A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 19
CHAPTER. XIX.
Verſ. 1. Better is the poore that walketh in his vprightneſſe, then he that peruerteth his waies, and is a foole.
BEtter is the poore] More happie and comfortable is the eſtate of him that is of little wealth, and of ſmall poſſeſſions, and greater reſpect is to be had of him, that walketh in his vprightneſſe, endeauoureth conſtantly to bee iuſt and godly, in words and workes, then he that abuſeth his lips, then the rich that is giuen to ſpeake wickedly, and is a foole, voide of grace, and godly wiſedome, and full of vice and leaudneſſe. Thus ſtandeth the oppoſition: Better is the poore that vſeth his tongue aright, and walketh vprightly, and ſo is wiſe, then the rich that abuſeth his tongue, and walketh corruptly, and ſo is a foole.
Verſ. 2. Both the mind without knowledge is not good, and he that haſ…eneth with his feet ſinneth.
TWo vices are heere matched together, and reproued together, as dangerous and hurtfull, whereof the one is cauſe of the other, which are ignorance, and raſhneſſe. Concerning the former, it is ſaid, that without knowledge, where the ſound knowledge of Gods holy will is contemned, or neglected, the mind is not good, the man is not good. For a part is put for the whole: whatſoeuer ſhewes hee maketh of faithfulneſſe within, all is but deceiueable; his ſoule (as the originall Text hath it) is deſtitute of goodneſſe, and then, what is there in hi…, or proceedeth from him, that may bee called good? and he that hasteneth with his feet, ſinneth.
The latter is deſcribed by a ſimilitude, from him that ſhould headily run on blind-folded, and hood-wincked, in a perilous way, that he neither knoweth, nor euer ſaw: as ſuch a one is in danger to daſh againſt ſtumbling blocks, or to fall into quickſands, quagmires, mine-pits, brookes or ditches: ſo hee that vnaduiſedly, and without deliberation, attempteth and executeth matters of moment and importance, cannot auoide errours, and inconueniences, yea ſinnes and tranſgreſſions.
Verſ. 3. The fooliſhneſſe of a man ouerthroweth his way, and his heart fretteth against the Lord.
THe fooliſhneſſe of a man] The ſinfulneſſe and vngodly behauiour of the wicked, ouerthroweth his way, draweth croſſes and iudgements vponupon him, and cauſeth him to hauehave ill ſucceſſe, and his heart fretteth against the Lord: though his tongue doe not openly blaſpheme, yet his heart doth ſecretly murmure againſt God, as if he were vniuſtly the cauſe of his calamities. Neither doth he this directly alwaies, and imbittereth himſelfe againſt the perſon of the Lord, but ſcorneth at his hand, and accuſeth his proceedings, vnderunder the name of chance, and il lucke, and bad fortune, and many times religion is exclaimed vponupon, and profeſſion quarrelled at, eſpecially if religious profeſſors diſlike of his irreligious prophaneneſſe, do thriue and proſper, when he is plagued and puniſhed.
Verſ. 4. Riches gather many friends, but the poore is ſeparated from his neighbour.
RIches gather many friends] Wealth encreaſed, encreaſeth the number and heape of ſuch as pretend good will, and draweth daily new friends. The perſons of men doe not this, nor their graces, but their riches. They make many fetches, they hauehave many geſtures, they vſe many words, and all this while their hearts are fixed on the goods, as flies ſeeke where honie is, and mice and rats will haunt an houſe where foode is to be gotten. So that their louelove is to the money, or other ſubſtance, though they make ſemblance of good affection to the man. But the poore is ſeparated from his neighbour, hee that is needie or afflicted, or in diſgrace, is forſaken of all his carnall friends and companions, they either turne from him as a ſtranger, or againſt him as an enemie.
Verſ. 5. A falſe witneſſe ſhall not be vnpuniſhed, and a forger of lies ſhall not eſcape.
A Falſe witneſſe] Either he that doth wittingly miſinforme the Magiſtrate, or any other gouernour, or he that by his vniuſt teſtimonie goeth about to confirme that which another hath vntruly ſuggeſted, ſhall not bee vnpuniſhed, but plagued either ſooner or late, with ſome temporarie penaltie of ſhame and miſery in this world, or with eternall perdition of ſoule and bodie in the world to come. And a forger of lies, which vſeth his tongue to falſhood, how artificially, & with what ſhewes and colours ſoeuer, though in priuate, ſhall not eſcape, ſhall not be alwaies free from puniſhment, though by flattering of himſelfe, hee thinketh the ſin not dangerous: and though by meanes of his wit, and preſent proſperity, hee ſeemeth able to preſerue himſelfe in ſafetie.
Verſ. 6. Many ſue to the face of the Prince, and eueryevery man is friend to him that giueth gifts.
MAny ſue to the face of the Prince] They ſeeke the fauour and countenance of them that be in authority, eſpecially if they be alſo wealthy, & bountifull. He ſpeaketh not here in the commendation of them, as being loyall in louelove, for conſcience, but for the reprehenſion of them, as being ſubmiſſe in ſhew, for commodity. And eueryevery man is friend to him that giueth gifts. He declareth in this latter clauſe, the cauſe of that which he had affirmed in the former, why ſo many ſue to the face of the Prince, becauſe Princes hauehave moſt to beſtow, and eueryevery man, eueryevery carnall man for the moſt part is friend, would bee thought a friend to him that giueth gifts, that hee might be vſed as a friend, and hauehave gifts beſtowed vponupon him.
Verſ. 7. All the brethren of the poore doe hate him: how much more will his friends depart farre from him? Though he be inſtant in words, yet they will not.
AL the brethren] The whole kindred, euen they which are vnited with the neereſt bonds of nature; being yet carnall and vnnaturall, of the poore, of him that is decayed in his eſtate, or in diſgrace with ſuperiours, though neuer ſo vnworthily, do hate him, they loathe and deſpiſe him. How much more will his friends depart from him? Not they which were faithfully affected to him at any time, and bare him good will in truth, (for a friend loueth at all times, and a friend is neerer Prou. 17. 17. and 18. 24.then a brother,) bu… ſuch his companions as diſſembled with him, making profeſſion and ſhew of louelove in his proſperity for their owne aduantage, theſe in his aduerſity▪ goe far from him, caſt him off, and withdraw themſelues from him, as being aſhamed of his company, and vnwilling to take any notice of him, much more to deale in his cauſe, or to ſupply his wants. Though he be inſtant in words, albeit he heartily entreate, and earneſtly importune them for comfort, reliefe and fauour, yet they will not, they will not heare any requeſt or complaint that hee maketh, they will not befriend them in any matter of weight, wherein they may doe him good.
Verſ. 8. He that poſſeſſeth his heart, loueth his owne ſoule: he keepeth vnderstanding, to find that which is good.
HE that poſſeſſe…h his heart] Who hath his mind rightly informed with knowledge and iudgement, and orderly moderateth his deſires and affections, loueth his owne ſoule, hath a due care of himſelfe, and vſeth direct meanes for his ſaluation, ſafety, comfort, and welfare. For to louelove ones ſoule, in this place, is otherwiſe taken then in the Goſpell by S. Iohn, chap. 12. 25. where it is ſaid, that he which loueth his ſoule ſhal loſe it, and he that hateth his ſoule in this world ſhall keepe it vntounto eternall life. To louelove the ſoule, that is, to bee deſirous of retaining this naturall life, as rather to denie the truth of God, and forſake the Goſpell of Chriſt, then to make profeſſion thereof, and yeeld ſincere obedience to it, with hazard and perill: and he ſhall loſe his ſoule, that is, forfeit his ſaluation and happineſſe, as he that hateth his ſoule, which chuſeth to forgo life, rather then the ſeruices of God, and a good conſcience, ſhall keepe it vntounto eternall life, be ſaued and glorified for euer. He keepeth vnderſtanding, not onelyonly heareth good inſtructions, but ſeriouſly attendeth to them, pondereth of them in his meditations, layeth them vp in his memorie, obſerueth them diligently in the courſe of his life, & retaineth them conſtantly till the time of his death, to find that which is good, that is, the end which he propoſeth to himſelfe, and this is the ſucceſſe which he obtaineth, that Gods fauour ſhall be confirmed vntounto him, both by the bleſſings of this preſent life, and by a bleſſed eſtate, in that which is to come hereafter.
Verſ. 9. A falſe witneſſe ſhall not be vnpuniſhed: and he that ſpeaketh lies ſhall periſh.
THis is the ſame both in words and ſenſe with the 5. verſ. of this chapter, ſauing that there was ſaid, the liar ſhall not eſcape, and here he ſhall periſh: ſo that it is not onelyonly a repetition, but a briefe expoſition of that, concluding, that as he ſhal be ſurely puniſhed, ſo he ſhall be ſorely plagued, euen with no lighter ſtrokes, then deſtruction it ſelfe, which no gaine or aduantage can be able to counteruaile.
Verſ. 10. Pleaſure is not comely for a foole: much leſſe for a ſeruant to hauehave rule ouer Princes.
PLeaſure] The affections of ioy and delight, the meanes whereby they are wrought, and the obiects whereon they are ſetled, as abundance of wealth, delicious fare, gorgeous apparell, ſumptuous houſes, coſtly furniture, pleaſant paſtimes, or whatſoeuer is of like nature, is not comely for a foole, is not fit for him that is deſtitute of grace, and good vnderſtanding to hauehave, as neither making for his honour, nor profit indeede, though highly promoting both in appearance. Hee will peruert them, and annoy other men by them, and they will indanger him, and bring much harme and miſchiefe to him. Much leſſe for a ſeruant to rule ouer Princes. By ſeruant, he meaneth ſuch manner of perſons as he called fooles in the fo…er clauſe; namely, men inthralled to their luſts, and vnlawfull deſires: and by Princes, are vnderſtood the godly, who are dignified with a ſpirituall aduancement: ſo that he proceedeth in extenuating the condition of ſinfull men, and ſheweth their vnworthineſſe by way of gradation, that all ſorts of deſireable things are too good for them, and much more authoritie and power ouer others, but moſt of all ſuperioritie, with iuriſdiction ouer the righteous.
Verſ. 11. The vnderſtanding of a man, maketh him ſlow to wrath, and it is his glorie to paſſe by an offence.
THe vnderstanding of a man] The heauenly wiſedome of God, which is in the minde of a regenerate perſon, according to the meaſure thereof, withholdeth him from raſh and vnaduiſed anger, but not from all anger: for then it ſhould depriue him of ſome vertue, and diſable him from the performance of many duties. As the diſtempered paſſions of wrath be workes of the fleſh, and carefully to be auoyded ſo are the well gouerned affections of anger fruites of the ſpirit, and ſeaſonably to be exerciſed. He that is ouercarried with rage and choller, doth want thoſe louely graces of meekenes, and patience: and he that is neuer ſtirred to any diſpleaſure, is poſſeſſed with ſtupidity, and deſtitute of zeale, and Chriſtian feeling. Now to ſhunne theſe vicious extreames on both ſides, and obſerue the laudable mediocritie between them, theſe rules may direct vsus. Firſt that all our anger be onelyonly for ſinne, and ſo we ſhall beſt put in practiſe the Apoſtles precept, to be angrie and Epheſ. 4. 26.ſinne not. Then ſhall wee not be teſtie with them that be innocent, becauſe wee are incenſed by them that are faultie: then ſhall we neuer like fumiſh Balaam fall out with beaſts, and vnreaſonable creatures, much leſſe be imbittered againſt things that are ſenſeleſſe. Secondly, that our anger bee meaſurablie proportioned to the meaſure of the offence, greateſt indignation muſt bee conceiued againſt the greateſt tranſgreſſions, though they bring not to vsus ſo great annoyances: and ſmaller faults ſhould leſſe d…pleaſe vsus, though in priuate reſpects they ſeeme to be more for our dammage: for eueryevery part ought rather to be tenderly affected at Gods diſhonour, then his owne detriment. Thirdly, that it be not ouerlong continued, and exceſſiue in time, but bounded within the limits of a day at the furtheſt: the Lord would not hauehave wrath protracted til night, nor the Sunne to goe downe vponupon it. Fourthly, that the crimes of our familiars, benefactors, kinsfolke, and deareſt friends, doe make vsus more angrie then theirs that are not ſo neerely vnited to vsus: that we take to heart the ſinne of our childe, more then of a brother: and of a yoke-fellow, more then of a childe: and our owne, more then a yoke-fellow, childe, brother, or of any, or all others.
Fifthly, that the ire and wrath againſt the ſins of our neighbours, draw not our ſelues into any ſinfull behauiour againſt God, as to be fierce and violent in reuengement, to raile to re…ile, to vomit out blaſphemies, or imprecations, &c.
Laſtly, that it hinder vsus not from, but further vsus to the performance of all good ſeruices, eſpecially in the behalfe of the parties delinquent, as to admoniſh them, pray for them, and giuegive them direction for reformation of their tranſgreſſions. And it is his glorie, it winneth him honour and praiſe, and that worthilie, to paſſe by an offence, to winke at ſmaller infirmities, and to remit greater wrongs, yet not ſo, as to be ſilent at Gods diſhonour, with the perill of the ſoule of the ſinner, or at the grieuances which are offered to himſelfe from them: only the forbearance of reuenge, and not of iuſt reproofe, or of due correction, is commended.
Thus thou ſeeſt both the roote, and the fruite, the cauſe and effect of lenitie and mildnes declared in this ſentence.
Verſ. 12. The wrath of the King, is like the roring of a Lion: but his fauour is as the dew vponupon the graſſe.
THe wrath of the King] The indignation of a Prince, or mightie Potentate, hauing authoritie and power, incenſed (not againſt the innocent and righteous, but ſuch as were Michaiah, or Elijah, whom Achab ſtormed at, but killed not, or though he had killed them, yet he could not hauehave hurt thē, but himſelfe rather, as Ioab did, by ſlaying of Zachary, and ſending him the ſooner to heauen) but againſt malefactors, rebels, traytors, contemptuous perſons, and tranſgreſſors of his wholeſome lawes, or any whom God ſhall put into the Magiſtrates hand, as men of death, for violating his commandements, is like the roring of a Lion, which hath more courage and ſtrength, both to rore more hideouſly, and to teare more cruelly: For it is not vnderſtood of them that be taken, and ſhut vp like captiues in holes, whom we may heare, and looke vponupon through grates, and ſtand neere too without perill, but of ſuch as meete with a prey, either of man or beaſts, in the forreſts, or open fields, or any where in their owne walkes. But his fauour, his louelove, and countenance, eſpecially towards worthie men, is like the dew vponupon the graſſe, very comfortable or profitable to them, reioycing their hearts, aduancing their ſtates, preſeruing, and protecting them from wrongs, as the dew, or milde ſhewres, doe refreſh the fields, cauſe graſſe to grow, and preſerue the ſame, that the ſcorching heate of the Sunne drie it not vp, and cauſe it to wither. When God ſhall put into the Magiſtrates hand, as men of death for violating his commandements in preſumptuous manner, is like the roring of a Lion, fearefull, terrible, and as it were threatning preſent death: The Hebrew word ſignifieth a yong Lion whichNaham cacphir. hath greater courage, and ſtrength, both to rore more hideouſly, and to teare more cruelly, &c.
Verſ. 13. A fooliſh ſonne is the calamitie of his father, and the contentions of a wife, are like a continuall dropping.
TWo of the greateſt afflictions which befall the gouernors in their families, are declared in this ſentence. The former is a fooliſh ſonne, a ſinfull, vnhappie childe, after what ſort ſoeuer his lewdneſſe breaketh out, whether by contumacie, and ſtubbornnes, when he ſhall contemne his parents, and deſpiſe their precepts; or by riot, and vnthriftines, when hee ſhall be, as it were a gulph to ſwallow vp all his fathers labours, and thoſe things which he hath been ſo carefull to prouide; or by any other meanes ſhall bring ſhame and deſtruction vponupon himſelfe, who is the calamitie of his father, the worker of his woe, and cauſe of ſorrow for the looſenes of his life, and at the ſight, or foreſight (by all probabilitie and likelihood) of the miſerie of his death. The other is a contentious wife▪ whoſe brawlings offend the eares, and vexe the heart, and ſometimes demoliſh the ſtate of her husband, and therefore are compared to a continuall dropp…ng: they are as irkeſome, and hurtfull, as for raine to pierce through eueryevery part of the roofe, into all roomes of the houſe, falling on the plancks, and walls, and ſtuffe, and heads of them that are doing their worke, or ſitting at their meate, or lying in their beds, which muſt needes bee both tedious, and noyſome, to ruinate the building, and rot the goods, and moleſt the inhabitants.
Verſ. 14. Houſe and ſubstance are the inheritance of the fathers: but a prudent wife is from the Lord.
IN the former ſentence, by a liuely ſimilitude, hee ſhewed how noyſome a bad wife is, and in this by another argument, he maketh it appeare what a great benefit a good wife is. He proueth it from the efficient, that the Lord doth beſtow her, and that in manner differing from his ordinary and common giftures. Houſes, and lands are his gifts alſo, and ſo are riches, and all ſorts of commodities, but they are ordinarily, commonly, and mediately receiued from anceſtors, as fathers, grand-fathers, & great grand-fathers, to whom the Lord hath giuen power to get, and keepe goods, and a will to leaue them from hand to hand to their poſterity. But a prudent wife, a godly, wiſe, and vertuous wife, and in like manner, a religious, diſcreet, and gratious husband, is from the Lord, made ſuch a one by his grace, and ioyned to the yoak-fellow.
Verſ. 15. Slothfulneſſe cauſeth heauie ſleepe to fall, and a deceitfull perſon ſhall be affamiſhed.
THe dangerous effects of ſluggiſhneſſe are here ſet down, and deſcribed, whereof ſome are ſinnes, and heedfully to bee ſhunned, and others are puniſhments thereof, and greatly to be feared.
The firſt is, immoderate and exceſſiue ſleeping, whereby mens callings and labours are neglected, their time loſt, and their wits and ſenſes dulled: and this groweth partly from the abundance of humours, by which the head is oppreſſed, and partly from the want of cheerfulneſſe, whereby the heart ſhould be refreſhed: and therefore obſerue, that all ſluggards are lumpiſh, and like dead men, ſauing when they bee about the practiſe or proiect of ſome thing vnlawfull.
This drowſineſſe of theirs, and diſpoſition to ſleep, they are charged with, & chalenged for, in chap. 6. How long wilt thou ſleepe, O ſluggard, when wilt thou ariſe out of thy ſleepe? &c.Prou. 6. 9.
The ſecond is deceitfulneſſe, being inferred in the latter clauſe, as that which enſueth both vponupon ſlothfulneſſe and ſleepineſſe. For they that loſe their time, can neither get wealth well, nor keepe that which others hauehave formerly gathered by their trauell. Then muſt they needs fall into indigency and want, and being not able to ſuſtaine the violence thereof, (for none are ſo impatient of pouerty, as thoſe who retchleſly throw themſelues into it) they will liue by their wits, and ſhift for themſelues, by falſhood and indirect courſes.
The third, which is the puniſhment of all the former, is famine, and miſerable neceſſity, which their fraud, and deceitfulneſſe doth double vponupon them, and not preuent, or diminiſh. Or if it fall out that ſome by wrongfull dealing are holpen in their ſtate for a time, yet it turneth to their greater hurt, and deeper decay in time following: or if they thriue euen to their liues end, by their vniuſt and fraudulent practiſes, yet they ſhall rue it in the worlds end, for the miſeries and plagues thatIam. 5. 1. will come vponupon them, as Saint Iames doth teſtifie.
The ſenſe therefore of the ſentence is this: Sothfulneſſe cauſeth men to be ſleepie and deceitfull, and hee that is deceitfull, ſleepie, or ſlothfull, ſhall be affamiſhed.
Verſ. 16. He that keepeth the commandement, keepeth his ſoule: but he that deſpiſeth his waies, ſhall die.
HE that keepeth the commandement] Which in the integritie, and vprightneſſe of his hart obſerueth the law of the Lord, to walke in the ſame, although he cannot fulfill it, breaking it as little as he can, though hee cannot obey it ſo fully as hee would, and is humbled for his faults, when hee ſeeth his ſinnes and tranſgreſſions, keepeth his ſoule himſelfe, a part being put for the whole, he preſerueth the life both of his ſoule and body, from an vntimely death, and eternall deſtruction, not by the merit of his obedience, but by the mercy of God, that rewardeth him for it: But he that deſpiſeth his waies, maketh no account how, or after what ſort he doth liue▪ …or hath care to bee directed by the preſcript rule of the hol… …ord of God, ſhall die, ſhall certainly periſh, and be deſtroyed for euer, at the laſt, though peraduenture he be ſpared for a ſeaſon.
Thus ſtandeth the oppoſition: Hee that keepeth the commandement, and regardeth his waies ſhall liue: but hee that breaketh the commandement, and deſpiſeth his waies, ſhall die.
Verſe 17. He that giueth freely to the poore, lendeth vntounto the Lord, and the Lord will repay him his reward.
HE that giueth freely] Which out of his compaſſion and mercy, without any carnall, or corrupt reſpect of his owne aduantage, miniſtreth food, apparell, harbour, or any kind of helpe and comfort, by word, or deed, to the poore, to them that are in affliction, of what ſort ſo…r, eſpecially if they be Gods faithfull ſeruants, or ſeeme to bee ſuch, lendeth to the Lord, not that he is beholden to vsus, o… receiueth any benefit at our hands: for what can we giuegive that hee lent not to vsus, nor is his owne, nor in his power, to take, and diſpoſe of, to whom he will without our leaue? but hee is pleaſed ſo to accept of our beneficence to our brethren, as if himſelfe were thereby gtatified, and had a good turne done to him: for men are many times pleaſured by that which is lent them in their need, and are glad to buy the vſe thereof with loane, and therforePſal. 112. 5. it is noted as a worke of mercy from a good man, not only that he beſtoweth gifts, but alſo that hee lendeth freely. So then God vouchſafeth to repute that which is paid vntounto him, though imperfectly too, and ſcarce by the halues, to bee as it were a courteſie and kindneſſe from vsus, as if ſomething of ours were deliuered to him. And the Lord wil repay him his reward, hee will as faithfully recompence the mercifull man, as if hee were bound thereto, and as an honeſt borrower will bee carefull to pay that which he oweth. For of his grace hee maketh himſelfe a debtor, to them which are more in his debt, then their body and ſoule, and all that they hauehave is worth.
Verſe 18. Correct thy ſonne while there is hope, and let not thy ſoule ſpare, which is to kill him.
COrrect thy ſonne while there is hope,] chaſtiſe thy children of either ſexe, both by tongue and hand, with rebukes and ſtripes, being yet young and tender, and not growne ſtubſtorne, ſtiffenecked, incorrigible, and paſt hope of amendment, before they are accuſtomed to euill waies, or hauehave learned to deſpiſe the admonitions, menacings, rods, and ſcourges of parents. And let not thy ſoule ſpare: beware that thy fond affection withhold thee not from doing this neceſſarie dutie, which is, to kill him, leſt thy too great indulgencie to them, and cockering of them, turne to their deſtruction.
Verſe 19. Being in great wrath, remit the puniſhment: but if thou let him eſcape, yet applie chaſtiſement againe.
IN the former ſentence was declared the neceſſitie of correction, for the preuention of deſtruction, or danger of children, and what is the fitteſt ſeaſon to begin it, euen in their childhood. Now in this hee admoniſheth eueryevery man to take heed that he marre it not, or hinder the good effect thereof by his owne deſtemper. And therefore it is ſaid, Being in great wrath, when thou art in an angrie mood, and burneſt with furie, and hot diſpleaſure, remit the puniſhment, let paſſe for that time the puniſhment of the partie offending. But if thou let him eſcape, yet applie chaſtiſement againe. Neuertheleſſe, though for that time, and perhaps for that fault thou let him goe free, yet leaue him not ſo to himſelfe, nor ſuffer him to goe on ſtill vnpuniſhed, but when thou art more calme, and as occaſion ſhall be offered, take him in hand, and chaſtiſe him.
Verſe 20. Heare counſell, and receiue instruction, that thou maiſt be wiſe at the latter end.
HAuing in the premiſes giuen precepts to parents and gouernours, he now conuerteth his ſpeech to children, and ſuch as in the Scripture come vnderunder the name of children, that is to ſay, all Gods people, to whom he doth offer himſelfe as a father, being readie to teach and direct them. And the firſt leſſon that hee giueth vntounto them is, that they ſhould heare counſell, lend an eare, and hearken diligently with attention, to wiſe and wholeſome doctrines and admonitions: the ſecond, that they receiue inſtruction, or correction, for the word ſignifieth both: that is, to ſubmit themſelues to, and make vſe of, and profit by, reproofes, threatnings, or chaſtiſements. And the reaſon of this exhortation, is both from the motiue that ſhould perſwade them thereunto, and the end that they ſhould propoſe …o themſelues therein, and the happie ſucceſſe which they ſhould finde thereby, that they may be wiſe in their latter end, that their wiſedome may bee manifeſted, and they reape the fruite thereof in their old age, or whenſoeuer they are readie to depart out of the world, not but that hee would hauehave men to be wiſe alſo before, but to note, that all that time their heauenly wiſedome will ſtand them in beſt ſteed.
Verſ. 21. Many deuices are in the hart of man: but the counſell of the Lord that ſhall ſtand.
MAny deuices are in the heart of man.] Sundrie thoughts are in their minds, of hopes, and doubts, and deſires, and ſo they toſſe matters too and fro in their imaginations, how they may auoide that which they feare, and accompliſh that which they deſire, and yet feldome bring them to any effect, or when they doe, it is not by force of their plotting or forecaſt. But the counſell of the Lord it ſhall ſtand; his will ſhall take place, whatſoeuer hee hath determined ſhall ſucceed, whether mens likings be to it, or againſt it.
Verſ. 22. The deſire of a man is his goodnes: and a poore man is better then a lier.
THe deſire of a man] That which eueryevery man ought moſt to wiſh and labour for in himſelfe, and to eſteeme and commend in others, is his goodnes, his pietie and religion towards God, his me…e, truth, and vpright dealing towards men, and not a great …te, and earthly pompe, and he that in this manner do… g…od▪ …n… is fa…hfull and true, though hee be poore, not hauing ſtore and abundance of outward poſſ…ſſions, is better, in happier caſe, and more regarded of God, and good men, then a liar, then an impious, vnprofitable, and falſe man, though he be neuer ſo wealthie.
Verſe 23. The feare of the Lord leadeth to life, and he that is indued there with, ſhall remaine ſatisfied, and ſhall not be viſited with euill.
THe feare of the Lord] Sound pietie and religion, a renerence of his Maieſtie, ioyned with an vnfai…ed louelove therof, leadeth to life, is by Gods free goodneſſe, according to his promiſe through Ieſus Chriſt, rewarded with a bleſſed and a comfortable life in this world, and a glorious and eternall life in the world to come, and he that is endued therewith ſhall remaine ſatisfied: the man in whom this holy feare dwelleth▪ ſhall neither …ue …ſerable want, nor in feare or danger thereof, but ſhall lodge ſatisfied, as the word ſignifieth, ſhal conſtantlySabea…g … lin. hauehave competent prouiſion, in the night hee ſhall not care for the day following, nor this day be doubtfull how he ſhall doe to morrow, but hee by whoſe prouidence hee is ſ… ſtained at one time, will not faile to miniſter whatſoeuer is needfull at all times. And ſhall not be viſited with euill, ſhall not be plagued with hurtfull calamities, and yet ſometimes tried with ſharpe aduerſities: and ſo are the two former promiſes touching life, and plentie, to be vnderſtood, that they are ſecured onelyonly from a curſed death, or penurie, which are puniſhments of ſinne, and ſignes of Gods diſpleaſure.
Verſ. 24. The ſlothfull hideth his hand in his boſome, and will not put it to his mouth againe.
SAlomon hath often tolde vsus the nature and qualitie of the ſlothfull, and the miſerie and want, which of force they muſt endure, by meanes of their ſluggiſhnes, notwithſtanding becauſe the number of them doth daily increaſe, and this hurtfull vice groweth ſtronger, and more violent in them, he contenteth not himſelfe with ſo many aduertiſements, which hee hath alreadie giuen vsus, but to the end that wee may take more heed of it, or elſe be more inexcuſable, and iudged worthie of greater penurie: he repeateth here againe the miſchiefe that it worketh in him ouer whom it getteth dominion, deſcribing the ſame by an hyperbolicall, or exceſſiue kinde of ſpeaking, ſaying, that he hideth his hand in his boſome, not ſetting it to worke, but withholding it from labour, and will not put it to his mouth againe: to auoide the cold, and for louelove of eaſe, he holdeth it in a warme place, and though the diſtance be but ſmall betweene the boſome and the mouth, yet hee is vnwilling to bring it from the one to the other, ſo much as to feede himſelfe: for though hee doe it, (compelled thereunto by neceſſitie) yet he doth it with difficultie and griefe, as it is ſaid in anProu. 26. 15. other chapter.
Not that hee ſetteth ſo little by his meate; for none are ſo hungrie after hony, as the idle Drones: but it is a torment vntounto them to take any paines for it: their deſire is, that others ſhould trauell for them, and put their meat into their mouthes alſo, if ſhame would permit it.
So then, the hands of lazie perſons are as it were bound with the louelove of eaſe, which they preferre before matters of profit and neceſſitie; eſpecially concerning the ſoule, and the ſpirituall food thereof, euen the word of God; whereby only it is to be ſuſtained.
Verſ. 25. Smite a ſcorner, that the fooliſh may beware: and reproue the prudent, and he will vnderstand knowledge.
SMite] Either put to death, if thou bee a Magiſtrate of that authoritie, and the cauſe ſo require, or otherwiſe puniſh according to thy place, the ſcorner, a refractarie perſon, him that contemneth and derideth all admonitions and inſtructions, one, of whom there is no hope of amendment: for a ſcorner is in the higheſt degree of tranſgreſſion, that the fooliſh, Pſal. 11.ſuch as through ſimplicity and ignorance are carried forwards to euill, may beware, may bee better brought to a ſight of their faults, and the danger thereof, and penitently reforme their waies.
And reproue the prudent, giuegive an eaſie rebuke to him that hath wiſedome, and he will vnderstand knowledge, he ſhall not need to bee ſmitten, as the ſcorner, nor bee brought to ſee others puniſhed, as the fooliſh, but an admonition or reproofe will ſufficiently worke vponupon him, both for information and reformation.
Verſe 26. A leaud and ſhamefull child ſpoileth his father, and chaſeth away his mother.
A Leaud and ſhamefull child] One that is graceleſſe, and giuen to riot, and other ſinfull waies, whereby his parents and friends are made aſhamed, ſpoileth his father, doth him as much harme, as if he brake into his houſe, and robbed him, or came as an open enemy to make ſpoile of all that hee hath: and many ſpare not their parents ſtate indeed, but either filch away their goods, and ſet them in debt and arreareages, by their waſtfulneſſe, and chaſeth away his mother, ſo alienateth her affection from him, by his rude and rebellious behauiour, that ſhe flieth as it were his preſence, and is glad when ſhee is out of his ſight: and ſomtime groweth to that vnnaturall inhumanitie, and more then barbarous and ſauage outrage, that he driueth her out of his preſence by railing & bitter ſpeeches, yea expelleth her out of the houſe, and turneth her out of doores, when once he commeth to his inheritance.
Verſ. 27. Leaue off, my ſonne, to heare any more the inſtruction that cauſeth thee to erre from the words of knowledge.
LEaue off, my ſonne] Though in former times when thou waſt the diſciple of deceiuers, and the child of wrath, thy eare was open, and readie to heare ſuch leſſons as poyſoned thy heart, yet now that thou art become the ſcholer of mee Wiſedome, and begotten to bee my child, as being Gods child, now deſiſt from that hurtfull and pernicious courſe, ceaſe to heare any more the inſtruction, that peſtilent and infectious counſell and doctrine, which is deliuered for inſtruction, and carrieth a ſhew of truth and wiſedome, and yet will cauſe thee to erre from the words of knowledge, either peruerting thy mind with erronious opiniōs, or corrupting thy hart with ſinfull affections, or deprauing thy waies with leaud and wicked behauiour, ſo that either thou ſhalt not vnderſtand the words of knowledge, the heauenly doctrines of Gods holy word, whereby ſound knowledge is obtained, or elſe wil… bee inticed to tranſgreſſe them.
Verſ. 28. A wicked witneſſe mocketh at iudgement, and the mouth of the vngodly ſwalloweth vp iniquitie.
A Wicked witneſſe] A witneſſe of Belial, as it is in the Hebrew text, one that the diuel himſelfe, and his owne wicked diſpoſition ſubborneth to periurie and deale corruptly, mocketh at iudgement, not onelyonly giueth in falſe euidence, but doth the ſame of ſet purpoſe, maliciouſly, and without any fear, making no more account either of right cauſes, or of Magiſtrates that are placed to execute iuſtice, or of God himſelfe that will puniſh falſe witneſſes, then of a ieſt, or things to bee laughed at. And the mouth of the vngodly will ſwallow vp iniquitie. This hee alleageth as a reaſon of that his vntruth and falſhood in witnes bearing, becauſe hee is deſperately ſinfull and bad in all his behauiou…. His mouth, himſelfe vile wretch, yet the mouth is mentioned becauſe of the allegorie, ſwalloweth vp iniquity, committeth all villanies, with as great delight and pleaſure, as drunkards doe ſtrong drinke, or gluttons delicious meates.
Verſ. 29. But iudgements are prepared for theſe ſcorners, and ſtripes for the backe of fooles.
THe behauiour of theſe contemptuous perſons was declared in the former ſentence, and their recompence followeth in this: for all their cunning and ſcorning ſpeeches, iudgements, puniſhments, many, and of diuers ſorts: for the plurall number noteth the multitude and variety of them: are prepared for ſcorners, not onelyonly appointed, but ready to bee executed vponupon them, either by the Magiſtrate, or elſe by the Lord himſelfe in this life, or in that which is to come, or in both. And ſtripes for the backe of fooles, ſharpe and ſeuere plagues, reſembled by the ſcourging of bondmen, are in a readineſſe both for the ſoules and bodies of theſe malicious and incorrigible fooles, which ſhall not lightly bee chaſtened, but grieuouſly, and extremely tormented, to their deſtruction. For the preparation doth argue ſome exquiſite torture, as fire preparedMat. 25. 41. Eſai. 30. 33. for the diuell and his angels: and Tophet prepared of old for that curſed King of Aſſur, &c.