Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Proverbs · Chapter 28
CHAP. XXVIII. Verſ. 1. The wicked fly when none purſueth.]
NOne but their own Conſciences; Facti ſunt à corde ſuo fugitivi, as Tertullian hath it. Such a fearful Fugitive was bloudy Cain, who cried out, when there were yet few or none to purſue him,Gen. 4. Joſh. 24.12 Every man that meets me, ſhall kill me. Such were thoſe curſed Canaanites, that were chaſed by Gods Hornet ſent amongſt them, that is, by the bloud-hounds of their own conſciences. Such were thoſe Syrians, that ſtruck with a Panick terrour, fled for their lives, and left their rich Camp for a booty to the Iſraelites, Deut. 28.2 King. 7.7. The ſhadow of the Mountains ſeemed armed men to guilty Gaal. Judg. 9.36. The Burgundians expecting a battel, thought long thiſtles were launces. God ſends a faintneſſe into the hearts of the wicked, and the ſound of a ſhaken leaf frights them. In Arithmetick, of nothing comes nothing, yet they fear where no fear is: As Cardinal Creſcentius feared a fancied devil walking in his Chamber like a great Maſtiff,Act. & Mon. and couching under his table as he was writing Letters to Rome againſt the Proteſtants: As Richard the third thought he ſaw in his ſleep divers Images like terrible Devils,Polyd. Virgil. pulling and haling at him, after he had, Joab-like, ſlain two men more righteous than him, his two innocent Nephews: As Charls the ninth of France, Thuan.after the cruel Maſſacre, could neither ſleep nor wake without Muſick to divert his ſelf-accuſing thoughts; ſo hotly was hee haunted and followed with the furies of his own Conſcience: As the Spaniſh Fleet in eighty eight, Venit, vidit, fugit, as the Zelanders thereupon ſtamped their new coyn.Carltons Remembrancer. Speed. 1206. The Hollanders alſo ſtamped new monies with this invincible Armado (as the Spaniards in their pride had ſtiled it) having this Motto, Impius fugit, nemine ſequente, The wicked fly when no man purſueth. I pitty the loſſe of their ſouls (ſaith a reverend man) that ſerve themſelves as the Jeſuite in Lancaſhire, followed by one that found his Glove, with a deſire to reſtore it him,Mr. Sam. Ward but purſued inwardly with a guilty conſcience, leaps over a hedge, plunges into a Marle-pit behind it unſeen and unthought of, wherein he was drowned.
But the righteous is bold as a Lion] Conſcientia pura ſemper ſecura, a good Conſcience hath ſure confidence; and he that hath it, ſits, Noah like, Medius tranquillus in undis, quiet in the greateſt combuſtions, freed, if not from the common deſtruction, yet from the common diſtraction; for he knows whom hee hath truſted, and is ſure, that neither life nor death, nor things preſent, nor things to come,Rom. 8.38. can ever ſunder him from Gods love in Chriſt. He is bold as a Lion, ſaith the Text: yea as a young Lion, that is in his hot bloud, and therefore fears no other creature; yea when he is fiercely purſued, hee will never once alter his gate, though he dye for it. No more will the righteous man his reſolution againſt ſin, ſuch is his Chriſtian courage. Daniel choſe rather to be caſt to the lyons, than to bear a lyon in his own boſome, to violate his conſcience. The primitive Chriſtians choſe rather to be abandoned, ad leones, quam ad lenones, they preferred affliction before ſin. And this their perſecutors counted not courage and magnanimity, but wilfulneſs and obſtinacy;Tertul. in Apolog. But they knew not the power of the Spirit: nor the privy armour of proof, that the righteous have about their hearts, that inſuperable faith whereby ſome have ſtopped the mouths of lyons, quenched the violence of fire, &c. Heb. 11.33.34. and whereby they do all daily encounter, and conquer that roaring lyon, the devil, quenching his fiery darts, &c. Eph. 6.
Verſ. 2. For the tranſgreſſion of a land, many are the Princes] Either many at once, or many ejecting and ſucceeding one another, to the great calamity and utter undoing of the People; as may be ſeen in the books of Judges and Kings, as in the Roman ſtate after Nero's death, by the ſucceſſion of Galba, Otho, and Vitellius. What a deal of trouble was here in the time of the Heptarchy? and in the diſſenſions of the two houſes of York and Lancaſter? cauſing the death of twice as many natives of England, Daniels hiſt. 249.as were loſt in the two conqueſts of France: beſides 80 Princes of the blood royal ſlain. And all this is ſaid to be for the tranſgreſſion of a land, thus chaſtiſed by the LORD. Elihu tells Job, that the hypocrite is ſet to reign for the peoples ſin, Job. 34. and Levit. 26. it is threatned as an heavy curſe: If yee ſtill treſpaſs againſt mee, I will ſet Princes over you that ſhall hate you; miſchievous, odious Princes, odious to God, malignant to the People. And Iſa. 3.4. I will give children to be their Princes, and babes ſhall rule over them. How many Kings had the ten Tribes after their defection from the houſe of David, and not one good one amongſt them all? And what got moſt of the Roman Ceſars by their haſty honours, niſi ut citius interficorentur (ſaith one) but to be ſlain the ſooner? Very few of them till Conſtantine, but died unnatural deaths. If ye do wickedly, ye ſhall periſh, both you and your King, 1 Sam. 12.25.
But by a man of underſtanding and knowledge] As one ſinner may deſtroy much good, Eccleſ. 9.18. ſo one excellently wiſe man (called here a man of underſtanding knowledge, there is no copulative in the Original) the ſtate may be prolonged, there may be a lengthening of its tranquillity, it may be delivered by the pureneſs of thine hands, Job 22.30. See 2 Sam. 20.16. &c. Eccleſ. 9.13. &c. Jer. 5.1. Religious and prudent Princes eſpecially, may do much in this caſe, 2 King. 22.20.
Verſ. 3. A poor man that oppreſſeth the poor, &c. Such an oppreſſour bites hard (as a lean louſe doth) makes clean work, plunders to the life, as they ſay omnia corradit & converret. Poor men ſhould pitty poor men, as knowing the miſery of poverty: but to oppreſs or defraud their comperes, is greateſt inhumanity, as that mercileſs fellow ſervant did, Matth. 18.28. &c. A Weeſel is a ravenous beaſt as well as a Lyon, a Sparrow-hauk as greedy as an Eagle, and more mercy is to be expected from thoſe more noble creatures, than from the baſe and abject.
Verſ. 4. They that forſake the Law, praiſe the wicked] As Machiavel doth Ceſar Borgia, that bipedum nequiſſimum, propoſing him for a pattern to all Chriſtian Princes; as Onuphrius (the Popes Biographer) doth Hildebrand or Gregory 7th in five books written of his noble acts, and great virtues; whom Cardinal Benno truly deſcribeth to have been a murtherer, an adulterer,Epiphan. barc…. 38. a conjurer, a Schiſmatick, an heretick, and every way as bad as might be. Epiphanius tells us that there were a ſort of brain-ſick hereticks that cried up Cain, and were therefore called Cainites. They alſo commended the Sodomites, Korah, Judas the traitour, &c. In the book of Judith, the act of Simeon and Levi upon the Shechemites is extolled, and there was one Bruno that wrote an Oration in commendation of the devil.
But they that keep the law, contend with them] Moved with a zeal of God, they cannot be ſilent: As Craeſus his dumb ſon, they cry out, Wilt thou …ill my father, diſhonour my God, &c? Good blood will never belye it ſelf, good metal will appear. How did young David briſtle againſt black-mouthed Goliah, and enter the liſts with him? Do not I hate them that hate thee? ſaith he,Pſal. 139. Yea, I hate them with a perfe… hatred, I caſt down the gauntlet of defiance againſt them, I count them mine enemies. Aſa cannot bear with Idolatry, no not in his own mother. Our Edward the ſixth would by no means yield to a toleration for his ſiſter Mary, though ſolicited thereunto by Cranmer and Ridley, for politick reſpects. Mihi qu…dem Auxentius non alius erit quam diabolus, quamdiu Arrianus, ſaid Hilary, I ſhall look upon Auxentius as a devil, ſo long as he is an Arrian. It was the ſpeech of bleſſed Luther, who though he was very earneſt to have the Communion adminiſtred in both kinds, contrary to the doctrine and cuſtome of Rome, yet if the Pope (ſaith he) as Pope, commanded me to receive it in both kinds, I would but receive it in one kind: ſith to obey what he commands as Pope, is a receiving of the mark of the beaſt.
Verſ. 5. Evill men underſtand not judgement] They are wiſe to do evil, but to do good they have no knowledge: their wits work not that way, they are bard and brutiſh as horſe and aſſe, Pſal. 32. Yea they fall beneath the ſtirrup of reaſon, and know not their owner, which yet the ox and aſſe doth, Eſa. 1.3. no wiſer at 70 years old, than at ſeven. Ut liberius peccent, libenter ignorant, not willing to know what they are, not minded to practice.
But they that ſeek the Lord underſtand all things] Not all that is poſſible to be known,De Baldo dice…e ſolebant nihil unquam cum ignoraſſe. as Averroes ſaith, Ariſtotle did, as the Civilians ſay their Baldus did, as the Papiſts ſay Toſtatus did: but they underſtand all things needful to ſalvation, and they often meditate on the laſt judgement.
Verſ. 6. Better is the poor, &c.] See chap. 19.1.
Verſ. 7. He that keepeth the law, is a wiſe ſon] It is neither good nature, nor good nurture, or breeding that can prove a man to be truly wiſe: but obedience to Gods ſtatutes, Deut. 4.6. Alphonſus King of Spain, ſirnamed the Wiſe, was a rank fool, and an arrant Atheiſt: ſo are all the worlds Wiſards.
But he that is a companion to riotous men] Or, that feedeth gluttons, whoſe belly hath no bottom.
Ingluvies & tempeſtas, barathrumque macelli.
They ſay the Locuſt is all belly, which is joyned to his mouth, and endeth at his tail, ſuch are riotous belly-gods: to feed ſuch, is to caſt away all and bring an indeleble infamy upon the family.
Verſ. 8. He that by uſury and unjuſt gain, &c.] Uſury is condemned by the very Heathens, Ariſtot. Ethic. lib. 4. c. 1. The ancient Law of the Romans make the uſurer a thief and worſe, the Hebrews make him a biting thief, who gnaweth the debtor to the very bones: yea the moſt toothleſſe uſury (that uſual plea) hath ſharp gummes, which bite as ſore as an old dogge, or an hungry fly: and under ſhew of licking whole, ſucks out the heart blood. Let thoſe who plead for it conſider, that God diſpenſeth with no uſury (Ezek. 18.8.) whether neſhec or tarbith, biting or toothleſs; that the lender deals not as he would be dealt withall, that the Goſpel makes theſe ſinners worſe than other ſinners, when it ſaith, Sinners lend to ſinners to receive the like, Luk. 6.34. but theſe to receive more, that at Rome (this day) all uſurers are excommunicated monthly; that the Canon-law drives them from the Sacrament, denies them burial, makes their will no will, as though their goods were not their own; that no man of note in all antiquity (Jews and Manichees excepted) for 1500 years after Chriſt, hath ever undertaken the defence of uſury: that Chryſoſtome is very fierce againſt it, comparing it to the ſtinging of an aſp, which caſts a man into a ſleep, whereof he dyes, &c.
He ſhall gather it for him that will pitty the poor] God will provide him an executor never mentioned in his will: or his heir (being a better man) ſhall freely diſtribute what hee hath wrongfully raked together, Eccleſ. 2.21. Job 27.16,
Verſ. 9. He that turneth away his ear from hearing, &c.] Heb. that cauſeth his ear to decline the Law, that wilfully ſlights the opportunities of hearing, and frames excuſe, truſting to his good prayers (as they call it) and conceits that he can better beſtow his time at home: this man prayes for a curſe, and ſhall have it, as Saul had; He would not hear Samuel; God will not hear nor anſwer him in his diſtreſſe. This was (as the Hebrews call it) Menſuram contra menſuram, to pay him home in his own coyn.Prov. 14.2… The back-ſlider in heart ſhall be filled with his own wayes. See the Note on chap. 1.28.
Even his prayer ſhall be abominable] See Chap. 15.8.
Verſ. 10. Who ſo cauſeth the righteous to goe aſtray, &c.] This follows fitly upon the former. Seducers and Sectaries diſſwade men from hearing the Law in publick aſſemblies, and carry them into by corners, under a pretence of prayer: like Moals they doe all their miſchief by working under ground, as Epiphanius obſerveth: they ſhall therefore periſh in their own pit. If the blind lead the blinde, &c. See the Note on chap. 26.27.
But the upright ſhall have good things in poſſeſſion] They ſhall not be ſo led away with the errour of the wicked, as to fall from their own ſtedfaſtneſſe, 2 Pet. 3.17. or to forfeit their hereditary right to the Kingdome, becauſe both the deceived and the deceiver are with the Lord, Job 12.13, 16. and it is impoſſible for the elect to be fundamentally and finally ſeduced, Mat. 24.24. ſith they are kept by the power of God through faith unto ſalvation:1 Pet. 1.5. heaven is kept for them and they for heaven; how then ſhould they miſſe of it?
Verſ. 11. The rich man is wiſe in his own conceit] He ſacrificeth to himſelf, as Scianus did; to his drag and net, as the Babylonians did;Scianus ſihi ſacrificabat. Dio. Hab…k. 1.16 hee thanks his wit for his wealth, and takes upon him as if there were none ſuch. (See 1 Tim. 6.17. with the note there) Like Iſis her Aſſe, that had gone ſo oft to the temple of that Goddeſſe, that at length ſhe thought her ſelf worſhipful. Every grain of riches hath a vermine of pride and ſelf conceit in it, and a very ſmall wind will blow up a bubble.
But the poor that hath underſtanding] That is well verſed in the bigger volume of Gods Word, and in the leſſer volume of his own heart, (which is better to him than any Expoſitor, for the right underſtanding of the Scriptures) this poor wiſe-man ſearcheth him out, finds the rich mans folly, and if need be, tells him of it, giving him a right character of himſelf. Sed divitibus ferè ideo talis amicus deeſt, quia nihil deeſt.
Verſ. 12. When righteous men doe rejoyce, there is great glory] That is, there is cauſe of common joy to all: for they have publick ſpirits, and rectified judgements, neither can they bee merry at heart when it goes ill with the Church. All comforts are but Icabods to them, if the Ark bee taken; all places but Hadadrimmons, if the Church be in heavineſſe. Terentius under Valens the Arrian Emperour, asked nothing but that the Church might be freed from Arrians: And when the Emperour tore his Petition, he ſaid, that he would never ask any thing for himſelf, if he might not prevail for the Church; for that, his happineſſe was laid up in hers.
But when the wicked riſe, a man is hidden] That is, when Tyrants are ſet up, a man, that is, a good man (for God reckons of men by their righteouſneſſe, Jer. 5.1.) is hidden, lies cloſe, and hath no heart to ſhew himſelf, leſt hee ſhould ſuffer either in his own perſon, or in his poſſeſſion. Thus the man Moſes fled and hid himſelf from Pharaoh, David from Saul, Eliah from Ahab, Obadiahs clients from Jezabel, Jeremiah from Jehojakim, Joſeph and the Child JESVS from Herod, thoſe Worthies, of whom the world was not worthy, (Heb. 11.38.) from Antiochus (that little Antichriſt) and other Perſecutors, and the Chriſtian Church from the greater Antichriſt, Revel. 12. ſo that ſhe was not to be ſought in tectis & exteriori pompa, ſed potius in carceribus & ſpeluncis, in Palaces of worldly pomp, but in Dens and Dungeons, as Hilary hath it: She fled into the Wilderneſſe, into her place, from the face of the Serpent, Rev. 12.14.
Verſ. 13. He that covereth his ſins, ſhall not proſper] Sin is a Traytor, and muſt not be hid: for if ſo, now it ſucks a mans breaſt, ſhortly it will ſuck his bloud. Sin is a ſore, and muſt be opend; a ſickneſſe, and muſt be declared to the Phyſician; the concealing of one circumſtance may endanger all. Sin is a deformity that muſt be uncovered, or God will never cover it: ſee it wee muſt to confeſſion, or ſee it we ſhall to our confuſion. If Job had covered his tranſgreſſion as Adam (or after the manner of men) hee had undone himſelf, Job 31.33. It is the manner of men (and they have it from Adam) to palliate their ſins, and plead for them, to eleviate and extenuate them, to mince and excuſe them. Sin and Shifting came into the world together. Sin and Satan are alike in this, they cannot abide to appear in their own colour. Some deal with their ſouls, as others doe with their bodies: when their beauty is decayed, they deſire to hide it from themſelves by falſe glaſſes, and from others by painting: ſo their ſins,3 Joh. 2. from themſelves by falſe gloſſes, and from others by excuſes. Theſe muſt not look for Gaius's proſperity. The Sun-ſhine alſo of their outward proſperity ripens their ſin apace, and ſo fits them for deſtruction. Never was Ephraims caſe ſo deſperate,Hoſea 4. as when God ſaid. Ephraim is joyned with Idols, let him alone. Nor Jeruſalem ſo neer deſtruction as when God ſaid, My fury ſhall depart from thee, I will bee quiet, and no more angry, Ezek. 16.42. To proſper in ſin, is the greateſt unhappineſſe that can befall a man, out of Hell.
But whoſo confeſſeth and forſaketh them, &c.] Confeſſion of ſin muſt be joyned with confuſion of ſin, or all is loſt. Papiſts uſe confeſſion as Drunkards uſe Vomiting, that they may adde drunkenneſſe to thirſt. Profane people uſe it as Lewis the eleventh of France did his Crucifix; he would ſwear an oath and then kiſs it, and ſwear again and then kiſſe it again: So they ſin, and confeſſe they doe not well, nor will they ſtrive to doe better. As they ſorrow not to a tranſmentation with thoſe Corinthians, ſo they confeſſe not to an utter abandoning of their wicked courſes. They confeſſe, as thoſe Iſraelites did, Numb. 14.40. Wee have ſinned, we will goe up. They might as well have ſaid, Wee have ſinned, wee will ſin, for God had flatly forbidden them to goe up at that time. They confeſſe as Saul did, I have ſinned, viz. in humouring the people, yet honour mee, ſaid he, before the people. As the Philiſtians confeſſed Gods hand, yet ſent away the Ark ſo doe theſe. They that confeſſe and forſake not, are only dog-ſick: when they have diſgorged their ſtomacks, they will return to their vomit.
Shall have mercy] Confeſſe the debt, and God will croſſe the book: he will draw the red lines of Chriſts bloud over the black lines of our ſins, and cancel the hand-writing that was againſt us. No ſooner could David cry peccavi, I have ſinned, but Nathan ſaid, Tranſtulit peccatum tuum Dominus, God hath taken away thy ſin: yea, tranſtulit, He hath tranſlated it, he hath cauſed thy ſin to paſſe over from thee to Chriſt, Iſa. 53.6. Rom. 4.8. Confeſſion is the Souls vomit, and thoſe that uſe it, ſhall not only have eaſe of conſcience, but Gods beſt comforts and cordials to reſtore them again. Cum homo agnoſcit, Deus ignoſcit, ſaith Auguſtine. It is not here, Confeſſe and be hanged, but Confeſſe and be ſaved. In the Courts of men it is ſafeſt to ſay, Non feci, (quoth Quintilian) I did it not,Per Miſerere mei tollitur ira Dei. to plead Not guilty. Not ſo here, Ego feci, is the beſt plea, I did it, I have done very fooliſhly. Have mercy upon me, O Lord, &c. Judah (that is Confeſſion) got the Kingdome from Reuben: it is the way to the Kingdom. No man was ever kept out of Heaven for his confeſſed badneſſe; many are, for their ſuppoſed goodneſs.
Verſ. 14. Bleſſed is the man that feareth alwayes] That is in the fear of the Lord all day long, chap. 23.17. Duo ſunt timores Dei, ſervilis & amicalis, ſaith Bede. There is a two-fold fear of God, Servile and Filial, perfect love caſts out the former, breeds and feeds the latter. By this fear of the Lord it is that men depart from evil, that they ſhake off ſecurity, that they abound in Gods work, that they may abide in his love, that they ſet a jealous eye upon their own hearts, and ſuſpect a Snake under every Flower, a ſnare in every Creature, and doe therefore feed with fear, and rejoyce in fear, paſſe the whole time of their ſojourning herein fear, yea work out their whole ſalvation with fear and trembling. O the bleſſedneſſe of ſuch!
But he that hardneth his heart] As a perfect ſtranger to Gods holy fear (the contrite heart ever trembles at Gods Word, Iſa. 57.17.) Why haſt thou hardened our hearts from thy fear, (Iſa. 63.17.) which (as Fire doth Iron) mollifies the hardeſt heart, and makes it malleable. Fear is a fruit of repentance, (2 Cor. 7.11. yea what fear) which intenerates the heart, and makes it capable of Divine impreſſions, as Joſiah. On the other ſide, the Jews feared not God becauſe of a rebellious heart, Jer. 5.22, 23.
Shall fall into miſchief] Manifold miſchief, ruine without remedy, chap. 29.1. The inceſtuous perſon, though delivered up to Satan, repented and recovered: but he that is delivered up to an hard heart, to a dead and dedolent diſpoſition, is in a manner deſperate and deplored; he heaps up wrath againſt the day of wrath, Rom. 2. This made a reverent man once ſay; If I muſt bee put to my choyce, I had rather be in Hell with a ſenſible heart, than on earth with a reprobate mind. A hard heart is, in ſome reſpect, worſe than Hell: ſith one of the greateſt ſins is farre greater in evil, than any of the greateſt puniſhments, as one hath well obſerved.
Verſ. 15. As a roaring Lion, Latrocinium cum privilegio.and a ranging Bear] Regiment without righteouſneſs turns into tyranny; and becomes no better than robbery by authority. Look how the Lion frayes the poor beaſts with his roaring, ſo that they have no power to ſtirre, and then preys upon them with his teeth; And as the Bear ſearches them out and tears them limb-meal: So deal Tyrants with their poor Subjects, Zeph. 3.3. Her Princes within her are roaring Lions, her Judges evening Wolves, they gnaw not the bones till the morrow. Such were thoſe Cannibals in Davids dayes, that eat up Gods people as they eat bread, Pſal. 14.4. ſuch thoſe miſcreants in Micah, who did eat the fleſh of Gods people, and flayd their skin, that brake their bones, and chopt them in peeces as for the pot, chap. 3.3. Much like thoſe American Cannibals, who when they take a Priſoner, feed upon him alive, and by degrees: cutting off from his body now a meal and then a meal, which they roaſt before his eyes, ſearing up the wounded place with a fire-brand, to ſtaunch the bloud, to the unutterable aggravation of his horrour and torment. Such a Lion Rampant was Nero, 2 Tim. 4.17. I was delivered, ſaith St. Paul, out of the mouth of the Lion. Tertullian calls him, The Dedicator of the condemnation of the Chriſtians; whom he uſed as bad almoſt as the Spaniards at this day doe the poor Indians, under pretence of converting them to the faith. Their own Writers tell us, that within the ſpace of forty years twenty ſeven millions of people were deſtroyed, and that with ſuch cruelties as never were heard of before. Let every good man bleſſe himſelf out of the pawes and jaws of theſe bloudy Catholicks, more ſavage and fierce than the wild beaſts, as they ſoon ſhew when armed with power, as were eaſie to inſtance. See the Babylonian cruelty Graphically deſcribed, Jerem. 51.34. and ſee whether it be not matched and overmatched by myſtical Babylon. The ranging Lion, and ravening Bear is nothing to that Man of Sin, that hath dyed all Chriſtendome with the bloud of Gods Saints, and dunged it with their carcaſes. This Oſtrich can digeſt any metal, eſpecially money: witneſſe his incredible exactions, here in England, anciently called the Popes Aſſe. This Cannibal is a Pickrel in a Pond, or Shark in the Sea, devours the poorer, as they the leſſer Fiſhes: Not unlike that cruel Prince mentioned by Melanchton, who to get money of his miſerable Subjects, uſed to ſend for them, and if they refuſed to furniſh him with ſuch ſums of money as he demanded, he would firſt knock out one of their teeth, and then another, threatning to leave them none at all.
Verſ. 16. The Prince that wanteth underſtanding] As every Tyrant doth, Pſal. 14.4. (though they think they deal wiſely, as Pharaoh, Exod. 1.10.) for they uſually come to untimely ends, as moſt of the Caeſars till Conſtantine: Ad generum Cereris ſine caede, &c.and as our Richard the third, and Queen Mary, whoſe reigns are the ſhorteſt of all the Kings ſince the Conqueſt. Bloudy and deceitful men live not half their daies: or if they doe, it is for a further evil unto them, Iſa. 65.20.
But he that hateth Covetouſneſſe] Covetouſneſſe in the original hath its name from peircing or wounding: and fitly, both in reſpect of others, Prov. 1.19. and himſelf, 1 Tim 6.10.
Verſ. 17. A man that doth violence unto the bloud] The Hebrew word Adam, here rendred Man, Baxt…rf.hath one letter in the Original leſs than the reſt: to ſhew, that a bloud-ſhedder is not worthy to be called a man.
Shall flee to the pit, let no man ſtay him] i. e. Let him dye without mercy, let no man mediate for him, leſt he pay down, as Ahab did, life for life, People for People, 1 King. 20.42. leſt he draw upon the Land guilt of bloud, Numb. 35.33, 34. and hinder the Man-ſlayer from repentance to ſalvation never to bee repented of. To blame then are the Papiſts that open Sanctuaries to ſuch; and if a Cardinal put his red hat upon the head of a murderer going to execution, he is delivered from death. See Deut. 19.13. with the note there.
Verſ. 18. Who ſo walketh uprightly ſhall bee ſaved] See the Note on chap. 10.9. Shall be ſaved; A little word, but of large extent. It properly noteth the privative part of a mans happineſs, deliverance from evil: but is put here, and every where almoſt, for the poſitive part too: fruition of good as well as freedom from evil: it comprehendeth 1 Malorum ademptionem. 2 Bonorum adeptionem.
But he that is perverſe in his wayes] Heb. In his two wayes, ſhall fall in one of them. Evil ſhall hunt the wicked man to deſtroy him; and albeit hee may ſhuffle for a ſeaſon from ſide to ſide, as Balaams Aſſe did, to avoyd the Angels ſword, yet he ſhall not eſcape miſchief. Let our Politick Profeſſors look to it, that can tune their Fiddle to the baſe of the times, that can ſhift their ſayls to the ſitting of every wind, that like the Planet Mercury, can be good in conjunction with good, and bad with bad.
Verſ. 19. He that tilleth his land ſhall have plenty] At fugiens molam fugit farinam; Men muſt earn it ere they eat it: and not think that bread and other good things will drop out of the clouds to them, as Towns were ſaid to come in to Timotheus his toyls while he ſlept.Plut. in Sylla. See chap. 12.11.
Shall have poverty enough] As the Prodigal had, Luk. 15. and Pythias, who in a bravery entertained Xerxes his whole Army, but was ſo poor at length, that he periſhed through want of meat.
Verſ. 20. A faithful man ſhall abound in bleſſings] God will bleſſe him, and all that bleſſe him, Gen. 12.3. See the note there. Men alſo ſhall riſe up and call him bleſſed, ſaying, as Deut. 33.29. Happy art thou O Iſrael; who is like unto thee O People, ſaved by the Lord, the ſhield of thy help, &c. Stars, though we ſee them ſometimes in a puddle, in the bottom of a Well, nay in a ſtinking Ditch, though they reflect there, I ſay, yet they have their ſituation in Heaven: So Gods faithful ſervants, though in a low condition, yet are they fixed in the region of happineſſe. See Lev. 26. and Deut. 28.
But he that maketh haſte to bee rich, ſhall not bee innocent] Neveſſan (a better Lawyer than good Chriſtian) was wont to ſay, He that will not venture his body ſhall never be valiant, he that will not venture his ſoul ſhall never bee rich. But let their money periſh with them, that (Shimei-like) by ſeeking their ſervants, loſe their ſouls; or (Jonas-like) care not to bee caſt over ſhipboard, ſo the ſhip of their worldly wealth may be in ſafety. Francis Xaverius counſelled John the third King of Portugal, to meditate every day a quarter of an hour on that Divine ſentence, What ſhall it profit a man to win the whole world, and loſe his own ſoul? See 1 Tim. 6.9. with the note. What a woful Will was that of rich, but wretched Hubertus, I yeeld, ſaid hee, my goods to the King, my body to the Grave, my ſoul to the Devil?
Verſ. 21. To have reſpect of perſons is not good] See the note on Chap. 24.23.
For, for a piece of bread] For a trifle, he will tranſgreſſe, and ſell his ſoul dog-cheap for a groat, or leſſe money. Cato in Gellius hits M. Caelius in the teeth with his baſeneſs, that for a morſel of bread hee would ſell either his tongue or his ſilence. And the falſe Prophets in Ezekiels days would doe the like, Ezek. 13.19.
Verſ. 22. He that haſteth to be rich hath an evil eye] He is ſick of the luſt of the eye, 1 John 2.16. (for all ſinful luſts are foreign ſickneſſes) coveting his neighbours goods, envying his proſperity, and begrudging him every bit he eats at his table, chap. 23.6, 7. See the note there.
And conſidereth not that poverty ſhall come upon him] Etiamſi per mare pauperiem fugiat, per ſaxa, per ignes. Though hee run as faſt from beggery as he can hye, yet it will overtake him and catch him by the back, Job 27.16.17. Surely as the ſtarres that went before the wiſe-men; went when they went, and ſtaied when they ſtaied: ſo riches fly the faſter from a man the more eagerly he follows them; but then ſtay when a mans winde is ſtaied. In the fulneſs of his ſufficiency he ſhall be in ſtraights, ſaith Zophar, concerning the minde, Job 20.22. He is poor in the midſt of his riches: but God will ſtrip him of all, and make a poor fool of him, Jer. 17.11.
Verſ. 23. He that rebuketh a man ſhall find, &c.] He that binds a mad man, or rouſeth up one in a lethargy, hath but little thank for preſent: ſo here. In the ſweating-ſickneſs, they that were kept awake eſcaped: but the ſickneſſe was deadly to them that were ſuffered to ſleep. Let us keep one another awake (ſaith a Reverend man) an unpleaſing work on both ſides:Dr. Sibbes. but we ſhall one day thank ſuch. See how well Maſter Gilpins plain-dealing with the Biſhop of Durham ſucceeded, in his life written by B. Carlton. p. 58.
Verſ. 24. He that robbeth his father or his mother] As that idolatrous Micah did his mother of her gold, as Rachel did her father of his gods,Judg. 17.2. as Abſolom did David of his Crown. Thus though it may ſeem a light ſinne, it is as much greater than ſtealing from another, as paricide is than man-ſlaughter, or as Reubens inceſt was, than another mans defiling his neighbours wife.Egone patri ſur ripere quicquam poſſim? Terent. Our Parents are our houſhold gods, as that Heathen could ſay: and to give them cauſe of grief, muſt needs be an offence of a deep dye, of a crimſon colour, condemned by the very Pagans.
Verſ. 25. He that is of a proud heart, &c.] Latus animo. He that through pride and ambition, cannot keep within bounds of his calling or condition, but thinks great thoughts of himſelf, and therefore ſeeks great things for himſelf, this man, if croſſed, is eaſily kindled, and ſhall be made lean; God will tame him, and take him a link lower, as we ſay, Iſa. 2.11, 12, 13. See chap. 13.10. with the note. This bigneſs of heart, is but as the bigneſs of a blown bladder, &c.
But he that putteth his truſt in the Lord, ſhall be fat] He ſhall laugh and be fat, as the ſaying is, he ſhall live at a great deal of hearts eaſe, and others ſhall live quietly by him. That which would break a proud mans heart, will not break an humble mans ſleep. He is content with his preſent condition, be it better or worſe, hath a ſelf-ſufficiency, 1 Tim. 6.6. ſtudies to be quiet, ſeeks peace and enſues it, depends upon God for direction, and ſucceſs in all buſineſſes; and what ſhould ayl this man, but that he may grow fat? the Iriſh would ask him, (if they knew his wealth) what he meant to dye?
Verſ. 26. He that truſteth to his own heart is a fool] He that ſaith, Conſilii ſatis eſt in me mihi, I am wiſe enough to order my own buſineſs, and need no advice of others, ſeek no ſucceſs from above (Ajax acknowledged no other God but his ſword, Polyphemus but his belly) this man is a fool, a proud fool, and he ſhall be ſure to be hampered.
But whoſe walketh wiſely] Taking others into counſel, and God above all, as David, I will hearken, ſaith he, what the Lord God ſaith unto mee: He ſhall be delivered, either from trouble, or in it: either with an outward or an inward deliverance. He ſhall enjoy a bleſſed compoſedneſs, a ſweet Sabbath of ſpirit howſoever, being mediis tranquillus in undis, as Noah was, &c.
Verſ. 27. He that giveth unto the poor ſhall not lack] Eleemoſyna ars omnium queſtuoſiſſima, ſaith Chryſoſtome. Not getting but giving is the way to wealth. God will bleſſe the bountiful mans ſtock and ſtore, his barn and his basket, Deut. 15.10. his righteouſneſs and his riches together ſhall endure for ever, Pſal. 112.
But he that hideth his eyes] i. e. that when he hath a fit object and opportunity of ſhewing mercy offered him, frameth excuſe, and pretendeth this thing, and that, to his worldly and wicked retentions; that uſeth his wits to ſave his half-peny, but will not uſe his eyes to affect his heart with pitty, Iſ. 58.7.
Shall have many a curſe] Men ſhall curſe him, and call him a Pamphagus, a churl, a hog in a trough, a fellow of no faſhion, &c. God ſhall alſo curſe him, and ſet off all hearts from him, as he did from Haman; in his neceſſity, he will ſhut his ears to ſuch a mans moans in miſery, and hide his eyes from his ſupplication, Pſal. 55.1. Iſa. 1.15. Finally, he ſhall have judgement without mercy, that hath ſhewed no mercy, Jam. 2.13. an evil, an onelyonly evil ſhall befall him; Ezek. 7.5. his puniſhments ſhall come cloſe together, and God ſhall ſo ſet them on, as no creature ſhall be able to take them off.
Verſ. 28. When the wicked riſe, men hide themſelves] They are glad to skulk and ſhelter themſelves from that fierce ſtorm. See the note on verſe 12.
But when they periſh, the righteous increaſe] When either they dye, or are depoſed from their dignities, the righteous ſwarm as an hive of bees in a warm ſunny day: as they did when Conſtantine came to the Crown, and here, when Queen Elizabeth came as a freſh ſpring after a ſharp winter, and brought the ſhip of England from a tempeſtuous ſea to a ſafe harbour.