A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 20
CHAPTER. XX.
Verſ. 1. Wine is a mocker, and ſtrong drinke is raging, and whoſoeuer is deceiued thereby, ſhall not be wiſe.
WIne] Needleſly, or immoderately taken, is a mocker, maketh him a mocker which intemperately abuſeth it: and ſtrong drinke is raging, cauſeth them that are ouer-gone therewith, to brawle, contend, breake forth into outrage, and goe together by the eares. And whoſoeuer is deceiued by it, enticed by the colour, or taſt of it, to exceed in it, by drinking too often, or too much, ſhall not bee wiſe, either with diuine wiſedome, or humane, but ſhew himſelfe a foole, and reape the fruit of his follie.
Verſ. 2. The feare of the King is like the roaring of a Lion: he that prouoketh him to anger, ſinneth against his owne ſoule.
THe feare of the King] His wrath, which ſtriketh a terrour into their hearts, with whom he ſheweth himſelfe offended, is like the roaring of a Lion, very fearfull and dangerous: he that prouoketh him to anger, which incurreth his indignation by diſobedience, or any ill demeanour, ſinneth against his owne ſoule, not onelyonly defileth his ſoule with the tranſgreſſion of Gods holy Law, but putteth his life in great perill, and expoſeth the ſame to the ſentence of death.
Verſ. 3. It is an honour for a man to ceaſe from ſtrife: but eueryevery foole will be medling.
IT is an honour for a man] It maketh for his praiſe, and procureth the tongues and hearts of men to giuegive him a good teſtimonie, to ceaſe from ſtrife, either not to enter into it at all, if vponupon good conditions, without wrong to Iuſtice, or righteous caſes meet to be maintained, he may bee freed from it, or elſe to breake off, and put an end thereto, with as much celerity as may be conuenient: but eueryevery foole will be medling, ſuch as are vnwiſe on the other ſide, doe louelove contentions, and delight to bee ſtirring and ſtriuing vponupon eueryevery ſlight occaſion. Thus ſtandeth the oppoſition: It is a mans honour to ceaſe from ſtrife, and eueryevery wiſe man will endeauour to keepe himſelfe quiet: but is a mans reproch to be contentious, yet eueryevery foole will be medling.
Verſ. 4. The ſlothfull will not plow becauſe of winter, wherefore he ſhall beg in ſummer and hauehave nothing.
THe ſlothfull will not plow becauſe of winter] Heere is a deſcription of a tender and fearefull ſluggard. Indeed winter is cold, and the weather then ſomtimes biting, but yet it is a ſeaſon meet for plowing, which becauſe the aire is nipping▪ and ſharp, he letteth alone; by which maner of ſpeech is meant, that a ſmall matter will eaſily ſtay an idle perſon from following his calling, wherfore he ſhall beg, ſhall be driuen to ſeek reliefe at other mens hands, in ſommer, in harueſt when his neighbors that tooke paines in due time, are reaping of their commodities, and enioy plenty, which will bee the greater eye-ſore and heart-griefe vntounto him, becauſe it is in the nature of ſluggards to be enuious, and hauehave nothing, he ſheweth the cauſe of his begging, namely, pennurie and need, when all his ſubſtance is conſumed: & ſomtimes it falleth out alſo by Gods righteous prouidence, to bee the ſucceſſe of his begging, that no man ſhall be moued with compaſſion towards him, to miniſter any, or at leaſt ſufficient food or apparell vntounto him.
Verſ. 5. The counſell in the heart of a man is like deepe waters, but a man of vnderstanding will draw it out.
THe counſell in the heart of a man] The ſecret intent of his mind and purpoſe of his heart, which is like deep waters, is by ſome diuers times ſo cunningly hidden, and cloſely concealed in the ſecret corners and bottome of the ſoule, that it is a hard matter to ſound or perceiue the ſame. But a man of vnderstanding will draw it out▪ he that is indued with wiſedome and diſcretion, will diſcouer and apprehend what practiſes are in hand, and what matters are like to be attempted. So it commeth to paſſe often, but not alwaies, nor neceſſarily, becauſe good men are not ſeldome circumuented by the wiles and craftie deuiſes of the wicked.
Verſ. 6. Many men will boast eueryevery one of his goodneſſe, but who ſhall find a faithfull man?
MAny men Proud and vaine-glorious perſons which are many, will boaſt eueryevery one of his goodnes, will publiſh and ſet abroad the cōmendable qualities which they take to be in themſelues, & the kindnes and benefits which they performe to others: but who can find a faithfull man? The interrogation doth import an impoſſibility, that faithfull men are not onelyonly rare, but none at all; yet his meaning is not abſolutely that there are none faithful (for that would contradict other Scriptures, which hauehave teſtified of the vprightnes of ſundry good mē by name, & deſcribed the integrity of others which are not particularly mētioned) but that among theſe braggers, which are ſo forward to magnifie themſelues, & celebrate their owne praiſes, there is not one faithfull man to be found, which doth good with a good conſcience, in ſingleneſſe of heart towards God, and louelove and compaſſion to his brethren.
Verſ. 7. He which walketh in his vprightneſſe is iust: and bleſſed ſhall his children be after him.
HE which walketh in his vprightnes] That without diſſimulation, conſtantly endeauoureth to obey the wil of God, labouring to know all that the Lord requireth at his hand, and as much as he can performe, al that he knoweth, and that with deſire to glorifie him, and likewiſe with hope to bee rewarded himſelfe, is iust, perfectly righteous by the merits of Christ without him, and righteous by the worke of Gods holy ſpirit within him: and bleſſed ſhall his children be after him, it ſhall both go well with himſelfe while he liueth (for ſo m…ch is intended in this ſentence, though not expreſly mentioned) and with his poſterity alſo who ſhall ſucceed him. So doth he vſually bleſſe his ſeruants, but not at all times, ſome being otherwiſe recompenſed, and not in this manner: for many godly men hauehave no children at all, and others leaue ſuch behind them, as proue vnhappy and graceleſſe.
Verſ. 8. A King that ſitteth on the Throne of iudgement chaſeth away eueryevery one that is euill.
A King] The ſupreme Magiſtrate principally, and others alſo of great authority, ſitting vponupon the Throne of iustice, executing his office faithfully, chaſeth away eueryevery euill one, affrighteth leaud malefactors, and either cutteth them off, or otherwiſe puniſheth them, or they amend their waies, or flie out of his iuriſdiction, or at the leaſt from his preſence: with his eyes, by looking into cauſes, and taking knowledge of offences, whether it be by ſight or hearing, and therwith alſo he daunteth the wicked that appeare before him, his lookes and countenance being terrible vntounto them.
Verſ. 9. Who can ſay, I hauehave cleanſed my heart, … am pure from ſinne?
WHo can ſay] Who can truly and with good warrant affirme, I hauehave cleanſed my heart, I hauehave vtterly, and for euer freed my ſelfe from all vnlawfull deſires, delights, purpoſes, cogitations and motions. He beginneth at the heart, becauſe it is the fountaine, or at leaſt the ceſterne from whence corruption floweth; which yet muſt be vnderſtood of his own natural power, and not of grace: and of perfection, and not of ſincerity: for the Prophet doth truly profeſſe that he had cleanſed Pſal. 73. 13.his heart, though in his tentation it ſeemed to be in vaine, which he did by the ſpirit of God, and in part, and by degrees, I am cleane from ſin▪ my nature, ſoule and waies are all pure, nothing can be laid to my charge, for vnlawfull thoughts, vnrighteous actions, vnfruitful ſpeeches, good duties at any time omitted, or ſinful works euer committed; meaning by that interrogation, that no man hath power ſo to walke, nor any reaſon ſo to boaſt. Notwithſtanding, this is nothing againſt that ſaying of S. Paul: Who ſhall lay any thing to the charge of Gods Rom. 8. 33.choſen? It is God that iuſtifieth. For hee there ſpeaketh of that innocency that the godly attaine vntounto by remiſſion of their ſins in Gods preſence, who hauing receiued ſatisfaction for them from Christ, imputed them to him, and fully acquitteth them: and Salomon here ſpeaketh of another matter, that no man is throughly purged from originall corruption, and the impure humours that iſſue out of it. Neither let any man obiect that of S. Iohn, Whoſoeuer is borne of God ſinneth not: for1. Ioh. 3. 9. he ſpeaketh not in that place of the practiſe, but the dominion of ſin, th… a regenerate man yeeldeth not obedience vntounto it, as a ſlaue to his maſter, but is taken captiue, or receiueth a wound, as a ſouldier from his enemy.
Verſ. 10. Diuers weights, and diuers meaſures, euen both theſe are abomination to the Lord.
DIuers weights] One heauier, another lighter, and diuers meaſures, one greater, another leſſe, to buy with the greater weight, and greater meaſure, and to ſell by the leſſe or lighter, or with a iuſt weight and meaſure to ſell to the wiſer ſort, and with the vniuſt to the ſimpler, whom they may eaſily deceiue, both theſe, and all ſuch kinde of crafty and couetous dealing, are abomination to the Lord, ſuch abominable iniquitie as the Lord will ſurely and ſharpely reuenge, and puniſh.
Verſe 11. Euen a child will make knowne by his conuerſation, whether he be pure, and whether his worke be right.
NEither young nor old can ſo lie hid, but that they will by one meanes or other, at one time or other, bewray what manner of perſons they are, and what manner of deeds they doe. If any may bee vnknowne, & not made manifeſt in both thoſe reſpects, ſurely thoſe of younger yeres are moſt likely to bee they, who are not tried in ſuch dealings, nor in ſo many matters as men of riper age, and yet here it is taught, that euen a child, a youngling, being yet tender, & not growne to mans eſtate, will make himſelfe knowne by his conuerſation, by his behauior, by his geſtures, by his ſpeech, by the courſe of his practiſes, whether he be pure, whether there be vprightnes▪ & plain meaning in him, without diſſimulation, or groſſe & profeſſed leaudnes, and whether his work be right, whether that which he preſently doth, be with an honeſt mind performed, & whether he be like to take a good courſe in the reſt of hife to come. For euen young plants declare by their growing and budding, what trees they will proue to be, and what fruit they wil beare hereafter; ſo little ones often ſhew betimes, what expectation is to be had of them: they miniſter matter of hope, or feare to them that conuerſe with them, and deſire to ſee grace and pietie in them. This is a dutie laid vponupon eueryevery childe, ſo ſoone as he is of any diſcretion, and capable of inſtruction, that hee ſhould enter foorth-with into the good way, and walke conſtantly therein, howbeit wee confeſſe that many faile therein, either through want of good education, and bringing vp, or yeelding afterwards to the luſts of youth, decline and fall away from this towardlineſſe, which at the firſt appeared in them.
Verſ. 12. The Lord hath made both theſe, euen the eare which heareth, and the eye which ſeeth.
HIs meaning is, that the Lord hath formed the whole man, all the parts of his body, though hee nameth onelyonly theſe two, as the ſeates and inſtruments of thoſe noble ſenſes of bearing, and ſeeing, which are mentioned with them, and theſe, together with all the reſt, he enableth and quickneth to doe their office.
Many hauehave eyes, and yet are depriued of the vſe and benefit thereof: many hauehave eares, and yet are oppreſſed with ſuch deaffenes, as that they vnderſtand little of that which is ſpoken vntounto them: many hauehave legs, and feete, and are poſſeſſed with ſuch lameneſſe, as that they can neither runne nor goe: many hauehave armes and hands, and yet are ſo full of imbecillitie, and weakneſſe, with palſies, and other diſeaſes, as that they are able to doe no manner of worke. But as the naturall vſe of mans ſenſes, and members, are of Gods creation, and by his bleſſing, ſo after a ſpeciall manner is the ſpirituall, being promiſed as a peculiar fauour to his owne elect, who onelyonly enioy the efficacie, from vertue, and fruite of his Goſpell. Then (ſaith the Prophet)Iſai. 35. 5. 6. ſhall the eyes of the blinde be lightened, and the eares of the deaffe be opened. Then ſhall the lame man leape, as an Hart, and the dumme mans tongue ſhall ſing.
Verſe 13. LoueLove not ſleepe, leſt thou come vntounto pouertie: open thine eyes, and thou ſhalt be ſatisfied with bread.
LOueLove not ſleep,] Though God grant thee libertie to take thy reſt, and to refreſh thy wearie body with ſleepe, yet louelove it not, delight not too much in it, giuegive not thy ſelfe vntounto it, not vſe it exceſſiuely, nor otherwiſe giuegive ouer thy ſelfe to ſlothfulnes: for vnderunder immoderate ſleepe which is one exerciſe thereof, he comprehendeth all the reſt, leſt thou come to pouertie, this he alleageth as a reaſon, why he would not hauehave men to be too ſleepy and ſlothfull, becauſe ſuch idlenes begetteth and bringeth forth beggerie. Open thine eyes, be watchful, and diligently apply thy buſineſſe in thy calling: for many are too wakeful for playes, and cards, and dice, and dauncing, and drinking, and other diſorders: and thou ſhalt be ſatisfied with bread, it ſhall goe well with thee, and by thine honeſt labours and induſtry, thou ſhalt poſſeſſe, if not abundance of all things needfull for thine eſtate, yet enough, and ſo much as thou ſhalt be content with, and by Gods bleſſing finde very ſufficient.
Verſ. 14. It is naught, it is naught, ſaith the buyer: but when he is gone apart, he boaſteth.
IT is naught, it is naught,] Albeit the ware cheapened be good, and well worth the price demanded by the ſeller, yet the couetous buyer, to the end hee may get it better cheape, whiles hee is bidding money for it, diſpraiſeth it to the vttermoſt: but whē he is gone apart, he boaſteth, after he hath bought the thing, and behinde the ſellers backe, he praiſeth his bargaine, both for the goodneſſe of the commoditie, and for the good peny-worth which he had therein. And hereby in like manner the diſpoſition and behauiour of the ſeller is to be vnderſtood, which is as forwards to extoll, and ſet out that which is bad, as the other to finde fault with that which is good. For if they be both falſe and wicked, as this teſtimonie concerneth none other, they will depart with their owne, with no more truth, and equitie, then they ſeeke to come by another mans, and the Lord doth as much looke into, and loathe the iniuſtice of the one, as of the other.
Verſ. 15. There is gold, and a multitude of precious ſtones: but the lips of knowledge are a precious Iowell.
THe abilitie, and conſcience, and vſe of fruitfull ſpeaking is here commended by Compariſon, being preferred before thoſe things which are of greateſt eſtimation in the world, there is gold, great ſtore of it, in Mynes, in Coyne, in Plate, in Chaines, and Ornaments, & diuerſly vſed, & much deſired, and ſet by, and a multitude of precious ſtones, great varietie of rich Iemmes, as Diamonds, Carbuncles, Rubies, Iaſpers, Saphires, Emerauds, &c. and many of the ſeuerall ſorts of theſe, but the lips of knowledge, the mouth, and lips of a godly wiſe man, vttering that ſound and holy knowledge which dwelleth in his heart, are a precious Iewell, ſurmount, and are more worth then all the treaſures before mentioned, and therefore more to be accounted of.
Verſ. 16. Take his garment that is ſuretie for a ſtrange man, and make him giuegive a pledge that vndertaketh for a ſtrange woman.
TAke his garment] Receiue a ſufficient pawne of him, and prouide for thine owne indemnitie, that thou be not defrauded of that which thou lendeſt, and if no better ſecuritie can bee giuen thee, receiue and keepe his Cloake, or Gowne, or Coate, that is ſuretie for a ſtranger, which giueth his word for ſuch as he ought not: for ſome vnacquainted with vsus, may bee vndertaken for in their diſtreſſes, when their neede doth iuſtly require that helpe, which wee cannot of our ſelues miniſter vntounto them, and yet may procure by our word, at another mans hand: and ſome well knowne vntounto vsus, and of our neereſt kindred, may be ſtrangers in this caſe, yea the better knowne, the more vnfit that we ſhould promiſe for them, hauing experience of their vnſufficiencie, or vnfaithfulnes. And make him leaue a gage that vndertaketh for a ſtrange woman. A ſtrange woman in the Scriptures, is vſually and eueryevery where, for ought we remember to the contrary, taken for an harlot, or whoriſh woman; the ſenſe ſeemeth to bee, that if any man would offer to giuegive his word for an harlots debts, or take vp ought in his owne name to beſtow on a whore, he ſhould not be taken, nor hauehave any thing lent vntounto him, without a morgage, or competent pledge, or ſuch ſound ſpecialty, as will certainly counteruaile the ſumme which he is bound for. The liberty and limitation of ſuretiſhip hath been ſomwhat more ſpoken of in the eleuenth Chapter, verſ. 15.
Verſ. 17. The bread of deceit is ſweet to a man: but afterwards his mouth ſhall be filled with grauell.
THis whole ſentence is allegoricall, wherein vnlawfull gaine is reſembled to food, the delight that it firſt bringeth to the pleaſant taſte of delitious meates, the minde to a mans mouth, and the miſchiefes that follow to grit, or little ſtones, which are very offenſiue to the teeth. The bread of ded…it, all manner of maintenance, or commodities, craftily, cruelly, or by any vniuſt meanes compaſſed, and gotten, is ſweet to a man, maketh a worlding and an vnrighteous perſon ioyfull and glad: but afterwards, either in his life time, or at his death, or in the world to come, his mouth ſhal be filled with grauell, ſome great and grieuous miſeries ſhall befall him. For either his conſcience will ſting and bite him, and ſo he ſhall bee vexed with feares and horrours, or elſe the hand of God will inflict puniſhment and plagues vponupon him, and ſo hee ſhall bee ouer whelmed with anguiſh and torments.
Verſ. 18. Eſtabliſh thy thoughts by counſell, and by prudent aduiſe make warre.
HEE giueth in theſe words a caueat, that no man ſhould leane too much on his own iudgement, nor too ſuddenly reſolue on enterpriſes, without mature deliberation, and ſound direction. Eſtabliſh thy thoughts by counſell, that thy purpoſes be not variable and vnconſtant, and that thy proceedings be not without proſperous ſucceſſe, and ſo vncomfortable: make as ſure worke as thou canſt, both to confirme thy mind, and to manage thine affaires in the beſt manner, and therefore communicate thy matters with ſuch thy friends as are both wiſe and faithfull. And looke well to this that Gods holy word be one, and the chiefe, euen beſt regarded, and moſt obeyed of all thy counſellors, ſo that nothing bee practiſed, or hearkened to, againſt it. And by prudent aduice make warre, eſpecially in all matters of weight, of which ſort war is, (wherein the eſtates of Countries, and the liues of many perſons are hazarded) let nothing be raſhly attempted, but all things well conſidered of, and conſultation had with men of piety, vnderſtanding, skill, and experience.
Verſe 19. With him that goeth about as a ſlanderer, diſcloſing a ſecret, and with him that flattereth with his lips, ioyne not thy ſelfe.
ALbeit it is a good thing to take counſell, yet it is not ſafe for a man to communicate his affaires to all ſorts of perſons: for if a ſecret bee not kept, counſell is made fruſtrate. Wherefore hee giueth a caueat to beware, among others, of two kinds of people eſpecially, wherof the firſt are ſlanderers, and tale-tellers, whom (as hee did in the eleuenth Chapter, verſ. 13.) he reſembleth to Pedlers, who mingle ſundry ſorts of wares together, and goe from place to place to vtter thoſe things which they hauehave receiued from others, for that they tell that to this man, which they heard of that, and wander hither and thither to gather vp tales to tell whereſoeuer they come, and commonly report them otherwiſe, and farre worſe then they heard them; neither is there any thing that they can conceale, what dangers or miſchiefes ſoeuer the diſcloſing of it will procure.
Of the ſecond kinde are flatterers, ſuch as will ſpeake faire, and gloze with their tongues, pretending louelove, and profeſſing good liking, when they doe onelyonly ſound thee to be made acquainted with thy purpoſes.
Verſ. 20. He that curſeth his father or his mother, ſhall hauehave his light put in extreme darkeneſſe.
HE that curſeth his father or mother] Which vttereth imprecations, railing and reuiling ſpeeches, ſcoffes & ieſts, or any manner of deſpitefull words againſt both his parents, or either of them, to their face, or behind their backes, or after what ſort ſoeuer hee declareth by his words the bitterneſſe of his heart, to bring them to contempt, and to profeſſe how lightly and baſely hee eſteemeth of them, ſhall hauehave his light put out in extreme darkeneſſe, all his proſperity, which in the Scripture is often compared to light, ſhall be turned into woe and miſery, which is vſually tearmed by the name of darknes. And this he ſheweth ſhall not be ordinarie, and ſuch an affliction as common faults are corrected withall, but exceeding grieuous and fearefull, as appeareth by the Epithere extreame, or as it is in the Hebrew text, the blackneſſe of darkneſſe.
Verſ. 21. An heritage is hastily gotten at the beginning, but the end thereof ſhall not be bleſſed.
AN heritage] Lands, goods, money, offices, or promotions, and the like, is hastily gotten at the beginning, is of many wicked men quickly atchiued by euill meanes, but the end thereof ſhall not be bleſſed, the iſſue of it ſhall bee vnhappy & curſed, partly in this reſpect that it is a ſnare to their ſoules, and ſtoppeth their way from eternall life, and partly in this, that it is like to be as badly ſpent as it was ill gotten, and hee that roſe vp to wealth ſo ſuddenly, may as ſuddenly, or by leiſure fall into want; as it is ſaid, that a man with a wicked eye Prou. 28. 22.haſteth to riches, and knoweth not that pouerty ſhall come vponupon him. And the thoughts of the diligent doe ſurely bring abundance: Prou. 21. 5.but whoſoeuer is haſty, commeth ſurely to pouerty, and partly in this that it bringeth them many perturbations and troubles whiles they retaine it.
Verſ. 22. Say not, I will recompence euill, waite on the Lord, and he will ſaue thee.
SAy not, I will recompence euill] Be ſo farre from reuenging thy ſelfe indeed, for iniuries done vntounto thee, as not in words to threaten, or in minde to purpoſe any vengeance. But waite on the Lord commend thy cauſe vntounto him, and ſtay his leiſure till he deliuer thee, and he will ſaue thee, he ſaith not, hee will reuenge thee, and plague them, though he will do ſo, vnleſſe our aduerſaries repent, yet he would not hauehave vsus ſo much to thinke of, or deſire that, as to put our truſt in him, referring our ſelues wholly to that which ſeemeth him good to doe, without deſiring hurt to them which do vsus hurt: defence and ſaluation to our ſelues is that which wee muſt ſeeke for, andMat. 5. 44. pray (as our Sauiour both did and taught) that our enemies may rather be pardoned then puniſhed. Now theſe words arē added to the former, both as a reaſon thereof, and an anſwere to an ob…ection that might bee vrged, or at leaſt conceiued againſt the Precept in the firſt clauſe: If I reuenge not wrongs, I ſhall be vndone with wrongs, eueryevery man will boldly tread vponupon me. Nay, ſaith hee, there is no ſuch perill, the Lord will take the cauſe into his hand, and helpe thee, and though it bee not ſo apparant at firſt, yet thou ſhalt perceiue it at laſt that he is thy protector, it being his office to defend the innocent, and oppreſſed. And whereas it is ſaid that he will ſaue ſuch as waite vponupon him, it is not ſo to be vnderſtood, that hee will alwaies deliuer them that are wronged from their preſent moleſtations and troubles, that the aduerſarie ſhall be compelled to ſurceaſe his practiſes: for many are vexed and purſued as long as they ſiue, and yet depend vponupon God with faith and patience: but though they continue in afflictions til their death, yet herein they finde him true of his promiſe, that hee maketh them ouercome their enemies, and aduerſities, and are victorious by faith and patience, and thereby obtaine eternall ſaluation, to the which the children of God ought principally to aſpire.
Verſ. 23. Diuers weights are abomination to the Lord, and deceitfull balances are not good.
DIuers weights are abomination to the Lord] The Lord doth hate the ſinne which is committed by making of greater and ſmaller weights and meaſures, whereby men are defrauded of their right; and as he deteſteth the ſinne, ſo will he plague the ſinner, and make him taſte of his diſpleaſure, and deceitfull balances are not good. Balances by which men vſe to deceiue, as being too little, or too great, or any way fraudulent, are not good, neither be they allowed as lawfull and warrantable, but condemned as vniuſt and ſinfull, neither bring they any profit to thoſe that vſe them, though for a time they ſeeme gainfull vntounto them, but turne to their hurt and detriment, as at laſt they ſhall find in their eſtates, or conſciences.
Verſ. 24. The ſteps of man are of the Lord: and what doth a man vnderstand of his way?
THe ſteps of man are of the Lord] The Lord by his prouidence hath the appointment of the cogitations, purpoſes, actions, and ſpeeches of all men, together with the ſucceſſes, and euents of al that they deale in, their goings out, their commings in, their mouings and ſtirrings are not by their owne ſtrength, but by the power and will of the Almighty: a child that cannot go alone, but is borne in armes, hath not ſo much aſſiſtance from the Nurce or keeper to vphold him, or to teach him how to goe, or ſet his foot forwards, as the wiſeſt, or ſtrongeſt receiueth from God, And after a ſpeciall manner by his grace and ſpirit, hee directeth and guideth the hearts and waies of his people for his owne ſeruices, and their ſaluation. And what doth a man vnderſtand of his way? Who hath wiſedome and knowledge of himſelfe rightly to order his affaires, and to diſcerne the effects and iſſues of that which hee taketh in hand, and to foreſee the things which ſhall befall him.
Verſ. 25. It is a ſnare for a man to deuoure that which is ſanctified, and after the vowes to call backe.
IT is a ſnare for a man] This ſacriledge deſcribed in the words following, is paſſing dangerous, tending to the deſtruction of the partie committing it, as the food vnderunder the net, or within the compaſſe of the grinne, doth to the ſlaughter of the birds, and the baite vponupon the hooke to the death of the fiſh, to deuoure that which is ſanctified, to peruert thoſe things which are by Gods ordinance appointed for his ſeruices, from the right vſe of them, to his owne priuate gaine and commoditie. When this Scripture was written, diuers things were vnlawfull for any to eate, but for the Prieſts and Leuites onelyonly, vnleſſe it were in caſe of neceſſity, as the ſhewbread, and ſundry oblations in the Temple, and tithes, and firſt fruites of trees, &c Now he alludeth thereunto, and comprehendeth vnderunder theſe all other things of like vſe, and deſtinated to the ſame maine end, to ſerue for his worſhip. And it is not onelyonly ſinfull and perillous to robbe God of thoſe things which himſelfe doth chalenge, or his ſeruants hauehave dedicated to him, but to detaine, or ſeeke to recouer againe that which our ſelues hauehave voluntarily couenanted with our lips, or harts to giuegive vntounto him, or to any good vſes. And therefore he ſaith, after the vowes to call backe, either to wiſh the vow vnmade, or to withhold the thing which in heart hath been vowed, or in ſpeech promiſed to him.
This God forbiddeth in his law, wherē he ſaith: If thou haſt Deut. 23. 21.vowed a vow vntounto the Lord, deferre not to pay it: for the Lord thy God will require it of thee, and it will bee a ſinne in thee: but if thou abſtainest from vowing, it ſhall not be a ſinne.
Verſe 26. A wiſe King ſcattereth the wicked, and turneth the wheele ouer them.
A Prudent gouernour is in this ſentence compared to a skilfull Husbandman: for as the Husbandman winnoweth or fanneth the corne, to the end the chaffe may be ſeuered from the pure graine: ſo a wiſe King, or godly Magiſtrate ſcattereth the wicked, breaketh the knot of drunkards, gameſters, theeues, robbers, ſeditious perſons, and other malefactors, and turneth the wheele ouer them, inflicteth ſharpe puniſhments vponupon them, as they vſed in thoſe countries to beat out the hard corne with a cart wheele, as may appeare by the teſtimonie of the Prophet Iſaiah, who reſembling the Lords moderate and wiſe proceedings to that courſe which the th…eſher taketh in dealing with his corne, ſaith: Fitches are not threſhed with an iron inſtrument, neither ſhall a cart wheele Iſai. 28. 27. 28.be turned about vponupon the Cummin, but the Fitches are beaten out with a ſtaffe, and Cummin with a rod. …read corne when it is threſhed, he doth not alwaies threſh, neither doth the wheele of his cart ſhall make a noyſe, neither will hee breake it with the teeth thereof.
Verſ. 27. The light of the Lord is the breath of man, and ſearcheth all the bowels of the bellie.
THe light of the Lord] That grace which out of his louelove, he worketh by his word, and infuſeth by his ſpirit, is the breath of man, the very life and felicity of a godly man, and ſearcheth all the bowels of the bellie; findeth out moſt deep and ſecret things: it cauſeth him to know the hidden counſels of God, and the ſtate of his owne ſoule: for as the word is a diſcerner of the thoughts and intents of the heart, ſo it informethHeb. 4. 24. the man in whom it dwelleth with the nature and quality of the ſame, that he may iudge himſelfe with righteous iudgement, diſcouering his corruptions to be corruptions, and his graces to be graces, that hee ſhall neither approue of the one ſort as if they were vertues, nor condemne the other for illuſions: or at leaſt (though ſometimes Gods children in tentations doe faile on both ſides) yet they be eaſily reduced from their errour by the miniſtery of the word, or by wholoſome conference with godly Chriſtians: whereas the hearts of the wicked wanting this light, are like darke chambers locked vp from themſelues, that they could neuer looke into them (for the word which we tranſlate bowels, doth ſignifie chambers) and they doe with no more ſound vnderſtanding apprehend, either the myſteries of ſaluation, or the conſtitution of their owne ſoules, then with their bodily eye they can ſee what is in their intrels and belly.
Verſ. 28. Mercy and truth preſerue the King: for his throne ſhall be establiſhed with mercy.
MErcy] Pity and compaſſion towards ſuch as are oppreſſed, and mildneſſe and lenity towards penitent offenders, and benignity and kindneſſe, ſo far as opportunity ſerueth to ſhew the ſame towards all loyall ſubiects: and truth, adminiſtration of Iuſtice, whereby eueryevery one hath his due: good men encouragement; euill men correction: and all men the enioyment of thoſe things which are their owne, and by right appertaine vntounto them: preſerue the King, procure the ſafety of perſon, ſtate, and honour, both of Kings, and all other great perſonages in authority: for his throne, his kingly dignity and power, wherof the throne is a ſigne and repreſentation, ſhall be establiſhed▪ made the more ſure; and continued the longer to himſelfe or his poſterity, by mercy, aſſociated with truth and righteouſneſſe: for as here he expreſſeth that, and intendeth the other, ſo elſewhere he expreſſeth the other, and that is intended, as chap. 16. verſ. 12. It is an abomination for Kings to commit wickedneſſe: for the throne is establiſhed by iustice.
Verſ. 29. The glory of young men is their ſtrength, and the honour of the aged is the gray head.
THe glory of the young is their ſtrength,] It is an ornament vntounto them, and praiſe for them to be ſtrong, valiant, and full of agility and courage, if they vſe theſe gifts well, and exerciſe them profitably in their callings, and for the good of the Common-wealth wherein they liue: for otherwiſe if they be boyſterous, violent, and giuen to fighting and quarrelling, eſpecially if they imbolden themſelues therewith, to robberies, or ſuch like villanies, they are no more commendable in them, thē is the ſtrength of great Beares, or other wild beaſts which are noyſome and hurtfull: Goliah, and Og, and the Anakims, and other Giants were tall men, yea huge and ſtrong, and yet are neither praiſe worthie, nor praiſed: and the honour of the aged is the gray head, the white haires which publiſh their anciencie, and the multitude of yeeres which they hauehave liued, doe bring credit and reuerence vntounto them, ſo that they be garniſhed with grauity, wiſdome, and other vertues, as it is ſaid, Old age is a crowne of glory, when it is found in the way of righteouſneſſe. chap. 16. verſ. 31.
Verſ. 30. The blewneſſe of the wound ſerueth to purge the euill, and the ſtripes within the bowels of the bellie.
THe blewneſſe of the wound,] Sharpe corrections, and ſeuere puniſhments which are argued by the effects, or ſignes thereof, ſerueth to purge the euill, is the ordinance of God, together with rebukes and inſtructions, to draw diuers perſons that will not otherwiſe be reclaimed out of their ſins, and the ſtripes within the bowels of the bellie, ſuch ſtrokes as pierce inwardly, and make the heart to ake: not that in chaſtiſing it is lawfull to ſtrike ſo hard, or ſo much, or to vſe ſuch rods, or ſcourges as will pierce into the intrailes; for that were to indanger life, and to put to death, but hee ſheweth the manner how the euill is cured, where the correction taketh good effect, that it entreth into the inward parts, affecteth the ſoule with ſorrow and feare, and not only the body with pain and ſmart: that the mind is no leſſe touched with it then the fleſh. In this ſenſe was the ſame word vſed in the ſeuen and twentieth verſ. The light of the Lord ſearcheth into the bowels, or chambers of the belly.