A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.

CHAPTER. XIX.

Vers. 1. Better is the poore that walketh in his vprightnesse, then he that peruerteth his waies, and is a foole.

BEtter is the poore] More happie and comforta∣ble is the estate of him that is of little wealth, and of small possessions, and greater respect is to be had of him, that walketh in his vpright∣nesse, endeauoureth constantly to bee iust and godly, in words and workes, then he that abuseth his lips, then the rich that is giuen to speake wickedly, and is a foole, voide of grace, and godly wisedome, and full of vice and leaudnesse. Thus standeth the opposition: Better is the poore that vseth his tongue aright, and walketh vprightly, and so is wise, then the rich that abuseth his tongue, and walketh corruptly, and so is a foole.

Vers. 2. Both the mind without knowledge is not good, and he that has••eneth with his feet sinneth.

TWo vices are heere matched together, and reproued to∣gether, as dangerous and hurtfull, whereof the one is cause of the other, which are ignorance, and rashnesse. Con∣cerning the former, it is said, that without knowledge, where the sound knowledge of Gods holy will is contemned, or neglected, the mind is not good, the man is not good. For a part is put for the whole: whatsoeuer shewes hee maketh of faithfulnesse within, all is but deceiueable; his soule (as the o∣riginall Text hath it) is destitute of goodnesse, and then, what is there in hi••, or proceedeth from him, that may bee called good? and he that hasteneth with his feet, sinneth.

The latter is described by a similitude, from him that should headily run on blind-folded, and hood-wincked, in a perilous way, that he neither knoweth, nor euer saw: as such a one is in danger to dash against stumbling blocks, or to fall into quick∣sands, quagmires, mine-pits, brookes or ditches: so hee that vnaduisedly, and without deliberation, attempteth and executeth matters of moment and importance, cannot a∣uoide errours, and inconueniences, yea sinnes and transgres∣sions.

Vers. 3. The foolishnesse of a man ouerthroweth his way, and his heart fretteth against the Lord.

THe foolishnesse of a man] The sinfulnesse and vngodly be∣hauiour of the wicked, ouerthroweth his way, draweth crosses and iudgements vpon him, and causeth him to haue ill successe, and his heart fretteth against the Lord: though his tongue doe not openly blaspheme, yet his heart doth secretly murmure against God, as if he were vniustly the cause of his calamities. Neither doth he this directly alwaies, and imbitte∣reth himselfe against the person of the Lord, but scorneth at his hand, and accuseth his proceedings, vnder the name of

chance, and il lucke, and bad fortune, and many times religion is exclaimed vpon, and profession quarrelled at, especially if religious professors dislike of his irreligious prophanenesse, do thriue and prosper, when he is plagued and punished.

Vers. 4. Riches gather many friends, but the poore is separa∣ted from his neighbour.

RIches gather many friends] Wealth encreased, encreaseth the number and heape of such as pretend good will, and draweth daily new friends. The persons of men doe not this, nor their graces, but their riches. They make many fetches, they haue many gestures, they vse many words, and all this while their hearts are fixed on the goods, as flies seeke where honie is, and mice and rats will haunt an house where foode is to be gotten. So that their loue is to the money, or other sub∣stance, though they make semblance of good affection to the man. But the poore is separated from his neighbour, hee that is needie or afflicted, or in disgrace, is forsaken of all his carnall friends and companions, they either turne from him as a stran∣ger, or against him as an enemie.

Vers. 5. A false witnesse shall not be vnpunished, and a forger of lies shall not escape.

A False witnesse] Either he that doth wittingly misinforme the Magistrate, or any other gouernour, or he that by his vniust testimonie goeth about to confirme that which ano∣ther hath vntruly suggested, shall not bee vnpunished, but plagued either sooner or late, with some temporarie penal∣tie of shame and misery in this world, or with eternall per∣dition of soule and bodie in the world to come. And a forger of lies, which vseth his tongue to falshood, how artificially, & with what shewes and colours soeuer, though in priuate, shall not escape, shall not be alwaies free from punishment, though by flattering of himselfe, hee thinketh the sin not dangerous: and though by meanes of his wit, and present prosperity, hee seemeth able to preserue himselfe in safetie.

Vers. 6. Many sue to the face of the Prince, and euery man is friend to him that giueth gifts.

MAny sue to the face of the Prince] They seeke the fauour and countenance of them that be in authority, especial∣ly if they be also wealthy, & bountifull. He speaketh not here in the commendation of them, as being loyall in loue, for conscience, but for the reprehension of them, as being sub∣misse in shew, for commodity. And euery man is friend to him that giueth gifts. He declareth in this latter clause, the cause of that which he had affirmed in the former, why so many sue to the face of the Prince, because Princes haue most to bestow, and euery man, euery carnall man for the most part is friend, would bee thought a friend to him that giueth gifts, that hee might be vsed as a friend, and haue gifts bestowed vpon him.

Vers. 7. All the brethren of the poore doe hate him: how much more will his friends depart farre from him? Though he be instant in words, yet they will not.

AL the brethren] The whole kindred, euen they which are vnited with the neerest bonds of nature; being yet car∣nall and vnnaturall, of the poore, of him that is decayed in his estate, or in disgrace with superiours, though neuer so vnwor∣thily, do hate him, they loathe and despise him. How much more will his friends depart from him? Not they which were faithfully affected to him at any time, and bare him good will in truth, (for a friend loueth at all times, and a friend is neerer then a brother,) bu•• such his companions as dissembled with him, making profession and shew of loue in his prosperity for their owne aduantage, these in his aduersity▪ goe far from him, cast him off, and withdraw themselues from him, as being a∣shamed of his company, and vnwilling to take any notice of him, much more to deale in his cause, or to supply his wants. Though he be instant in words, albeit he heartily entreate, and earnestly importune them for comfort, reliefe and fauour, yet

they will not, they will not heare any request or complaint that hee maketh, they will not befriend them in any matter of weight, wherein they may doe him good.

Vers. 8. He that possesseth his heart, loueth his owne soule: he keepeth vnderstanding, to find that which is good.

HE that possesse••h his heart] Who hath his mind rightly informed with knowledge and iudgement, and orderly moderateth his desires and affections, loueth his owne soule, hath a due care of himselfe, and vseth direct meanes for his sal∣uation, safety, comfort, and welfare. For to loue ones soule, in this place, is otherwise taken then in the Gospell by S. Iohn, chap. 12. 25. where it is said, that he which loueth his soule shal lose it, and he that hateth his soule in this world shall keepe it vn∣to eternall life. To loue the soule, that is, to bee desirous of re∣taining this naturall life, as rather to denie the truth of God, and forsake the Gospell of Christ, then to make profession thereof, and yeeld sincere obedience to it, with hazard and pe∣rill: and he shall lose his soule, that is, forfeit his saluation and happinesse, as he that hateth his soule, which chuseth to forgo life, rather then the seruices of God, and a good conscience, shall keepe it vnto eternall life, be saued and glorified for euer. He keepeth vnderstanding, not onely heareth good instructi∣ons, but seriously attendeth to them, pondereth of them in his meditations, layeth them vp in his memorie, obserueth them diligently in the course of his life, & retaineth them constant∣ly till the time of his death, to find that which is good, that is, the end which he proposeth to himselfe, and this is the successe which he obtaineth, that Gods fauour shall be confirmed vn∣to him, both by the blessings of this present life, and by a bles∣sed estate, in that which is to come hereafter.

Vers. 9. A false witnesse shall not be vnpunished: and he that speaketh lies shall perish.

THis is the same both in words and sense with the 5. vers. of this chapter, sauing that there was said, the liar shall not

escape, and here he shall perish: so that it is not onely a repeti∣tion, but a briefe exposition of that, concluding, that as he shal be surely punished, so he shall be sorely plagued, euen with no lighter strokes, then destruction it selfe, which no gaine or ad∣uantage can be able to counteruaile.

Vers. 10. Pleasure is not comely for a foole: much lesse for a seruant to haue rule ouer Princes.

PLeasure] The affections of ioy and delight, the meanes whereby they are wrought, and the obiects whereon they are setled, as abundance of wealth, delicious fare, gorgeous ap∣parell, sumptuous houses, costly furniture, pleasant pastimes, or whatsoeuer is of like nature, is not comely for a foole, is not fit for him that is destitute of grace, and good vnderstanding to haue, as neither making for his honour, nor profit indeede, though highly promoting both in appearance. Hee will per∣uert them, and annoy other men by them, and they will indan∣ger him, and bring much harme and mischiefe to him. Much lesse for a seruant to rule ouer Princes. By seruant, he meaneth such manner of persons as he called fooles in the fo••••er clause; namely, men inthralled to their lusts, and vnlawfull desires: and by Princes, are vnderstood the godly, who are dignified with a spirituall aduancement: so that he proceedeth in exte∣nuating the condition of sinfull men, and sheweth their vn∣worthinesse by way of gradation, that all sorts of desireable things are too good for them, and much more authoritie and power ouer others, but most of all superioritie, with iurisdicti∣on ouer the righteous.

Vers. 11. The vnderstanding of a man, maketh him slow to wrath, and it is his glorie to passe by an offence.

THe vnderstanding of a man] The heauenly wisedome of God, which is in the minde of a regenerate person, accor∣ding to the measure thereof, withholdeth him from rash and vnaduised anger, but not from all anger: for then it should de∣priue

him of some vertue, and disable him from the perfor∣mance of many duties. As the distempered passions of wrath be workes of the flesh, and carefully to be auoyded so are the well gouerned affections of anger fruites of the spirit, and sea∣sonably to be exercised. He that is ouercarried with rage and choller, doth want those louely graces of meekenes, and pati∣ence: and he that is neuer stirred to any displeasure, is posses∣sed with stupidity, and destitute of zeale, and Christian feeling. Now to shunne these vicious extreames on both sides, and ob∣serue the laudable mediocritie between them, these rules may direct vs. First that all our anger be onely for sinne, and so we shall best put in practise the Apostles precept, to be angrie and sinne not. Then shall wee not be testie with them that be inno∣cent, because wee are incensed by them that are faultie: then shall we neuer like fumish Balaam fall out with beasts, and vn∣reasonable creatures, much lesse be imbittered against things that are senselesse. Secondly, that our anger bee measurablie proportioned to the measure of the offence, greatest indigna∣tion must bee conceiued against the greatest transgressions, though they bring not to vs so great annoyances: and smaller faults should lesse d••please vs, though in priuate respects they seeme to be more for our dammage: for euery part ought ra∣ther to be tenderly affected at Gods dishonour, then his owne detriment. Thirdly, that it be not ouerlong continued, and ex∣cessiue in time, but bounded within the limits of a day at the furthest: the Lord would not haue wrath protracted til night, nor the Sunne to goe downe vpon it. Fourthly, that the crimes of our familiars, benefactors, kinsfolke, and dearest friends, doe make vs more angrie then theirs that are not so neerely vnited to vs: that we take to heart the sinne of our childe, more then of a brother: and of a yoke-fellow, more then of a childe: and our owne, more then a yoke-fellow, childe, brother, or of any, or all others.

Fifthly, that the ire and wrath against the sins of our neigh∣bours, draw not our selues into any sinfull behauiour against God, as to be fierce and violent in reuengement, to raile to re∣••ile, to vomit out blasphemies, or imprecations, &c.

Lastly, that it hinder vs not from, but further vs to the per∣formance of all good seruices, especially in the behalfe of the parties delinquent, as to admonish them, pray for them, and giue them direction for reformation of their transgressions. And it is his glorie, it winneth him honour and praise, and that worthilie, to passe by an offence, to winke at smaller infirmities, and to remit greater wrongs, yet not so, as to be silent at Gods dishonour, with the perill of the soule of the sinner, or at the grieuances which are offered to himselfe from them: only the forbearance of reuenge, and not of iust reproofe, or of due correction, is commended.

Thus thou seest both the roote, and the fruite, the cause and effect of lenitie and mildnes declared in this sentence.

Vers. 12. The wrath of the King, is like the roring of a Lion: but his fauour is as the dew vpon the grasse.

THe wrath of the King] The indignation of a Prince, or mightie Potentate, hauing authoritie and power, incen∣sed (not against the innocent and righteous, but such as were Michaiah, or Elijah, whom Achab stormed at, but killed not, or though he had killed them, yet he could not haue hurt thē, but himselfe rather, as Ioab did, by slaying of Zachary, and sen∣ding him the sooner to heauen) but against malefactors, re∣bels, traytors, contemptuous persons, and transgressors of his wholesome lawes, or any whom God shall put into the Ma∣gistrates hand, as men of death, for violating his commande∣ments, is like the roring of a Lion, which hath more courage and strength, both to rore more hideously, and to teare more cruelly: For it is not vnderstood of them that be taken, and shut vp like captiues in holes, whom we may heare, and looke vpon through grates, and stand neere too without perill, but of such as meete with a prey, either of man or beasts, in the for∣rests, or open fields, or any where in their owne walkes. But his fauour, his loue, and countenance, especially towards wor∣thie men, is like the dew vpon the grasse, very comfortable or profitable to them, reioycing their hearts, aduancing their

states, preseruing, and protecting them from wrongs, as the dew, or milde shewres, doe refresh the fields, cause grasse to grow, and preserue the same, that the scorching heate of the Sunne drie it not vp, and cause it to wither. When God shall put into the Magistrates hand, as men of death for violating his commandements in presumptuous manner, is like the ro∣ring of a Lion, fearefull, terrible, and as it were threatning pre∣sent death: The Hebrew word signifieth a yong Lion which hath greater courage, and strength, both to rore more hide∣ously, and to teare more cruelly, &c.

Vers. 13. A foolish sonne is the calamitie of his father, and the contentions of a wife, are like a continuall dropping.

TWo of the greatest afflictions which befall the gouernors in their families, are declared in this sentence. The former is a foolish sonne, a sinfull, vnhappie childe, after what sort soe∣uer his lewdnesse breaketh out, whether by contumacie, and stubbornnes, when he shall contemne his parents, and despise their precepts; or by riot, and vnthriftines, when hee shall be, as it were a gulph to swallow vp all his fathers labours, and those things which he hath been so carefull to prouide; or by any other meanes shall bring shame and destruction vpon himselfe, who is the calamitie of his father, the worker of his woe, and cause of sorrow for the loosenes of his life, and at the sight, or foresight (by all probabilitie and likelihood) of the miserie of his death. The other is a contentious wife▪ whose brawlings offend the eares, and vexe the heart, and sometimes demolish the state of her husband, and therefore are compa∣red to a continuall dropp••ng: they are as irkesome, and hurt∣full, as for raine to pierce through euery part of the roofe, into all roomes of the house, falling on the plancks, and walls, and stuffe, and heads of them that are doing their worke, or sitting at their meate, or lying in their beds, which must needes bee both tedious, and noysome, to ruinate the building, and rot the goods, and molest the inhabitants.

Vers. 14. House and substance are the inheritance of the fa∣thers: but a prudent wife is from the Lord.

IN the former sentence, by a liuely similitude, hee shewed how noysome a bad wife is, and in this by another argu∣ment, he maketh it appeare what a great benefit a good wife is. He proueth it from the efficient, that the Lord doth bestow her, and that in manner differing from his ordinary and com∣mon giftures. Houses, and lands are his gifts also, and so are riches, and all sorts of commodities, but they are ordinarily, commonly, and mediately receiued from ancestors, as fathers, grand-fathers, & great grand-fathers, to whom the Lord hath giuen power to get, and keepe goods, and a will to leaue them from hand to hand to their posterity. But a prudent wife, a godly, wise, and vertuous wife, and in like manner, a religious, discreet, and gratious husband, is from the Lord, made such a one by his grace, and ioyned to the yoak-fellow.

Vers. 15. Slothfulnesse causeth heauie sleepe to fall, and a de∣ceitfull person shall be affamished.

THe dangerous effects of sluggishnesse are here set down, and described, whereof some are sinnes, and heedfully to bee shunned, and others are punishments thereof, and greatly to be feared.

The first is, immoderate and excessiue sleeping, whereby mens callings and labours are neglected, their time lost, and their wits and senses dulled: and this groweth partly from the abundance of humours, by which the head is oppressed, and partly from the want of cheerfulnesse, whereby the heart should be refreshed: and therefore obserue, that all sluggards are lumpish, and like dead men, sauing when they bee about the practise or proiect of some thing vnlawfull.

This drowsinesse of theirs, and disposition to sleep, they are charged with, & chalenged for, in chap. 6. How long wilt thou sleepe, O sluggard, when wilt thou arise out of thy sleepe? &c.

The second is deceitfulnesse, being inferred in the latter clause, as that which ensueth both vpon slothfulnesse and slee∣pinesse. For they that lose their time, can neither get wealth well, nor keepe that which others haue formerly gathered by their trauell. Then must they needs fall into indigency and want, and being not able to sustaine the violence thereof, (for none are so impatient of pouerty, as those who retchlesly throw themselues into it) they will liue by their wits, and shift for themselues, by falshood and indirect courses.

The third, which is the punishment of all the former, is fa∣mine, and miserable necessity, which their fraud, and deceitful∣nesse doth double vpon them, and not preuent, or diminish. Or if it fall out that some by wrongfull dealing are holpen in their state for a time, yet it turneth to their greater hurt, and deeper decay in time following: or if they thriue euen to their liues end, by their vniust and fraudulent practises, yet they shall rue it in the worlds end, for the miseries and plagues that will come vpon them, as Saint Iames doth testifie.

The sense therefore of the sentence is this: Sothfulnesse cau∣seth men to be sleepie and deceitfull, and hee that is deceitfull, sleepie, or slothfull, shall be affamished.

Vers. 16. He that keepeth the commandement, keepeth his soule: but he that despiseth his waies, shall die.

HE that keepeth the commandement] Which in the integri∣tie, and vprightnesse of his hart obserueth the law of the Lord, to walke in the same, although he cannot fulfill it, brea∣king it as little as he can, though hee cannot obey it so fully as hee would, and is humbled for his faults, when hee seeth his sinnes and transgressions, keepeth his soule himselfe, a part be∣ing put for the whole, he preserueth the life both of his soule and body, from an vntimely death, and eternall destruction, not by the merit of his obedience, but by the mercy of God, that rewardeth him for it: But he that despiseth his waies, ma∣keth no account how, or after what sort he doth liue▪ ••or hath care to bee directed by the prescript rule of the hol•• ••••ord of

God, shall die, shall certainly perish, and be destroyed for euer, at the last, though peraduenture he be spared for a season.

Thus standeth the opposition: Hee that keepeth the com∣mandement, and regardeth his waies shall liue: but hee that breaketh the commandement, and despiseth his waies, shall die.

Verse 17. He that giueth freely to the poore, lendeth vnto the Lord, and the Lord will repay him his reward.

HE that giueth freely] Which out of his compassion and mercy, without any carnall, or corrupt respect of his owne aduantage, ministreth food, apparell, harbour, or any kind of helpe and comfort, by word, or deed, to the poore, to them that are in affliction, of what sort so••••••r, especially if they be Gods faithfull seruants, or seeme to bee such, lendeth to the Lord, not that he is beholden to vs, o•• receiueth any be∣nefit at our hands: for what can we giue that hee lent not to vs, nor is his owne, nor in his power, to take, and dispose of, to whom he will without our leaue? but hee is pleased so to ac∣cept of our beneficence to our brethren, as if himselfe were thereby gtatified, and had a good turne done to him: for men are many times pleasured by that which is lent them in their need, and are glad to buy the vse thereof with loane, and ther∣fore it is noted as a worke of mercy from a good man, not on∣ly that he bestoweth gifts, but also that hee lendeth freely. So then God vouchsafeth to repute that which is paid vnto him, though imperfectly too, and scarce by the halues, to bee as it were a courtesie and kindnesse from vs, as if something of ours were deliuered to him. And the Lord wil repay him his reward, hee will as faithfully recompence the mercifull man, as if hee were bound thereto, and as an honest borrower will bee care∣full to pay that which he oweth. For of his grace hee maketh himselfe a debtor, to them which are more in his debt, then their body and soule, and all that they haue is worth.

Verse 18. Correct thy sonne while there is hope, and let not thy soule spare, which is to kill him.

COrrect thy sonne while there is hope,] chastise thy children of either sexe, both by tongue and hand, with rebukes and stripes, being yet young and tender, and not growne stub∣storne, stiffenecked, incorrigible, and past hope of amendment, before they are accustomed to euill waies, or haue learned to despise the admonitions, menacings, rods, and scourges of pa∣rents. And let not thy soule spare: beware that thy fond affe∣ction withhold thee not from doing this necessarie dutie, which is, to kill him, lest thy too great indulgencie to them, and cockering of them, turne to their destruction.

Verse 19. Being in great wrath, remit the punishment: but if thou let him escape, yet applie chastisement againe.

IN the former sentence was declared the necessitie of corre∣ction, for the preuention of destruction, or danger of chil∣dren, and what is the fittest season to begin it, euen in their childhood. Now in this hee admonisheth euery man to take heed that he marre it not, or hinder the good effect thereof by his owne destemper. And therefore it is said, Being in great wrath, when thou art in an angrie mood, and burnest with fu∣rie, and hot displeasure, remit the punishment, let passe for that time the punishment of the partie offending. But if thou let him escape, yet applie chastisement againe. Neuerthelesse, though for that time, and perhaps for that fault thou let him goe free, yet leaue him not so to himselfe, nor suffer him to goe on still vnpunished, but when thou art more calme, and as occasion shall be offered, take him in hand, and chastise him.

Verse 20. Heare counsell, and receiue instruction, that thou maist be wise at the latter end.

HAuing in the premises giuen precepts to parents and go∣uernours, he now conuerteth his speech to children, and

such as in the Scripture come vnder the name of children, that is to say, all Gods people, to whom he doth offer himselfe as a father, being readie to teach and direct them. And the first les∣son that hee giueth vnto them is, that they should heare coun∣sell, lend an eare, and hearken diligently with attention, to wise and wholesome doctrines and admonitions: the second, that they receiue instruction, or correction, for the word signi∣fieth both: that is, to submit themselues to, and make vse of, and profit by, reproofes, threatnings, or chastisements. And the reason of this exhortation, is both from the motiue that should perswade them thereunto, and the end that they should propose ••o themselues therein, and the happie successe which they should finde thereby, that they may be wise in their latter end, that their wisedome may bee manifested, and they reape the fruite thereof in their old age, or whensoeuer they are rea∣die to depart out of the world, not but that hee would haue men to be wise also before, but to note, that all that time their heauenly wisedome will stand them in best steed.

Vers. 21. Many deuices are in the hart of man: but the coun∣sell of the Lord that shall stand.

MAny deuices are in the heart of man.] Sundrie thoughts are in their minds, of hopes, and doubts, and desires, and so they tosse matters too and fro in their imaginations, how they may auoide that which they feare, and accomplish that which they desire, and yet feldome bring them to any effect, or when they doe, it is not by force of their plotting or forecast. But the counsell of the Lord it shall stand; his will shall take place, whatsoeuer hee hath determined shall succeed, whether mens likings be to it, or against it.

Vers. 22. The desire of a man is his goodnes: and a poore man is better then a lier.

THe desire of a man] That which euery man ought most to wish and labour for in himselfe, and to esteeme and com∣mend

in others, is his goodnes, his pietie and religion towards God, his me••••••e, truth, and vpright dealing towards men, and not a great 〈…〉〈…〉te, and earthly pompe, and he that in this man∣ner do•••• g••od▪ ••n•• is fa••••hfull and true, though hee be poore, not hauing store and abundance of outward poss••ssions, is bet∣ter, in happier case, and more regarded of God, and good men, then a liar, then an impious, vnprofitable, and false man, though he be neuer so wealthie.

Verse 23. The feare of the Lord leadeth to life, and he that is indued there with, shall remaine satisfied, and shall not be visited with euill.

THe feare of the Lord] Sound pietie and religion, a rene∣rence of his Maiestie, ioyned with an vnfai••ed loue ther∣of, leadeth to life, is by Gods free goodnesse, according to his promise through Iesus Christ, rewarded with a blessed and a comfortable life in this world, and a glorious and eternall life in the world to come, and he that is endued therewith shall re∣maine satisfied: the man in whom this holy feare dwelleth▪ shall neither ••••ue 〈…〉〈…〉serable want, nor in feare or danger thereof, but shall lodge satisfied, as the word signifieth, shal con∣stantly haue competent prouision, in the night hee shall not care for the day following, nor this day be doubtfull how he shall doe to morrow, but hee by whose prouidence hee is s••∣stained at one time, will not faile to minister whatsoeuer is needfull at all times. And shall not be visited with euill, shall not be plagued with hurtfull calamities, and yet sometimes tried with sharpe aduersities: and so are the two former promises touching life, and plentie, to be vnderstood, that they are secu∣red onely from a cursed death, or penurie, which are punish∣ments of sinne, and signes of Gods displeasure.

Vers. 24. The slothfull hideth his hand in his bosome, and will not put it to his mouth againe.

SAlomon hath often tolde vs the nature and qualitie of the slothfull, and the miserie and want, which of force they

must endure, by meanes of their sluggishnes, notwithstanding because the number of them doth daily increase, and this hurt∣full vice groweth stronger, and more violent in them, he con∣tenteth not himselfe with so many aduertisements, which hee hath alreadie giuen vs, but to the end that wee may take more heed of it, or else be more inexcusable, and iudged worthie of greater penurie: he repeateth here againe the mischiefe that it worketh in him ouer whom it getteth dominion, describing the same by an hyperbolicall, or excessiue kinde of speaking, saying, that he hideth his hand in his bosome, not setting it to worke, but withholding it from labour, and will not put it to his mouth againe: to auoide the cold, and for loue of ease, he hol∣deth it in a warme place, and though the distance be but small betweene the bosome and the mouth, yet hee is vnwilling to bring it from the one to the other, so much as to feede him∣selfe: for though hee doe it, (compelled thereunto by necessi∣tie) yet he doth it with difficultie and griefe, as it is said in an other chapter.

Not that hee setteth so little by his meate; for none are so hungrie after hony, as the idle Drones: but it is a torment vn∣to them to take any paines for it: their desire is, that others should trauell for them, and put their meat into their mouthes also, if shame would permit it.

So then, the hands of lazie persons are as it were bound with the loue of ease, which they preferre before matters of profit and necessitie; especially concerning the soule, and the spirituall food thereof, euen the word of God; whereby only it is to be sustained.

Vers. 25. Smite a scorner, that the foolish may beware: and reproue the prudent, and he will vnderstand knowledge.

SMite] Either put to death, if thou bee a Magistrate of that authoritie, and the cause so require, or otherwise punish according to thy place, the scorner, a refractarie person, him that contemneth and derideth all admonitions and instructi∣ons, one, of whom there is no hope of amendment: for a scor∣ner

is in the highest degree of transgression, that the foolish, such as through simplicity and ignorance are carried forwards to euill, may beware, may bee better brought to a sight of their faults, and the danger thereof, and penitently reforme their waies.

And reproue the prudent, giue an easie rebuke to him that hath wisedome, and he will vnderstand knowledge, he shall not need to bee smitten, as the scorner, nor bee brought to see o∣thers punished, as the foolish, but an admonition or reproofe will sufficiently worke vpon him, both for information and reformation.

Verse 26. A leaud and shamefull child spoileth his father, and chaseth away his mother.

A Leaud and shamefull child] One that is gracelesse, and gi∣uen to riot, and other sinfull waies, whereby his parents and friends are made ashamed, spoileth his father, doth him as much harme, as if he brake into his house, and robbed him, or came as an open enemy to make spoile of all that hee hath: and many spare not their parents state indeed, but either filch away their goods, and set them in debt and arreareages, by their wastfulnesse, and chaseth away his mother, so alienateth her affection from him, by his rude and rebellious behauiour, that she flieth as it were his presence, and is glad when shee is out of his sight: and somtime groweth to that vnnaturall in∣humanitie, and more then barbarous and sauage outrage, that he driueth her out of his presence by railing & bitter speeches, yea expelleth her out of the house, and turneth her out of doores, when once he commeth to his inheritance.

Vers. 27. Leaue off, my sonne, to heare any more the instructi∣on that causeth thee to erre from the words of knowledge.

LEaue off, my sonne] Though in former times when thou wast the disciple of deceiuers, and the child of wrath, thy

eare was open, and readie to heare such lessons as poysoned thy heart, yet now that thou art become the scholer of mee Wisedome, and begotten to bee my child, as being Gods child, now desist from that hurtfull and pernicious course, cease to heare any more the instruction, that pestilent and infe∣ctious counsell and doctrine, which is deliuered for instructi∣on, and carrieth a shew of truth and wisedome, and yet will cause thee to erre from the words of knowledge, either peruer∣ting thy mind with erronious opiniōs, or corrupting thy hart with sinfull affections, or deprauing thy waies with leaud and wicked behauiour, so that either thou shalt not vnderstand the words of knowledge, the heauenly doctrines of Gods holy word, whereby sound knowledge is obtained, or else wil•• bee inticed to transgresse them.

Vers. 28. A wicked witnesse mocketh at iudgement, and the mouth of the vngodly swalloweth vp iniquitie.

A Wicked witnesse] A witnesse of Belial, as it is in the He∣brew text, one that the diuel himselfe, and his owne wic∣ked disposition subborneth to periurie and deale corruptly, mocketh at iudgement, not onely giueth in false euidence, but doth the same of set purpose, maliciously, and without any fear, making no more account either of right causes, or of Ma∣gistrates that are placed to execute iustice, or of God himselfe that will punish false witnesses, then of a iest, or things to bee laughed at. And the mouth of the vngodly will swallow vp ini∣quitie. This hee alleageth as a reason of that his vntruth and falshood in witnes bearing, because hee is desperately sinfull and bad in all his behauiou••. His mouth, himselfe vile wretch, yet the mouth is mentioned because of the allegorie, swallo∣weth vp iniquity, committeth all villanies, with as great de∣light and pleasure, as drunkards doe strong drinke, or glut∣tons delicious meates.

Vers. 29. But iudgements are prepared for these scorners, and stripes for the backe of fooles.

THe behauiour of these contemptuous persons was decla∣red in the former sentence, and their recompence follow∣eth in this: for all their cunning and scorning speeches, iudge∣ments, punishments, many, and of diuers sorts: for the plurall number noteth the multitude and variety of them: are prepa∣red for scorners, not onely appointed, but ready to bee execu∣ted vpon them, either by the Magistrate, or else by the Lord himselfe in this life, or in that which is to come, or in both. And stripes for the backe of fooles, sharpe and seuere plagues, resembled by the scourging of bondmen, are in a readinesse both for the soules and bodies of these malicious and incorri∣gible fooles, which shall not lightly bee chastened, but grie∣uously, and extremely tormented, to their destruction. For the preparation doth argue some exquisite torture, as fire prepa∣red for the diuell and his angels: and Tophet prepared of old for that cursed King of Assur, &c.

Notes

• Prou. 17. 17. and 18. 24.
• Ephes. 4. 26.
• Naham cac∣phir.
• Prou. 6. 9.
• Iam. 5. 1.
• Psal. 112. 5.
• Sabea••g 〈◊〉〈◊〉 lin.
• Prou. 26. 15.
• Psal. 11.
• Mat. 25. 41. Esai. 30. 33.