (for wee reade, and heare, and ſee the contrary continually) but that it is not in any mans power to ſpoile them at his pleaſure: and when they are oppreſſed, he will take their cauſe into his hands, in iuſtice and anger to puniſh their aduerſaries, and by grace and prouidence to recompence them. This is the ſenſe of the oppoſition:
The Lord will deſtroy the houſe of the mighty, when they grow to be proud; and eſtabliſh the borders of the widowes and weake ones, when they ſhew themſelues humble.
Verſ. 26. The thoughts of the wicked are abomination to the Lord: but the pure hauehave pleaſant words.
THe thoughts of the wicked] Their deſires, affections, purpoſes, imaginations, and all the motions of their mindes: [are abomination to the Lord] ſuch as hee preſently beholdeth with deteſtation, and hereafter will pu…iſh with great ſeuerity: [but the pure] godly men, whoſe hearts are purified by faith, and which are vpright in their waies, [hauehave pleaſant words] they ſpeake ſuch things as are iuſt and acceptable in the ſight of God, and good and profitable for the vſe of the hearers.
The oppoſition ſtandeth thus: The thoughts of the wicked, and therefore alſo their words are abomination to the Lord: but the words of the pure, and conſequently their thoughts are pleaſant vntounto him.
Verſe 27. He that is greedie of gaine, troubleth his houſe: but he that hateth gifts, ſhall liue.
HE that is greedie of gaine] Which being diſcontented with his portion, doth rauenouſly couet after more wealth: [troubleth his houſe] ſubuerteth his owne eſtate, and draweth miſery vponupon his houſhold and poſterity: [but he that hateth gifts] not that all receiuing of gifts is ſinne, for inferiours may take that which ſuperiours beſtow vponupon them in mercy: and ſuperiours may accept of that which inferiours preſent them with kindneſſe: but bribes are heere ſpoken againſt, which are offered either to peruert iudgement, or to buy iuſtice: whereas the former ought not to bee yeelded vntounto for the greateſt ſummes of money; and the latter ſhould be granted without the leaſt reward. And here is a Synechdoche, one thing being propoſed for a paterne of many others of like nature. The Magiſtrates dutie is ſet for an example of all others, and gifts for all manner of vnlawfull gaine and gettings [ſhall liue] ſafely and comfortably in this life, and gloriouſly in the life to come. This is the oppoſition: Hee that is greedy of gaine, and loueth gifts, bringeth trouble to his houſe, and ſhall die: but he that hath a contented mind, and hateth gifts, bringeth peace to his houſe, and ſhall liue.
Verſ. 28. The heart of the righteous ſtudieth to anſwere: but the mouth of the wicked bableth out euill things.
A Good man, out of the good treaſure of his heart, bringeth forth good things. He meditateth what to ſpeake, that he may vtter ſuch matter as is moſt wholeſome and profitable: and that not onelyonly when a queſtion is demanded of him, or he is otherwiſe ſpoken vntounto; but vponupon any other occaſion, when it concerneth him to ſay ought: For the word [anſwere] is more largely taken ſomtimes in the Scriptures then we vſe it in our common ſpeech, as Mat. 11. 25. At that time Ieſus anſwered and ſaid, I giuegive thee thankes, O Father, Lord of heauen and earth, &c. [but the mouth of the wicked bableth out euill things] he can neither be ſilent, nor ſpeake well; but is full of diſcourſe, and alwaies pratling raſhly, vainly, offenſiuely, and leaudly.
The oppoſition ſtandeth thus: The heart of the righteous ſtudieth to anſwere, and therefore he vttereth things that bee good: but the mouth of the wicked is haſtily & raſhly ſet on worke, and therefore he bableth out things that are euill.
Verſ. 29. The Lord is farre off from the wicked: but he heareth the prayer of the righteous.
THe Lord is farre off from the wicked] Hee is neere vntounto them in his eſſence, whereby he filleth heauen and earth: and in his preſence, whereby he beholdeth their hearts, and all their waies: and in his iuſtice, being at hand to puniſh them. But he is farre off in reſpect of his fauour and helpe: yea euen then when they pray vntounto him in their manner: ſo that they get no more good thereby, then if they ſhould call vponupon one that is in another countrey. VponUpon which occaſion the Prophet exhorteth men to ſeeke the Lord while hee may be found, Eſa. 55. 6.and [to] call vponupon him while he is neere. The cauſe thereof may be gathered out of the eighth verſe of this chapter, where the ſacrifice of the wicked is ſaid to bee abomination to the Lord. Who would willingly come nigh to that which he much abhorreth? Who would not keep off from ſmelling of noyſome ſents, or looking on loathſome ſights? [but hee heareth the prayer of the righteous] accepteth of it, and yeeldeth to it: is well pleaſed with that which they offer to him, and granteth that which they deſire of him.
This is the oppoſition: The Lord is farre off from the wicked, and reiecteth their prayers: but he is neere to the righteous, and heareth their petitions. See what hath been ſpoken to this point in the eighth verſe.
Verſ. 30. The light of the eye reioyceth the heart: and a good hearing maketh the bones fat.
THe light of the eyes] The beholding of delightful aſpects [reioyceth the heart] bringeth ſound gladnes to the ſoule that is ſeaſoned with grace, and looketh on Gods fauor, with his bleſſings: [and a good hearing] where there is comfortable matter related, and an attentiue eare to hearken vntounto it: [maketh the bones fat] procureth health, and good diſpoſition of the whole body: by meanes whereof the bones are repleniſhed with marrow within, and well ſtored with fleſh and fatneſſe without: not that ſeeing ſerueth onelyonly for the comfort of the heart, and hearing for the health of the body; but each of them is profitable both waies. And the ſame may bee vnderſtood alſo, in due proportion, of the other ſenſes.
Verſ. 31. The eare that heareth the correction of life, ſhall lodge among the wiſe.
THe eare that heareth] The perſon which enclineth his eares, together with his heart, and yeeldeth obedience [to the correction of life] to wholeſome reproofes, whereby wee are taught to liue wel, and directed to life eternall, [ſhall lodge among the wiſe] ſhall bee wiſe, and receiue the reward of wiſedome, as a domeſticall companion, and fellow ſeruant with other wiſe men in the familie and houſhold of God.
Verſ. 32. He that refuſeth inſtruction, deſpiſ…th his own ſoule: but he that obeyeth correction, poſſeſſeth his owne heart.
HE that refuſeth instruction] Which diſdaineth to bee admoniſhed of his faults, and directed in his waies, [despiſeth his owne ſoule] dealeth as hardly with his owne ſoule, in bringing ſhame and deſtruction vponupon it, as if it were a thing that he deſpiſed, and were a mortall enemie vntounto: [but he that obeyeth correction] which liſteneth vntounto, and is guided by wholeſome leſſons, whether ſharpe or gentle, [poſſeſſeth his owne heart] hath the vſe and ordering of his mind, and whole ſoule, and preſerueth it from the power of death and damnation.
The oppoſition is this: He that refuſeth inſtruction, deſpiſeth his owne ſoule, and caſteth it away; but he that obeyeth correction, regardeth his heart, and poſſeſſeth it.
Verſ. 33. Before the feare of the Lord goeth the inſtruction of wiſedome: and before honour goeth humility.
BEfore the feare of the Lord] Before a man bee truly religious and godly, [goeth the inſtruction of wiſedome] he muſt be daily informed in the precepts and doctrine of Gods holy will expreſſed in the Scriptures: [and before honour] either that celeſtiall glory which is prepared for Gods people in the life to come, or any comfortable aduancement in this life, or the vndoubted note and credit of vnfained faithfulneſſe and piety, [goeth humility] ſuch as is not counterfeit, and meerely in ſhew, but proceedeth from feeling of corruptions, and ſight of ones owne vnworthineſſe, whereby hee is induced in the meekeneſſe of his mind, to eſteeme others better then himſelfe. The word ſignifieth properly, in reſpect of the deriuation of it, ſuch a kind of lowlineſſe as is wrought by afflictions, though it be alſo ſometimes more largely taken. Now it is to bee enquired, what connexion there is betweene this clauſe and the former, which will eaſily be found if wee obſerue that the vertue and reward here laſtly mentioned, depend vponupon the dutie and grace in the former place ſpecified: for with inſtruction there is required humility, and to the feare of God there is adioyned honour.