A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 29
CHAPTER. XXIX.
Verſ. 1. Hee that being often reproued hardeneth his necke, ſhall ſuddenly be destroyed, without remedie.
IN the former part of this ſentence the ſinne of obſtinacie is reproued; in the latter, the puniſhment is declared: the ſinne is, that being often reproued, by Gods miniſtery, or mens rebukes, hardeneth his necke, refuſeth to ſubmit himſelfe, (it is a metaphor taken from oxen, or other beaſts, that reiect the yoake which ſhould bee put vponupon them, and will not bow their necke vntounto it,) the ſame ſimilitude is vſed in the propheſie of Zacharie, where it is ſaid; That they receiued to hearken, and pulled away the ſhoulder, and ſtopped their eares that they ſhould not heare. The puniſhment is; he ſhall ſuddenly be deſtroyed without remedie, wherein their plagues are aggrauated, and made grieuous by three circumſtances: the firſt is the ſuddenneſſe, that they ſhall come ſpeedily, and vnawares vponupon them; when they ſhall bee leaſt looked for, or feared, they ſhall ſeaze vponupon them ſooner then they thought, and make ſtrange alteration ſooner then could bee imagined: the Lord will not be a long time in bringing them to ruine, as they by the ſpace of many daies, moneths, or yeers together refuſed correction: but hee in an houre, or ſhorter ſpace, will quite ouerthrow them. The ſecond is the quantity or greatneſſe thereof, ſhall be destroyed, or as the word is, broken in peeces: it will not bee a ſmall punch, but an heauie ſtroke, it will cruſh them, according as hee ſaith in the ſecond Pſalme, Thou ſhalt breake them in peeces like a potters veſſell, it will be their downefall, and vtter vndoing. The third is the continuance, or perpetuitie of their miſery, it is without remedie, like a deſperate diſeaſe, or death it ſelfe, that can neuer be cured. Iſaiah doth in like manner exaggerate this their deſtruction by the ſelfeſame adiuncts, or circumſtances, ſaying; This iniquitie ſhall be to you as a breach that falleth, or a ſwelling Iſa. 30. 13. 14.in an high wall, whoſe breaking commeth ſuddenly in a moment, and the breaking thereof is like the breaking of a potters pot, which is broken without pitie, and in the breaking thereof, there is not found a ſheard to take fire out of the hearth, or to take water out of the pit.
Verſe 2. When the righteous are in authority the people reioyce: but when the wicked beareth rule, the people mourne. See chap. 11. verſ. 10.
3. Who ſo loueth wiſedome reioyceth his father: but he that keepeth companie with harlots, ſpendeth his ſubstance.
WHo ſo loueth wiſedome reioyceth his father,] Maketh his parents glad thereby. See chap. 10. 1. But he that keepeth companie with harlots, ſpendeth his ſubſtance, conſumeth all that he hath, and commeth in the end to beggerie. See chap. 5. 9.
The oppoſition is: He that is wiſe, and keepeth good companie, preſerueth his ſubstance, and reioyceth his parents: but he that keepeth companie with harlots, conſumeth his ſubſtance, and ſo is a greefe to his parents.
Verſ. 4. A King by iudgement eſ…abliſheth a land: but he that receiueth gifts ouerthroweth it.
A Good King,] Or ruler, by iudgement, by faithfull execution of iudgement to eueryevery one, eſtabliſheth a land, confirmeth his dominions in peace and proſperity: for equitie, iuſtice, and good gouernment, is the maine piller, and ſtay of the common good of kingdomes and people: as may well be obſerued in the hiſtories of the Kings of Iudah, that all the while they gaue themſelues to ſet vp true religion, and puniſh ſin, their kingdomes were in ſafety, and they euer got the victorie ouer their enemies: for by this meanes ſpoylers ſhall be ſuppreſſed, the woolues and dogs ſhall bee reſtrained from worrying the flocke: the hurtfull weedes ſhall be plucked vp from annoying the good hearbes: and Gods bleſſing ſhall be powred downe for protection, peace and plentie: but he that receiueth gifts, to peruert iudgment, and is a bribe-taker, ouerthroweth it, doth what in him lieth to worke the bane and ruine of the Common-wealth, vndermining the foundations thereof: For the ſinne of briberie and corruption is an abomination to the Lord: and therefore ſuch a tranſgreſſor pulleth downe his iudgements vponupon the place where it is committed: by this meanes (no place being left for right, but for gifts) there will be great dangers of mutinies and factions from thoſe male contented perſons which are grieued with wrongs and iniuſtice: and hereby a window is ſet open for ſuch partialitie, and hope of impunity, that all ſorts of ſinnes, the peſtilence and plagues of Common-wealths, muſt needes increaſe daily, and multiplie exceedingly.
A King which refuſeth gifts, by iudgement establiſheth a land: but he that receiueth gifts by iniuſtice, destroyeth it.
Verſ. 5. A man that flattereth his neighbour ſpreadeth a net for his feete.
A Man that flattereth his neighbour] Speaking him faire when he ſhould reproue him, and calling euill good in him, ſpreadeth a net for his feete, laieth waite to draw him into miſchiefe; either by ſeeking aduantage againſt his ſoule, by poyſoning, and corrupting that with preſumption, pride, and impenitencie: or againſt his eſtate, by ſeeking aduantages to come within him, and to make a prey of him: or againſt his credit, drawing him into obloquie, and cauſing him to be euill ſpoken of, and hee himſelfe is like to be moſt forward in blazing abroad his faults, when he is priuie thereunto: or peraduenture to bring him into danger, for the hazard of his life, when by craftie meanes he hath gotten him into his hand. So that flattering and deceitfull friends be ſecret and hurtful enemies: like fowlers who ſtrew corne, or lay a baite, as it were in good will to giuegive the hungrie birds meate, when in the meane time they lay a net, or ſet a grinne to catch them, or ſticke vp lime-twigges to intangle them. Almoſt all the Prophets complaine of theſe treacherous perſons: as Dauid doth once, and againe, and many times: and Micah ſaith, They all lie in waite for blood, eueryevery one hunteth his brother with an net; which is farre more perilous, and whereby they worke greater annoyance, then if they purſued him with a ſword, which would be eaſlier ſeene, feared, and auoided.
Verſ. 6. In the tranſgreſſion of an euill man, there is a ſnare: but the righteous doth ſing and reioyce.
IN the tranſgreſſion of an euill man] In the ſinne that an euill man committeth, what contentation, or hope ſoeuer hee hath in it, and though it ſeeme vntounto him neuer ſo ſafe and delightfull, yet there is a ſnare in it, which God in iuſtice hath laid to keepe him ſure, and to hold him faſt to righteous puniſhment: and the diuell in craft doth lay it to illude and beguile him and make a prey of him. His lamentable and fearefull caſe in this behalfe, Bildad at large deſcribeth, ſaying, The grinne ſhall take him by the heele, and the robber ſhall preuaile Iob. 18. 9. 10. 11againſt him: the ſnare is laid for him in the ground, and the trap in the way. Terrours ſhall make him afraid on eueryevery ſide, and driue him to his feete. But the righteous ſhall ſing and reioyce, as the pleaſures, delights, and contentments of the wicked hauing a hooke in them to catch them by the iawes, or elſe a ſnare to …ntangle their feete, doe turne to their ſorrow and woe in the end: So the teares, and ſighes, the ſorrowes, and afflictions of Gods people in all their painfull, troubleſome, and diſgracefull ſeruices, as the world eſteem…th of them, doe turne vntounto their comfort and ſingular conſolation, as it is here argued by the ſigne or effect o… ſinging. Of this change on both ſides the Prophet maketh mention after this ſort, ſaying, Behold my ſeruants ſhall eate, and ye ſhall be hungrie: my ſeruants Eſai. 26. 13. 14. 15.ſhall drinke, but yee ſhall be thirstie: behold my ſeruants ſhall reioyce, but ye ſhall be aſhamed. my ſeruants ſhall ſing for ioy of heart, but ye ſhall howle for ſorrow of heart, and vexation of ſpirit.
The oppoſition is: In the tranſgreſſion of the wicked there is a ſnare, and therefore they ſhall mourne and howle: but in the obedience of the righteous there is ſafetie, and therefore they ſhall reioyce and ſing.
Verſ. 7. The righteous conſidereth the cauſe of the poore: but the wicked regardeth not to know it.
THe righteous conſidereth the cauſe of the poore,] Doth informe himſelfe by the beſt meanes hee can of the ſtate and equitie thereof, and knowing it, doth approue of it, and himſelfe allowing thereof, doth labour that right alſo according thereto, may be yeelded vntounto it: hereof Iob propoſeth himſelfe for an example, ſaying, I was the eyes to the blind, and I was the feete to the lame. I was a father to the poore, and when I knew not the cauſe, I ſought it out diligently. I brake alſo the iawes of the vnrighteous man, and plucked the prey out of his teeth. But the wicked regardeth not to know it, hee hath no minde to looke into, or defend the cauſe of the poore; willing he is to hauehave it as little ſifted into, or debated, as may be, and when it is queſtioned and rifled into, he would be glad to ſee little equitie in it, but that his complaints ſhould appeare to be vniuſt clamours, to the end hee might with leſſe diſgrace giuegive countenance to the poore mans wealthie aduerſarie, and gratifie him by paſſing the ſentence on his ſide.
Verſ. 8. Scornefull men bring a citie into a ſnare: but wiſe men turne away wrath.
SCornefull men] Men deſperate in wickednes, which deride all inſtructions and goodneſſe, ſuch as hauehave giuen ouer, and fold themſelues to the practiſe of iniquitie, bring a citie into a ſnare, in danger the ſame, and be as it were authors of the ruine of the ſame, (or as the word will well and properly beare it) do ſet fire on a citie, or blow it vp: though all of them bee not agentsiaphich…. in powder plots, yet none of them is free from conſpiracie againſt Prince and people, againſt the publike ſtate of the Common-wealth, and eueryevery perticular mans fortunes, by their crying ſinnes of high contempt of God and religion, and therby incenſing the diſpleaſure of the Lord againſt the whole nation. For ſinfull men be dangerous and hurtfull in all places where they dwell: their counſell is peſtilent: their example is ſcandalous, their abominations doe haſten Gods iudgements vponupon al their neighbours: But righteous men turne away wrath, pacifie the Lords diſpleaſure, and ſtay the iudgements which are readie to fall, by their prayers and humiliation: by their faithfulnes and obedience: and by their whole intentiue ſtudie and trauell to expell ſinne out of the places where they dwel, and to purge away thoſe prouocations which may draw downe the curſe vponupon them, and their neighbours. See chapter 11. 12.
The oppoſition is: Scornefull men do kindle Gods wrath, and thereby doe bring the city in a ſnare, and expoſe it to deſtruction: but righteous men do turne away wrath, and therby deliuer the citie from perill.
Verſ. 9. If a wiſe man contend with a foole, whether he be angrie, or laugh, there is no reſt.
IF a wiſe man] Indued with vnderſtanding and pietie, contend with a foole, with a peruerſe and obſtinate ſinner, conuincing him of his faults, or perſwading him to any good, or in any ſort debate the matter with him contrary to his liking, whether the wiſe man be angrie, deale roughly or ſharply with him, or laugh, vſe more mildnes, or gentlenes in his diſcourſe, there is no reſt, hee gaineth no eaſe, or profit by it, the other is ſo incorrigible: For they that louelove ſinne, peruert and quarrell at all meanes that ſhould reclaime them from the ſame: For if he be dealt with in good ſadneſſe, earneſtly with a ſterne and auſtere countenance: if waightie reaſons be alleaged, or forcible ſpeeches or perſwaſions be vſed, all this will bee reputed for vncharitablenes, for iudging, for cenſuring, for rigorous vrging of the law: but if hee be intreated with the ſpirit of mildnes, with humble requeſt, with faire ſpeech, with friendly lookes, with all courteous and gently vſage, this maketh him the more inſolent, he thinketh that he is much feared, and they dare not reproue him as a man faultie: if this gentlenes be not this way wreſted, then it carrieth an imputation of diſſimulation and flatterie, that they ſpeake him faire, and fawne vponupon him, but louelove him not. Iohn came mourning, liuing more ſtrictly, and preaching more roundly then ordinarily Chriſt did, and him the froward companie of the Phariſies, and their adherents, accuſed to deale with a wicked ſpirit, and to be poſſeſſed with a diuell. Our Sauiour Chriſt was farre more ſociable and affable, hee vſed refreſhings by wine, and meates, after a more liberall manner, and with greater libertie, and his miniſterie was more lightſome and comfortable, and hee was taxed with epicuriſme, and voluptuouſnes, as if he had been a mate both in licentiouſnes, and ſocietie with the worſt.
Verſ. 10. The bloodthirstie hate the vpright: but the iust ſeeke his ſoule.
THe bloodthirstie] Cruell men, and ſuch as are miſchieuouſly minded, hate, carrie malice in their hearts, and accordingly purſue in their words and actions, him that is vpright, eueryevery one which looketh carefully to his ſteps, that hee in good couerſation may pleaſe the Lord, and be profitable to his brethren: for rhe worſe any man is, the more maleuolent minde he beareth againſt ſuch as are faithfull and godly. It is the note of a damnable and mercileſſe man, to be at deadly enmitie with any one who hath any goodneſſe in him: becauſe the light of …e one reproueth the darkneſſe of the other, and the courſe of both their conuerſations is quite contrarie: and therefore Kain at the beginning of the world (in a manner) hated Abel his owne brother, his onelyonly brother, and that to death. Eſaus wickedneſſe in the Scripture offered to our view, in his rancour toward plaine, innocent, and harmeleſſe Iacob: Achab profeſſed his hatred toward Elijah: and Saul declared his in purſuit of Dauid: and the enuie of the Scribes and Phariſees toward Chriſt, is ſcarce vnknowne to any▪ God in his decree hath appointed that it ſhould be ſo, and therefore it cannot be otherwiſe: for Satans brood neuer could, nor euer ſhall beare louing affection to the ſeed of the woman: he that hath a quarrell againſt Chriſt in his Goſpell, will alſo certainly maligne Chriſt in his members, though they were the neereſt, or beſt by kindred or nature vntounto him: but the iuſt, but the godly, and kind hearted people whom hee calleth iuſt, becauſe of the fruites of their righteouſneſſe and mercy, will ſeeke his ſoule, care greatly to maintaine and defend his life, whereof the bloodie men would ſo faine bereaue him: as Obadiah did the Prophets, whom hee hid from the violent and cruell hand of Achab and Iezabel: and Abedmelech in ſpeaking to the King in the behalfe of Ieremiah, that he ſhould not bee afamiſhed in the priſon. See chap. 24. 11.
Verſ. 11. A foole vttereth all his mind: but a wiſe man will keepe it in till afterward.
A Foole vttereth all his mind, He hath nothing in him but he will eaſily bewray it: for he blazet… abroad his owne ſecrets, yea and his friends counſels, intents, and affaires vnſeaſonably; and therefore hee is heere compared to an vnfrugall houſe-keeper▪ which la…ſheth out that in a day, which might ſuffice himſelfe and his familie a whole weeke: but a wiſe man, he that hath a ſtay of himſelfe, and is endued with diſcretion, keepeth it in till afterward, he containeth whatſoeuer he hath in his mind, and reſerueth his ſpeech vntounto the fitteſt ſeaſon, that hee may vtter it in time and place moſt commodious. See chap. 14. 33. and 15. 2.
Verſe 12. Of a ruler that hearkeneth to lies, all his ſeruants are wicked.
OF a ruler that hearkeneth to lies,] Which admitteth them into his eares, and giueth entertainment to them in his heart, which is the property of a wicked man, which maketh his mind and ſenſes a ſincke, wherinto al the filthy channels do emptie themſelues, all his ſeruants are wicked, delighted alſo to heare lies, and report them, to ſurfeit with the exceſſe of leaſings, and falſhood, and to vomit out the ſame into their maſters boſome: for euill maſters be commonly peſtred with leaud ſeruants: as was Caiphas the high Prieſt, whoſe very maides and wenches were fraught with malice, and readie to picke quarrels whereby to intangle the Diſciples of our Sauiour. And this commeth to paſſe, becauſe Gods iudgement is vponupon them, to plague them with illuders: as Achab was with the falſe Prophets: and their owne choyce is of ſuch as will humour them, and ſerue their turnes.
Verſ. 13. The poore and the vſurer meet together, and the Lord lighteneth both their eyes.
THe poore and the vſurer,] The needie and wealthie (hee doth by a Periphraſis call rich men vſurers, becauſe commonly vſurers are rich men, and many rich men get their goods by vſurie, or other indirect courſes; or hauing by better meanes gotten a ſtocke, doe afterwards let out the ſame for vſe and intereſt. The words be indifferently tranſlated, menaiſh tecacim. of vſuries, or men of deceits.) Meet together, either in companie, or in ſtate; the poore growing to wealth, and ſo is made the rich mans equall, or ſuperiour; or the rich falling into decay, and ſo is become the poore mans companion or inferiour: as trauellers comming from diuers, and ſomtimes contrarie waies, doe meet the one with the other in their paſſage, or arriue at the ſame place. The ſame ſimile is pointed at in the ſame word, though for a different purpoſe, Pſalm. 85. 10. 11. There is a meeting alſo of ballances, when the higher ſcale is made heauier, and ſinketh downeward, and the lower becommeth lighter, and riſeth vpward, vntill there bee euen waight: let the reader conſider which of the compariſons is the moreCheſed veemeth niphgaſhu. fit. The Lord lighteneth both their eyes, giueth each of them their life, and their being, and vſe of ſenſes, both of ſeeing, which is periphraſtically deſcribed by the illumination of their eyes, and of hearing, taſting, &c. The illumination of the eyes is ſo taken in other texts of Scripture: as in the firſt chapter of Iohn, and the eighth verſe: In it (meaning in Chriſt) was life and the life was the light of man: and in the ninth verſe: this was the true light that lighteneth eueryevery one that commeth into the world: and the prophet praying for defence againſt his enemies, that his life might be protected, and not taken away by their violence, entreateth the Lord to lighten his eyes that be ſleepe not in death: the ſenſe then is altogether one, or littlePſal. 13 3. different from that ſentence which wee hauehave expounded in another place: the rich and the poore meet together, and the Lord is the maker of them both. And tendeth to this purpoſe, that albeit an outward eſtate doe make an imparitie betweene one and another amongſt men, yet ſo it doth not before the Lord: hee createth all; hee giueth and preſerueth life to all; hee beſtoweth the benefit of ſenſes vponupon all: the abundance of the rich communicateth not this, nor the ſcarcity of the poore depriueth him of it.
Verſ. 14. The King that iudgeth the poore in truth, his throne ſhall be establiſhed for euer.
THe King,] EueryEvery Magiſtrate: but he nameth him, becauſe he is chiefe, and others are without thrones, where with he is dignified, that iudgeth the poore in truth, that defendeth a poore man in a iuſt cauſe: (for the Lord eſpecially reſpected the poore in the vſe of magiſtracie, as hee commandeth in the Pſalme, Doe right to the poore and fatherleſſe, doe iustice to the Pſal. 82. 34.poore and needie. Deliuer the poore and needie, ſaue them from the hand of the wicked: becauſe theſe are weake, and ſubiect to many dangers, and far…e vnable to reſiſt the violence of the mighty) his throne ſhall bee establiſhed for euer, his kingdome, gouernment, and proſperous ſtate ſhall continue. See chap. 16. 1…. and 20. 28.
Verſ. 15. The rod and reproofe giuegive wiſedome: but a child left to himſelfe, maketh his mother aſhamed.
THe rod,] Stripes, or corrections giuen by the hand vntounto a child, when need and occaſion requireth it, and reproofe, that is, a rebuke giuen by word, ſometimes threatning, or any kind of ſharpe ſpeeches, giueth wiſedome, are inſtruments and meanes to make him wiſe, by terrifying him from his faults, and cauſing him to looke better to his waies for feare of blame, and ſmart of puniſhment. See chap. 22. 15. but a child left to himſe…fe, to follow his owne will, and doe what he luſteth without reſtraint, being neither chaſtened with the rod, nor controled with words, but fondly cockered and born with in all faults: as Adoniah was by Dauid: …ameth his mother, is a greefe and reproch to both his parents, but eſpecially to his mother, whom more audaciouſly hee contemneth: and becauſe ſhee is commonly more acceſſarie to his diſ…olute behauiour then the father, who can hardly abide that her darling, in his tender age, ſhould bee roug…ly ſpoken vntounto, or ſharpely dealt withall. See chap. 15. 20.
The oppoſition is: The rod and reproofe giuegive wiſedome, and therefore a child well nurtured, and duly k…pt vnderunder, is an honour and credit to his parents: but neglect of the rod and rebuke doe nouriſh follie; and therefore a child left to himſelfe, doth miniſter greefe to both his parents, but ſpecially hee maketh his mother aſhamed.
Verſe 16. When the wicked are multiplied, tranſgreſſion is encreaſed: but the righteous ſhall ſee then fall.
WHen the wicked are multiplied,] Either in number, but ſpecially in their eſtate, tranſgreſſion encreaſeth, they are the more rebellious, and ſinne with greater audaciouſnes, and preſumption: as the prophet ſaith; As they were encreaſed, ſo they ſinned against me; therefore I will turne their glory Hoſ. 4. 7.into ſhame. And therefore Moſes doth liuely deſcribe the venome of vnſanctified proſperity, which maketh men fierce againſt God himſelfe, who iadiſhly like thankleſſe beaſts doe winſe, and ſpurne at him with their heeles. But Ie…urun waxed fat, and k…cked: thou art waxen fat, thou art growne thicke, Deut. 32. 15.thou art couered with fatneſſe: then he forſooke God which made him, and lightly esteemed of the rocke of his ſaluation. Their pride which alwaies groweth as faſt as their fortunes, is a principall cauſe of their contempt: and their power ſerueth them to beare out all matters without puniſhment, or reſiſtance: when they were fewer, and had leſſe, they were as tender prickles; but now by growth, and encreaſe of ſap, they are become brambles, and ſharpe thornes; now they can doe miſchiefe by force and violence: now they can preuaile with others to bee like vntounto themſelues, by perſwaſions, by counſels, by countenance, by impunitie, and by protection: but the righteous ſhall ſee their fall, their deſtruction and ouerthrow: as if he ſhould hauehave ſaid, the number, the greatneſſe, and the ſinfulnes of theſe wicked miſcreants, is vndoubtedly a trouble, and feare to the righteous: but let them not be diſcouraged, they ſhall as well ſee them come downe, as they did to riſe vp: for neither might, nor multitude will keepe ſinners from deſtruction: for though a tree hauehave many branches, and great bowes, and ſtrong armes, yet it is not defended thereby from the axe, or blaſts of the wind; and therefore God will hauehave his people ſee their ruine; as ſometimes they ſaw the Egyptians drowned, or Haman hanged: becauſe they ſhould partake of comfort after many ſorrowes, and yeeld vntounto him the honour of his truth, when they behold the performance of his promiſe, and the efficacie of …is prouidence: and thereby the ruine of impious perſons is made the more bitter and burthenſome vntounto them, when they ſhall ſee them to bee ſpectators of their miſerie, whoſe fall they hoped for, and whoſe happineſſe they maligned.
Verſ. 17. Correct thy ſonne and he ſhall giuegive thee reſt, yea hee ſhall giuegive delight to thy ſoule.
COrrect thy ſonne,] Admoniſh thy child, either ſonne or daughter, by rebukes and checkes, or (if need require) ſmite them with the rod or wand, according to the quality of the fault, and the yeeres and ſtature of thy child, and hee ſhall giuegive thee reſt: wheras before his misbehauiour and euill manners did trouble and diſquiet thee, now his reformation and amendment ſhall put an end to thy griefe, and feares, and refreſh thee after thy teares and ſorrow for him, if God adde his bleſſing to thine endeauours: and this is the beſt meanes that can bee vſed, euen his owne ordinance for that purpoſe: for nurtured children, whoſe hearts God doth ſmite with humiliation for their faults, as parents ſmite their backe with the rod, or their eares with reproofes, doe (as it were) bring a cheere of quietneſſe vntounto them, after their dread and paines: they ſhall need to take no thought for them after grace is wrought in their hearts, they may ſleepe quietly vponupon their beds, and put away all diſtruſtfull cogitations, and he ſhall giuegive delight to thy ſoule, his ingenuitie, towardneſſe, and vertuous diſpoſition will affect thine heart, and cheere vp thy ſpirits, for that his goodneſſe which thou doſt preſently obſerue, and that future happineſſe which thou doſt foreſee to remaine for him: for euen as a ground well tilled, or dreſſed, or trees well pruned, or looked vntounto, bring forth to the husbandman ſweet flowers, good commodities, and delectable fruits: ſo the well gouerned child will vtter ſuch gratious ſpeeches, ſhew himſelfe ſo obſequious, and tractable to all good inſtructions, and eueryevery way conforme himſelfe to the contentation of his parents, that their ſoule ſhall hauehave great delight and comfort in him.
Verſe 18. Where there is no viſion the people periſh: but they that keepe the law are bleſſed.
WHere there is no viſion] Where there is no wholeſome, and ſincere preaching of Gods doctrine out of his word: (for the meſſage of the Prophets was wont to be called a viſion, and the Prophets themſelues called ſeers;) the Iſai 11. 1. Sam. 3. 2. & 9. 9.people periſh, are expoſed to the greateſt euils that can be, both of ſoule and body: as to infidelitie; to ignorance; to the motions of Satan, whereby they are drawen into iniquitie at his pleaſure, to the damnable luſt, and affections of their owne hearts, to impenitencie and hardnes of heart, to the wrath of God, and to the hazard of endles damnation. In the Hebrew text it is ſaid they are made naked, as ſouldiers among the ſhot and weapons of their enemies, without armour on their backes, (in which ſenſe it is ſaid that Saul prophecied all day naked)1. Sam. 19. 24. or to people ſtript of their garments, whereby it commeth to paſſe, that they are ſtarued with cold in the time of winter, or toſted with heate in the ſommer, and are made an obiect of ſhame and contempt to all that looke vponupon them. Now the viſion is ſaid not to be, when God hath ſhut vp the eyes of them that ought to be teachers, that the Scriptures are as a claſped Iſa. 29. 9.booke, or ſealed letter which cannot be read, and therefore no ſound doctrine is taught by them at all: but there is a woefull famine of the word of God. And the viſion is ſaid not to be Amos 8. 11.when the word is ſometimes expounded, but not ſincerely, faithfully, and diligently, ſo that the people may be as ſheepe without a ſhepheard, in the middeſt of great plenty of ſuch as take vponupon them to bee teachers: but they that keepe the law, Mat. 9. 36.which conſcionably, and conſtantly addreſſe themſelues to retaine that which they heare, to beleeue that which is teſtified, and to obey that which is commanded, are bleſſed, as eſtated in the promiſes of God, as inheritors of euerlaſting glory, and preſent poſſeſſors of Gods mercies and fauours, as being ſecured from the perrill of eueryevery thing that is againſt them, and aſſured of the ſupplie of all things which will doe them good: this is bleſſednes, and theſe are men that doe partake of it: for diuers heare the word but it is to their condemnation, and therefore the outward ioyning of the exerciſes of religion maketh not any happy, vnleſſe they hauehave alſo their portion in the power thereof by the ſpirit of God, and be transformed into the image of Chriſt.
Thus the oppoſition is: Where the viſion faileth the people periſh, and curſed is he that hauing the law doth not obey it: but where the viſion is the people may be ſaued, and bleſſed is he that keepeth the law.
Verſe 19. A ſeruant will not be corrected by words: for though he vnderſtand he will not anſwere.
A Seruant] An inferiour, of ſeruile diſpoſition, a froward and ſtubborne perſon, will not he corrected with words, bare words without ſtrokes, or other puniſhment, will not ſuffice to reforme him, though he vnderſtand, notwithſtanding he apprehend what thou meaneſt, yet he will not anſwere, either when he is commanded ought, he pretendeth that he heareth not what is ſaid vntounto him: or when a queſtion is asked of him, he will ſtand mute, and hold his peace, out of a curſt ſtomacke: or though he heare, and ſpeake, and promiſe that he will doe all which is giuen in charge, yet he anſwereth not in this ſenſe, becauſe he putteth not in practiſe. Such ſtubborne obſtinate perſons adde to their owne miſerie, and bring burdens vponupon their owne backes, which they might be freed from.
Verſe 20. Seeſt thou a man haſtie in his matters, there is more hope of a fooole then of him.
SEeſt thou a man haſtie in his matters] One that is carried headlong without aduice, or circumſpection, for the attempting, or managing of his affaires, marke him well, take good notice both of him, and his ſucceſſes, there is more hope of a foole, then of him, a naturall, and one whom God hath depraued of the facultie, and benefit of vnderſtanding, and diſcretion: the cauſe of this temeritie and raſhnes is an ouerweaning conceit of his owne wiſedome: and therefore this ſentence little differeth in ſenſe from the twelfth verſe of the 26. Chapter
Verſ. 21. He that delicately bringeth vp his ſeruant from a childe, ſhall hauehave him become as his ſonne at length.
HE that delicately bringeth vp his ſeruant] Which make too much of an vnworthie ſeruant, by lifting him vp to offices, whereof hee is incapable, and altogether vnfit for the place: or cloatheth him with apparell too fine for his degree: or feedeth him too daintily to the nouriſhment of his luſts: or giueth him too large allowance for his expenſes: or ſuffereth him to take too much eaſe: or vſeth him with ouer great familiaritie, from his youth, from his firſt beginning a long ſeaſon after, that doth not in time take him downe, and make him learne to know himſelfe better, ſhall hauehave him become as his ſonne at length, at length hee will take ſtate vponupon him, and become a young maſter in the houſe, after an inſolent and arrogant manner, as if al theſe fauours were due vntounto him of right: ſo vngratefull he will be vntounto his maſter, as that he will thinke him bound to preferre him; and ſo imperious ouer his fellowes, as that hee will thinke hee may domineere ouer them; and ſo malapert to the children of the familie, as that hee will make himſelfe to be their equall: For the more kindly wicked men be dealt with, the more vnthankfull and inhumane they ſhew themſelues.
Verſe 22. An angrie man ſtirreth vp ſtrife, and a furious man aboundeth in tranſgreſſion.
AN angrie man ſtirreth vp ſtrife. See cap. 15. 18. and a furious man which ſuffereth himſelf to be tranſported with rage & indignation, which is wedded to his paſſiō, as a man is to his wife: (for ſo much may the originall word import) aboundeth bagnal chemah.in tranſgreſſion, being inflamed with wrath, hee not only breedeth contention, but bringeth foorth an number of ſinnes of ſundrie ſorts: he curſeth, he ſweareth, he reuileth, he ſlandereth, he enuieth, he murmureth, he fighteth, and is readie alſo to commit murther, and many in that moode ſpare not to ſhed blood, and lay violent hands vponupon thoſe whom they deale with.
Verſe 23. A mans pride ſhall bring him low: but honour ſhall vphold the humble in ſpirit.
A Mans pride] Either lurking in his heart, or expreſſed by word, deede, countenance, apparell, and ſuch like, ſhall bring him low, ſhall be a cauſe of his abiection and debaſement, where he was before of higher eſtate and great eſtimation: but honour ſhall vphold the humble in ſpirit, good eſteeme, and credit, due praiſe and commendation, good plentie, and ſufficiencie of maintenance, and (if it behooffull for him, and may ſtand him in ſtead) offices, dignities, and meete preferments, ſhall vphold, raiſe vp, and keepe vp the humble in ſpirit, ſuch as are of lowly mind, and ſeeke leaſt after either praiſe or pr…tion. See chap. 11. 12. and 15. 33. and 18. 12.
Verſ. 24. Who ſo is partner with a theefe, hateth his owne ſoule, and which heareth curſing, and bewraieth not.
WHo ſo is partner with a theefe, Which maketh himſelf acceſſary vntounto his ſtealth, or robbery, either by counſell, or conſent: or by receiuing of ſtolne goods: or by concealing of thoſe whom he knoweth to be offenders in this ſin, hateth his owne ſoule, dealeth as euill with himſelfe, as if hee had a quarrell againſt his owne life and welfare, by mak…ng himſelfe ſubiect to danger of law, to infamie, and to the diſpleaſure and curſe of God, in as much as thee… and robbers ſhall not inherit the kingdome of God. And the Prophet proueth the diſſembling Iſraelites to be liable to ſuch a ſentence, as ſhould be denounced vponupon them at the iudgement ſeate of God, and accordingly executed: becauſe when they ſaw … theefe they conſented with him. And he which heareth curſing, Pſal. 5. 58.and bewraieth it not, in the like caſe is he, and an enemie alſo vntounto his owne ſoule, which heareth curſing, in whoſe cares blaſphemies, ſwearing, bitter, malitious, or any manner of inormous ſpeeches are vttered, and hee declareth it not, neither reprooueth the partie ſo faultie, although hee be ſuch a one whom it is wiſedome to admoniſh, and it well becommeth him ſo to do, neither informeth any other who may be a Phyſitian to the partie delinquent, and miniſter medicines vntounto him to cure his ſoule. And therefore after this manner the Lord doth cenſure this ſinne in the law: If any ſoule heare the Leuit. 5. 1.voyce of ſwearing, and is a witnes whether he hath ſcene it, or knowne of it, and doe not vtter it, he ſhall beare his iniquitie. Silence then kept in ſuch caſes cauſeth men to incurre the recompence that is due to other mens offences, as themſelues by bearing with them, and winking at them, hauehave intangled themſelues with the guiltines thereof, and ſo make themſelues obnoxious vntounto them.
Verſ. 25. The feare of a man bringeth him into a ſnare: but he that truſteth in the Lord ſhall be ſafe.
THe feare of a man] Not the ſpirituall feare, and ſonnelike reuerence of God with dread to doe ought that may diſpleaſe him: For happie is he that feareth alway: nor the natural feare of dangers and troubles, ſo long as it keepeth in compaſſe, and is ſanctified by the ſpirit of God: but that ſlauiſh and cowardly feare, that daſterlines of heart which ſpringeth from infidelitie, and either detaineth a man from performing his dutie, and thruſteth him on forwards, to the doing of that which is vnlawfull, bringeth him into a ſnare, into great perplexities, and diſtreſſes, and ſometimes into great dangers and miſchiefes: for the want of Chriſtian fortitude is both ſinfull, and hurtfull. This complaint doth Ieremiah make of the impious caitifes of his time, They bend their tongues li…e a bow for Iere. 9. 3.lies: but hauehave no courage for the truth. When Abraham and Iſaack began to bee ſurpriſed with this, their feete were preſently in the ſnare, by diſclaiming their owne wiues, and after a ſort proſtituting them, or at leaſt expoſing them to the vnchaſt eyes and powers of heathen Princes. And in what a plight was Dauid at Gath when hee was ouertaken with it, who vponupon two much timiditie, and diſtruſt of Gods protection, auoided the land of Iſrael, and caſt himſelfe into the Philiſtims hands, among whom hee was brought into miſerable ſtreights, being driuen to counterferte madnes, and to play the part of a lunatick and frenticke perſon, as if hee had been quite beſides himſelfe? And Peters example was memorable, who letting his courage to fall from him, and fearefulnes to poſſeſſe him, was well neere vanquiſhed by feeble ſouldiers, the porters at gates, and baſe perſons, a woman, a girle, a contemptible wench, made him to yeeld vp his weapons, and to yeeld himſelfe (as it were) captiue into their hands, they compelled him to lye, to ſweare, to forſweare, and to abiure his own maſter, whō not many houres before he promiſed boaſtingly to die with. But he that truſteth in the Lord, the perſon which is ſecure of the good will of God, which conſtantly ſuffereth afflictions, and as a valiant ſouldier of Ieſus Chriſt proceedeth in well doing, ſhall be ſafe, and ſure vnderunder the Lords defence: he will be as an high rocke vntounto him, and for a tower and caſtle, ſo that nothing ſhall touch ſuch a one to doe him hurt.
The oppoſition ſtandeth thus: A mans feare doth bring him into a ſnare, and hee that hath not his confidence in God ſhall be in danger: but the boldnes of a man doth preſerue his libertie, and he that trusteth in the Lord ſhall be ſafe.
Verſ. 26. Many ſee…e the fauour of a ruler: but eueryevery mans iudgement is from the Lord.
MAny ſeeke the fauour of a ruler,] Many imploy all their friends, and vſe all poſſible meanes to hauehave the Magiſtrate made for them in their ſuites and queſtions. See chap. 19. 6. But eueryevery mans iudgement, the ſentence which the Magiſtrate ſhall paſſe vponupon eueryevery mans cauſe, whether it bee to cleere him, or to caſt him, is of the Lord, who hath decreed what ſucceſſe eueryevery man ſhall finde, and directeth the Magiſtrates mouth to pronounce the ſentence, which his prouidence hath appointed to bee giuen: and howſoeuer man may be corrupt in acting of that which he hath determined; yet his proceeding is abſolutely iuſt and righteous. Pilate condemning Chriſt to death, paſſed as wrongfull a ſentence as euer proceeded out of mans mouth; and yet our Sauiour told him, whatſoeuer he ſhould be able to doe againſt him was aſſigned him from aboue, and the Lord had fore appointed it.
Verſ. 27. The vniuſt man is an abomination to the iuſt, and he that is vpright is an abomination to the wicked.
THe vniust man is an abomination to the iuſt] The iuſt doth iuſtly abhorre the vngodly, not in reſpect of their perſons, but for, and according to their deſerts: becauſe they are Gods enemies, & aduerſaries both to their ſoules, and to the whole Church, and bring plagues and iudgements vponupon thePſal. 139. 21. whole nation: and what fellowſhip can there bee betweene righteouſnes and vnrighteouſnes? or of the ſeede of the woman with the ſeede of the ſerpent? On the contrarie ſide, he that is vpright that leadeth an vpright and holy life, is an abomination to the wicked, hated of him with great deteſtation, but vniuſtly, and without all deſert: for there is cauſe rather of louelove, and kinde affection. But hence ariſeth the quarrell, that the vpright mans workes are good, and his euill: and becauſe the vpright man will not runne to the ſame exceſſe of riot with him: and becauſe hee will either actually or vocally reproue his ſinnes: and becauſe his heart is affrighted, and terrified with the preſence and companie of the vpright: and becauſe the vpright and godly man is not of this world. See theIoh. 15. 19. tenth verſe of this Chapter.