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

CHAPTER. XXII.

Verse 1. A good name is to be chosen rather then great ri∣ches, and louing fauour then siluer and gold.

A Good name,] viz. Reputation, or a good report gotten by good men, for weldoing: (for it is not that commendation which is giuen by the wicked, for doing of that which plea∣seth their humour) is to bee chosen, by such as loue and feare the Lord, and the fellowship of his Saints, rather then great riches, more then any commodi∣ties of this life. In the booke of Ecclesiastes, it is preferred be∣fore the best oyntments, which in those parts were of great va∣lue, and were reckoned for treasures, and esteemed with the most pretious things. For a mans credit, and honour is of out∣ward things his best possession. Because it is peculiar to good men; whereas other things in a more plentifull measure, are among the wicked. Hypocrites and sinners may bee applau∣ded: as Herod, and the Pharisees were; but it will turne to their perpetuall shame at the last, as Herod felt, and the Phari∣sees were foretold. The deepest hypocrite cannot possiby long retaine his estimation, or at all attaine vnto true praise: for that is neuer separated from a good conscience, forasmuch as it is not of men onely, but of God himselfe, and is alway the perfume of faith, and obedience: and herein it is more excel∣lent then any earthly substance, in that it is so durable and per∣petuall: death bereaueth a man of all his goods; they are owned by a new master so soone as soule and body bee sepa∣rate; but iust praise remaineth still a mans owne: it taryeth behind him in earth, and goeth with him also to heauen, and will most grace him at the last day, at the Iudgement seate of Iesus Christ. It may seeme sometimes to bee abolished, by the malitious slanders, and accusations of wicked men; as

Naboths was when hee was defamed as a blasphemer, and a traitor: but it is obscured but for a time, as it were clouds comming betweene mens eyes, and the rayes of the sunne: but it cannot be taken away for euer, no more then clouds can euer keepe the Sunne from shining: for they that cannot take away grace, can neuer take away true glory. Waite on the Lord (saith Dauid) and he shall bring forth thy righteousnesse as light: and thy iudgement as noone day. And louing fauour, that good liking whereby any person is acceptable and gratious in the sight of God and man: then siluer and gold, then those things that are most desired and coueted after in the world: for it is a great blessing from God vpon due cause to bee belo∣ued and fauoured of men. This is obserueable in Daniel, in Io∣seph, in Dauid: & in many others whom the Scripture menti∣oneth, and especially our Sauiour himselfe, who is said to en∣crease in wisedome, and stature, and fauour both with God and men. By this meanes many benefits are obtained, which other∣wise could not bee gotten: and much good is done which without this could not be performed: as the preseruation of the Church by Hester and Mordecay: the building of the Temple by Zerubbabel: and the repairing of Ierusalem by Nehemiah. The Scriptures abound with examples of this na∣ture.

Vers. 2. The rich and the poore meet together, and the Lord is the maker of them all.

THe rich] Who for a time hath abounded with wealth, and great plenty either by his owne getting, or by other mens gifture, or by any such meanes, (whether iust, or vnrigh∣teous,) as it hath pleased Gods most righteous prouidence to direct for that purpose, and the poore, hee that hath tasted of aduersity, and drunke of the bitter cup of penurie, doe meet to∣gether, not all, but some, whom the Lord sometimes singleth out from the rest, of both estates, to make them acquainted with both estates, doe finde an alteration of their former conditions, the one falling or rising to that which the other formerly had beene; as passengers iourneying from con∣trary

coasts, doe meet in the mid way, and this man trauelleth thitherwards, from whence that man is lately gone and depar∣ted. For no outward estate is certainly perpetuall, and vn∣changeable, but that falleth out to be true which both Han∣nah, the gratious mother of Samuel, and Mary, the blessed mother of Christ did sing: They that were full are hired forth for bread, and the hungrie are no more hired. And, he hath put downe the mighty from their seates, and exalted them of low de∣gree. He hath filled the hungry with good things, and sent away the rich empty. Riches would be vntollerably admired, if there were a perpetuity of them, sithence that now being so fugi∣tiue they are so greedily coueted, and so confidently trusted in. And the stability of their state which had once gotten the possession, substance would turne to the hurt of their neigh∣bours, who should thereby continually be depriued of the be∣nefits thereof: for if all waters should be dammed vp in a few mens ponds, what would become of the grounds, and cattell of others? On the other side, pouerty certaine and continuall, would impaire that cheerfulnesse which is in labour and dili∣gence, and that thankfulnes for the good successe of the same: Gods promises for earthly blessings would not be so forcible, nor his power and prouidence so cleere and conspicuous. And the Lord is the maker of them all, the maker of the men, the ma∣ker of their estates, and the maker of that change and alterati∣on which often happeneth, that the one might become grate∣full, and the other humble. This parity did rich Iob acknow∣ledge to be betweene himselfe, and his poore vnderlings, his seruants, his bondmen. Did not hee that made me in the womb, make him? and did not one fashion vs in the wombe? It is hee then that giueth life, and breath, and reason, and being to all: and it is he that allotteth to euery man his portion, some to be full, some to be empty, some to haue much, some to be worth little: some to be able to giue, some to haue need to receiue. If all were rich, the blessing would not be so acceptable, accor∣ding as many excellent gifts, being yet common, are not, as fire, light, warmth, water, ayre, &c. Neither would there seeme to be so much need of prayer for substance, or the preseruati∣on

thereof. If no man were in want, few men would take paines to trauell for others, if necessity did not compell them; and then there would be none to exercise mercy vpon. If all were poore, who should be the helpers of them? who should supply their wants, and minister reliefe vnto them? And who could carrie the countenance, the port, and consequently the reuerence of magistracie, and of publike authority?

Vers. 3. A prudent man foreseeth the euill, and hideth him∣selfe: but the simple passe on, and are punished.

A Prudent man.] He that hath learned holy and heauenly wisedome, seeth the plague, foreseeth some iudgement and punishment ready to fall vpon himselfe, or the publike e∣state, which hee discerneth by the knowledge of sins commit∣ted, and the due meditation of the threatnings of God against the same; all which he verily beleeueth will be executed, and hideth himselfe, dealeth like discreet persons, who apprehen∣ding by sight or signes some tempest arising, betake them∣selues to couert, either in a house, or vnder a bush, or in some other commodious and safe place of refuge. Spirituall fore∣sight and preuention of euils, is by auoiding the sinnes that may bring hurt; or by humbling our selues after sinnes com∣mitted, as Iosiah did for himselfe and the people; and by de∣pending on God alone, without trusting to, or vsing of any e∣uill meanes. Racha••, the Gibeonites, and Nineuites, are preg∣nant examples for this purpose: but the simple, those sillie and wicked fooles, worse then witlesse idiots; which will neither take notice of their iniquities, nor fearing the threatnings of God denounced against the same, passe on, in their wicked waies and transgressions, not seeking any shelter so much as of God himselfe, and are punished, ouertaken with some euils, ei∣ther by curses in this world, or with condemnation in the world to come: for all obstinate and impenitent persons must ••eeds bring destruction vpon themselues at the last, as the Scriptures threaten. The transgressors shall bee destroyed toge∣ther, and the end of the wicked shall be cut off. And, did not my

words, and my statutes, which I commanded by my seruants the Prophets, take hold on your fathers, and they returned and said, As the Lord of hosts hath determined to do vnto vs, according to our owne waies, and according to our workes, so hath hee dealt with vs. And this both in regard of Gods iustice, truth, curse, and oath: in regard of Gods people, who should not bee so happie by shunning of sinne, if wicked men might liue therein, and not bee miserable. Though a sinner doe euill an hundred times, and his daies bee prolonged: yet surely I know it shall bee well with them that feare the Lord, which feare before him.

Vers. 4. The reward of humility, and the feare of the Lord, is riches, honour, and life.

THe reward,] Those blessings wherwith God doth recom∣pence humility, that amiable grace of lowlinesse, when a man esteemeth basely of himselfe, and thinketh wel of others, and accordingly giuing honour, and not taking of it; and of the feare of the Lord, sound piety and godlinesse: is riches, the plentie of good things, so farre as they are safe for their soules; honour, that good name that hath been commended in the first verse; and life, a comfortable continuance in this life, vn∣till they be ripe for another, and then the enioyment of that, with all happinesse for euer. See chap. 3. 15. and 16. 17.

Vers. 5. Thornes and snares are in the way of the froward: But he that doth keepe his soule shall be farre from them.

THornes and snares] Most grieuous plagues and punish∣ments, such as are contrary to the reward promised to the humble and godly in the former verse: the thornes of pe∣nurie, want, and beggery: the thornes of contempt, and the snares of death, are in these waies and courses which he taketh, and that impious and wretched life which hee liueth: for it is the portion of godlesse men, to goe with misery to their de∣struction. As the end of Pharaoh, Achab, Haman, and the whole rabble of that hellish crue doth make the world to see.

He that doth keepe his soule, that hath confideration of his owne saluation and good estate: (for it is a part put for the whole) shall bee farre from them, from such miseries as hang ouer these mens heads, and therefore also from those misdemeanours as pull downe such iudgements vpon them. Loe (saith Iob) their good is not in their hand, let the counsell of the wicked he farre from me. How oft shall the candle of the wic∣ked bee put out? and how oft commeth their destruction vpon them: God distributeth his anger vpon them.

Vers. 6. Traine vp a child in the way wherein he should walk, and he will not depart from it when he is old.

TRaine vp a child] Giue instruction vnto him, the manner whereof may bee gathered, not onely by the mention of child, but by the signification of the Hebrew word, which is as much as if it were said, catechize him, initiate him, enter him (as it were) properly dedicate him, as they did their hou∣ses new built vnto the Lord, informe him therefore accor∣ding to his capacity in the grounds and principles of religion, admonish him also of his faults, teach him how to reforme them; rectifie and strengthen him, whiles hee is yet a flexible plant, plucke vp the weedes which yet begin to grow in his heart, while they be young and tender, before they haue ta∣ken too much rooting. Saint Paul requireth the performance of the same duty, saying; Bring vp, or nurse vp your children in the feare of the Lord. Hee would haue them to sucke in re∣ligion, if not with their mothers milke, yet shortly after as∣soone as they are capable of it. Here are two reasons which may moue men to obey this precept: The first is the cause thereof, in that vnderstanding piety, and Christian behauiour, is the way euen of younglings: according to the Prophets te∣stimonie, Wherewith shall a young man, (the word is the same which here we translate child) Cleanse his way, in taking heed thereto according to thy word. Now then sithence it is so, it is good to set them on forward in so happie a iourney betime in the morning, that they may take the whole day before

them. The second is the effect, hee shall not depart therefrom when he is old, the seasoning of youth doth much confirme piety and goodnesse in riper yeeres, wherof our Salomon him∣selfe found the benefit. And so did Timothie, in whom S. Paul apprehended so much grace and vertue. This causeth memo∣rie long to keepe the print of the first stampe: and the de∣lights and customes of youth will not easily be extinguished. The vnreasonable creatures which are tamed when they are young, and from the teates of the damme, continue lesse wild and fierce then others of the same kind, so long as they liue. Although this timely teaching doth not in all take this good effect, yet it doth in very many, and is Gods ordinance for the same, and the parents exercising of it may take this comfort, that they haue obeyed the Lord, and neglected no dutie to their children.

Vers. 7. The rich ruleth ouer the poore, and the borrower is seruant to the lender.

THe rich ruleth ouer the poore] Because the poore man standeth in need of the rich, hee that is wealthie becom∣meth his Lord, vsurping authority, and bearing away the sway for all matters: for euery thing must be as hee will haue it, and the borrower is seruant to the lender: for hee that goeth a borrowing (as we say goeth a sorrowing:) for he loseth his liberty, and is many times at his inferiours commandement. They are often feared, and crouched vnto with cap and co••r∣tesie, and magnified like young masters, which haue neither wisedome, parentage, nor good nature, nor good qualities, nor any thing else to adorne them; but only because men are in their debts and danger who are vnworthie to bee seruants, (so base they are and contemptible, (hauing nothing to set them forth, but mon••y and wealth) doe take vpon them to bee Lords, frowning vpon, rating, and th••eatning, and con∣temptuously vilifying those that are farre their betters. And by these two circumstances the wise man teacheth, that great wealth is a vsuall occasion of cruelty and insolency, which

also the Apostle Saint ames obserued, saying: Doe not the rich oppresse you, and draw you before the iudgement seates? And Daniel describing the condition of one of the Monarches or Monarchies, saith, that in his greatnesse he was like to a Lion with Eagles wings, strong and fierce, and borne vp high; but when his state fell, his stomacke also came somewhat tamed: for when he was set on the ground vpon his feet, that a mans heart (which is more mild and moderate) was giuen vnto him. For it puffeth vp the heart, and maketh men proud and haugh∣tie, thinking themselues the worthiest men, and condemning all others: and so it commeth to passe also by the inequality of power: for they see themselues so strengthened by their substance, that they be abl•• to preuaile in what they will, and all the poore vnable to resist them. Security also is commonly ioyned with a great estate: for they that are vp aloft, doe not so much as dreame that they are suctiect to falling, but their prosperity will bee perpetuall; as the Prophet bringeth in proud Babel boasting: I shall bee a Lady for euer, so that thou didst not lay these things to thy heart, neither remembredst thy latter end. And in all this their follie and madnesse, they are very much forwarded by the inchantment of flatterers.

Vers. 8. He that soweth iniquity, shall reape vanity, and the rod of his anger shall faile.

HE that soweth iniqu••ty,] Hee that giueth himselfe ouer with greedinesse to commit sinne, shall reape vanity, con∣digne punishment and calamity, especially from God in due time. It is an allegoricall speech from husbandmen, which conclude of an haruest after their feeding, and looke what graine they sow, that they make reckoning to haue a crop of; and so wicked men doe necessarily prepare misery for them∣selues, as Eliphaz by obseruation and proofe informed Iob, saying, As I haue seene they that plough iniquitie, and sow wic∣kednesse, reape the same. The truth whereof also the Apostle Paul confirmeth as most certaine and infallible, admonishing the Galathians not to bee deceiued in the matter, as though

God might be mocked: For whatsoeuer a man soweth, that shall be also reap. Vpō mens ground somtimes thistles grow in stead of wheat, and cockle in stead of barley: but this sinfull seed∣man, is sure to haue his owne againe, and that in full propor∣tion there will bee neither alteration of graine, nor defect of growth; the truth and iustice of God will neuer permit that. This is perpetually true in all manner sinnes whereunto they addict themselues, without repentance, especially of tyrannie and oppression, the rod of his anger shall faile, that is, as in his arrogancie and indignation he that scourged the poore, so hee shall be scourged therewith, and it shall bee spent vpon him∣selfe, so that he shall haue no power to hurt others: for the more violent and cruell wick••d men are, the neerer their po∣wer draweth to an end: for the harder and more often men strike with the rod, the more they waste it.

Vers. 9. He that hath a bountifull eye shall be blessed: for hee giueth of his bread to the poore.

HE that hath a bountifull eye] Hee that is mercifull and li∣berall toward others (for a good man will haue his eye, and other senses to further his heart to compassion: as Moses went to see the burthens of his brethren: and those blessed ones whom our Sauiour will praise at the last day, visited the hungry, the thirstie the sicke, the prisoners) (as contrariwise an euill eye is put for an enuious and euill person, because with the same he corrupteth his heart) shall be blessed: for not only men will wish him well, but the Lord himselfe will powre vp∣on him store of earthly and heauenly blessings: so that the fruites of good grace shall encrease with him: for he giueth of his bread to the poore, and all other necessaries, according to their need, and his estate. And therefore the Lord accor∣ding to his owne goodnesse, will yeeld him the recompence of his goodnesse.

Vers. 10. Cast out the scorner, and contention shall goe out: yea strife and reproch shall cease.

CAst out,] Thou whom it concerneth, as hauing a calling thereunto, as farre as thou mayest with equity, and con∣ueniencie expell and banish out of thy companie, thy familie, and iurisdiction, the scorner, hee that contemneth good men▪ good instructions, good matter. For beside the reason perticu∣larly specified, there is great reason why hee should bee aban∣doned: because hee is infectious, and able to corrupt all that conuerse with him. He delighteth to trouble the company of godly men, and disturbe all good conferences, if there bee any possibility of cure to be done of him; this disgracefull expul∣sion is the most likely meanes to worke vpon his heart, and re∣claime him: or if he receiue no benefit by it, it will bee an ex∣emplarie warning and admonition to others, and contention betweene him and others well affected shall haue an end. For there is no way to auoid contention with scorners, but by ex∣cluding them out of our companie. For while they giue them∣selues to contradicting and scorning, and take a certaine pride and pleasure therein, they doe nothing but prouoke braw∣ling and quarrels. Yet by that meanes of thrusting out scor∣ners, strife not onely with him, but part taking many sinnes with others, and reproch, shame for, and in following such dis∣cord, shall cease, be composed, and proceed no further. Hee meaneth that dissolute men are either the authors, or main∣tainers of contention, and strife, which without them would either neuer haue been begun, or being kindled would soone be quenched: for they are destitute of the peace of God in their hearts, for they are enemies to peace, and to euery godly man that desireth to liue peaceably, as Dauid complaineth, saying: I am for peace, when I speake thereof they are for warre.

Verse 11. He that loueth purenes of heart, for the grace of his lips, the King shall be his friend.

HE that loueth purenes of heart] Which is sincere, and vp∣righ•• in the inward man, des••••ing that grace which accor∣ding to his wish his soule cannot so fully attaine vnto, de∣testing that corruption which hee cannot perfectly be purged from: for the grace of his lips; because he vttereth also gracious, and gratefull things, not such as tickle the eares, but such as effect a faithfull heart: for it is the note of sincerity to ioyne heart and tongue together in good causes, euen by our Saui∣ours testimony who declareth, that a good man, out of the good treasure of his heart, bringeth forth good things. To this a∣greeth that of the Psalmist, Mine heart will vtter forth a good matter, I will intreat in my workes of the King, my tongue is as the pen of a sw••ft writer. The King shall be h•• friend, he shall be well, and friendly vsed of great personages: for the King ei∣ther will, or should delight in such persons, as Dauid did in Hushai. His purpose is, to declare that faithfulnes is the best way to preferment: as we see it verified in Ioseph, in Daniel, in Mordecai, and sundrie others recorded in the Bible. For hone∣sty, and plaine dealing is a thing desirable: and therefore men for their owne sakes, often make choice of, and imploy such as they may trust and rely vpon. And God hath the Kings heart in his hand, to deriue his loue vnto his seruants, and to bring those into his fauour, which are beloued, and fauoured of him, and that many times for the vse, and comfort of diuers of his children: for by the loue of Pharao to Ioseph, all the family of Iacob was relieued; and by the ki••dnes of Ashuerosh to Ester, the whole Church and nation of the Iewes was preserued. It seemeth that the acceptation of the sound hearted man in this verse, is opposed to the reiection of the scorner in the verse before.

Verse 12. The eyes of the Lord preserue knowledge: but hee ouerthroweth the matters of the transgressor.

THe eyes of the Lord] His gratious mercie, and great pro∣uidence (for hee speaketh of God after the manner and capacitie of men) preserue, keepe in safetie from all hurt and danger, knowledge, men indued with true knowledge and wis∣dome, the qualities of the minde being put by a Metonymie, for the persons indued therewith and their state, and affaires also, as may be collected by the Antithesis, but he ouerthrow∣eth the matters of the transgressor: sometimes hee resisteth at the beginning of their attempts: sometimes they proceede on in their businesse in great hope, and likelihood of happie suc∣cesse: but when they are about to set on the roofe, their foun∣dation faileth, and downe commeth all their building, their words, their thoughts, their actions, their state, all that they said, purposed, did or had gotten, is quite ouerturned, and commeth to naught: For God doth set himselfe against them in euery one of these. The opposition standeth thus: The eyes of the Lord preserue such as haue knowledge, and therefore establisheth their matters, but they are directed against those which are sinfully ignorant, and therfore ouerthroweth their affaires.

Vers. 13. The slothfull man saith there is a Lion without: I shall be slaine in the streetes.

THe slothfull man] He that giueth himselfe to idlenes, and loytering, saith a Lion is without: although hee vtter not the same words which are set downe in this place, yet hee so behaueth himselfe, as if hee spake them, by faining of lets, and fearing of dangers, as losse of life, or of fauour, or of libertie, or of money, hath alwaies one excuse or other, either in his heart, or in his mouth: For this complaint of the Lion is but casting of an imagined perill; imagined, I say, because he thin∣keth

a Lambe to be a Lion, and is terrified with his owne con∣ceit: For Lions haunt not in streetes, but in woods and wil∣dernesses: and if a Lion were in the streete of a citie, or towne, there would bee helpe enough to saue the man, and kill the beast, so that there need to be no such dread to be slai••e there∣in. It is the purpose of the holy Ghost to declare 〈…〉〈…〉 osi∣tion of men that are vnwilling to doe good, they ••ill ••eutie shifts, and faine excuses, needlesse, and 〈…〉〈…〉lesse, and very ab∣surd, rather then they wil•• be induced to p••rforme that which they affect not. King Zedekiah was pers••aded to yeeld him∣selfe to the King of Babel, and so he, his people, and the citie should be spared from the sword: but hee durst not forsooth, because he was afra••d of the Iewes that were fallen vnto the king of Babel, lest they s••ould be deliuered to h••m, and they would mocke him. Certaine searchers were sent with Ioshua and Ca∣leb into the land of Canaan, to view the countrie, to the intent they might bring good newes to the people, & animate them to goe and take possession thereof: but they wanted courage, and had no minde to incounter with the Canaanites, & there∣fore could picke quarrels against the place, and finde out rea∣son•• in respect of the persons, to afray themselues, and all their brethren from that expedition. The cities are walled (say they) and exceeding great, the people be strong that dwell in the land: it is a land that eateth vp the inhabitants of it: and the men that are in it are of great stature: for we saw giants the sonnes of A∣nak, which came of the giants, so that we seemed in our sight like grashoppers, and so wee were in their sight. Was there euer any thing more gratious, comfortable, and lightsome, then the kingdome of Christ? and hath euer any gouernment beene more milde and righteous, then that of Dauid, his substitute and figure? and yet the contemptuous rebels which refused to submit themselues thereunto, could picke quarrels against the same, as if they had been cruell and tyrannous, accounting them rather prisons and Iayles, then tollerable gouernments. Let vs (say they) breake their bands, and cast their cordes from vs.

Verse 14. The mouth of a strange woman is a deepe ditch, he that is abhorred of the Lord shall fall therein.

THe mouth▪ The faire speeches, and flattering words vtte∣red by the mouth of a strange woman, of an ha••lot, or whore, is a deepe ditch, full of great danger. It is very fitly com∣pared to a pit, because he that falleth thereinto cannot rise vp againe, but is plunged into eternall and most fearefull destru∣ction, and bottomlesse miserie. See chap. 7. 26. 27.

And hee that is abhorred of the Lord▪ Such a one against wh•••• God is prouoked by former wickednes: being deli∣uered vp by him into a reprobate sense, through a peculiar kinde of reuenge, shall be seduced by her, as this our Salomon elswhere also testifiet••; I find more bitter then death the woman whose heart is snares and nets, and her hands as bands: whose pleaseth God shall escape from her: but the sinner shall be taken by her.

Verse 15. Foolishnes is bound to the heart of a childe: but the rod of correction shall driue it out.

FOolishnes] Wantonnes, frowardnes, and simplicitie sprea∣deth it selfe thorow the whole flesh of youth, but especial∣ly hath aboad in their soules, where it is deeply rooted: For their reason is weake, their will waiward▪ and their whole heart addicted and inclined to euill. And this corruption is bound vp in such sort in a childes heart, as that it is fast tyed thereunto, as a packe or a fardell is to an horses back. So then all children, as well as elder folke, are addicted and inclined to euill, sinne, and folly. And Dauid yeeldeth a reason hereof: (for that which hee testifieth of himselfe pertaineth to all others) when hee saith, that he was borne in iniquitie, and that in sinne his mother had conceiued him. But the rod of correct on will driue it out: Correction giuen with the rod will be a very good meanes to remoue it. For the medicines against sinne, which God vseth to euery age, bee effectuall to his owne of

that age: as to the elder sort, the Word, the Sacraments, and censures of the Church: to the younger sort, especially to such as are yet but te••••er, instructions, with the rod of parents and gouernours.

Vers. 16. He that oppresseth the poore to increase his riches, and he that giueth to the rich, shall surely come to pouertie.

HE th••t oppresseth the poore] Either by fraud, or force, or any indirect meanes, to increase his riches, to make him∣selfe more rich and mightie thereby: for they that take away from the needle, vsually besto•• where no neede is, and the greatest oppressors are commonly great bribers of those that are aboue them, and often make feasts to their superiours, to get them to be their friends, and to serue the•• turnes▪ that their faults may be winked at▪ and dis••ens••d with: and to saue their credit, which is impeached by their violent and vnmercifull dealing 〈…〉〈…〉ly come to want. For crueltie, and vniust dea∣ling, 〈◊〉〈◊〉 way to ouerthrow a mans estate, as Zo••har witnes∣〈◊〉〈◊〉 That which hee laboured for shall he restore▪ and shall not swallow it downe: according to his substance shall his rest••••ution be, and he shall not reioyce therein. Because he hath oppressed the poore, because hee hath violently taken away an house which hee builded not. The Lord by law of requitall doth oftentimes expose them to oppression, or else otherwise powreth a curse vpon them: this sometimes they hasten by their owne greedy desires, in st••iuing to ••omp••sse great matters, and to that ••nd giue to the rich, and namely to the Vsurers, that they may fur∣nish them with money, when there will not be sufficient for the purpose: who hauing gotten them into their clutches, do pray vpon them, vntill they haue drawne them drie, neuer cea∣sing to sucke, so long as there is any moisture in their estate.

Vers. 17. Bow downe thine eares, and heare the words of the wise▪ and applie thine heart to my vnderstanding.

FRom the beginning of the tenth chapter, to this place, di∣uers briefe sentences haue been set downe, rather by way

of doctrine, then exhortation. Now that stile being altered Salomon returneth to take vnto him the person of a father, and for the most part doth speake after that manner which he vsed in the nine first chapters, and this course he holdeth in the rem∣nant of this chapter, and the two next following. Againe, ex∣hortation is here propounded, which is set foorth by the sub∣iect of it: the duties whereunto hee doth perswade vs in this verse, and is inforced by reasons for confirmation of it, in the foure next following. The dutie is first set downe more gene∣rally, to embrace the words of wise men: and more particu∣larly to be attentiue to his knowledge: Bow downe thine eares, and hearken vnto the words of the wise, bend the sense of hea∣ring▪ which is the entrie of vnderstanding, vnto the speeches, and writings of the godly learned. For regard is to be had to the documents and instructions of men indued with pietie and vnderstanding, and that doth Dauid require of all in that ample and serious exhortation: Heare this all yee people, giue eare all ye inhabitants of the world. Our neede requireth it, who euer wee are, though as Dauid, or Peter: and Gods blessing is bestowed vpon those that are attentiue to such, Chap. 13. 14. and his iudgements pursue such as reiect them: as we may see in Rehoboam, in Amaziah, and in Elies sonnes, and apply thine heart to my knowledge. See chap. 2. 2.

Verse 18. For it is a pleasant thing, if thou keepe them within thee, they shall withall be sitted in thy lips.

THe reason whereby he doth confirme his doctrine, is first from the delectation, and delightfulnes of it, in the be∣ginning of this verse: the second from the commoditie and vsefulnes of it, in the latter par•• of this verse, and in all the next: thirdly, from the excellencie and dignitie of it, in the twen∣tieth verse: fourthly, from the certaintie and truth, in the one and twentieth.

For it is a p••easant thing, the hearing, and vnderstanding of them, and all other Scriptures, is sweete, and comfortable, as ioyfull to the heart, as any aspect or beautifull sight can pos∣sibly

be to the eye, or the most delicious foode can bee to the taste: For they are found and felt to bee sweeter then the hony, or the hony combe. For by these a man is estated in Christ, in Gods fauour, in heauen, and in all the promises: if thou keepe them within thee, in thy heart, in thy minde, and in thy memorie: the Hebrew word is in thy belly, which some∣times in the Scriptures is taken for the inward parts, or facul∣ties of the soule, they shall be withall fitted on thy lips. From the pleasure of them, he commeth to the vse, and profit of them: which in the first place is externall, they shall furnish a man with wholesome and seasonable speeches. It is said they shall be fitted on thy lips, the instrument, or cause, being put for the effect thereof: For the word of God in the heart and minde, doth yeeld matter to the tongue and lips, of fruitfull confe∣rence: and he that applieth his eare to heare attentiuely, shall thereby inable his mouth to speak fruitfully, and for the good of many. And agreeable hereunto is that in the Psalme, The mouth of the righteous speaketh wisedome, and his tongue tal∣keth of iudgement: For the law of God is in his heart, there∣fore none of his steps shall slide.

Vers. 19. That thy trust may bee in the Lord, I haue made knowne vnto this day euen vnto thee.

HE sheweth another vse and fruit of his doctrine, and all Gods words, which is internall, and that which concer∣neth the inward man, which is hope, confidence, and depen∣dance vpon God: as if he should haue said: To the intent thou maiest neither despaire, nor yet securely leane vnto thine owne wisedome, I haue both by my words and writings gi∣uen thee such instruction, as shew both Iehouah to be the true, eternall, and all-sufficient God, as also declare the duties of o∣bedience, wherein men are to walke before him. For the whole scope of the Scripture is, to bring men to beleeue in, and confidently to rest on God, as Saint Paul teacheth, affir∣ming, that whatsoeuer things haue been written in fore time, were written for our learning, that we thorough patience, and

comfort in the Scriptures might haue hope. For in this consi∣steth all true blessednesse: as from vaine confidence, and worldly trust all misery proceedeth.

Vers. 20. Haue I not written vnto thee excellent things in counsels and knowledge?

THis verse containeth the third reason, commending the excellencie of Salomons lessons, and all the rest of Gods doctrines, which he expresseth, partly by a simile, or compari∣son, and partly by the matter and subiect which they handle and entreat of: the comparison is taken from the dignities and degrees of great men; and therefore he saith, that they are excellent, or princely, nor base or common, but rare and royall sentences: before in this booke Christ said, I will vtter the words of rulers: there is vsed a word in the Hebrew, that no∣teth out those gouernours which guide and leade the people: and here another which signifieth those nobles which are in the third place from the King. The subiects hereof is counsels, and knowledge, which reueale and make manifest the reuelati∣on, and manifestation of Gods counsels and purposes which aduise a man, and giue him perfect direction in all his waies, which so cleerely informe a man in whatsoeuer is fit for him to vnderstand, as that there is nothing meet for his soule, or state, or credit, or any thing appertaining vnto him for his good, but he may know, and haue sound intelligence thereof.

Vers. 21. That I may make thee to know the certainty of the words of truth; that thou mayest answere the words of truth to them that send vnto thee.

HEre we haue the last reason whereby this doctrine is prai∣sed, the verity of that which he in this place, and the spi∣rit of God euery where doth teach: which first hee expresly professeth and teacheth, and after enlargeth by the end and effect of the same; That I might make thee to know the certainty of the words of truth: as if he should haue said, I do not broach

or giue out fantasies or fables, which vanish or euer they come to passe, or fictions of things which neuer were: but I publish truthes, whereof thou maiest haue a perfect euidence, and which shall be performed without faile in their season: and are not onely to be credited as humane words, or writings, but to be beleeued with faith as the sayings of God. The end of this followeth, that thou mightest answere the words of truth to them that send vnto thee; which tendeth to this purpose: I, and the Lord which speaketh by me, would not onely haue thee to apprehend and bee perswaded of the truth thy selfe, but to confirme it also to others, and bee able to render a reason of thy iudgement and doings to those that shal cal thee to an ac∣count, and to giue sound aduice to those that shall require thy counsell.

Vers. 22. Rob not the poore, because he is poore, nor the afflicted in the gate.

23. For the Lord will plead the cause, and will spoile those that spoiled them.

THese two verses containe a caueat against oppression; wherein wee may note the parties specially to bee freed from molestation, and the manner of molesting in the former verse; and the reason of it in the latter. The parties not to bee wronged are t•••• poore, Rob not the poore, take nothing from him vniustly, not vpon that title which he hath, nor any part of his substance, because he is poore, embolden not thy selfe by the sight of his debility, and thine owne power to fly at him, deuou••e, or plume him, but therefore bee the more warie, and if nothing else detaine thee from that attempt, yet let this, be∣cause he is poore, and hath more need to bee relieued then fur∣ther moles••ed. The manner of wrong doing forbidden is, op∣presse not the afflicted in the gate. It is agrieuous fault to adde affliction to the afflicted, but to doe it in the gate, to abuse ones might in the place and seate of iustice, which is meant by the gate, there to ouerthrow the right of him that is wrong∣fully pursued, or grieuously oppressed, is an intollerable crime,

and hainous offence: for God hath appointed it as a refuge for them that are wronged, and for reliefe of them which su∣staine iniuries. The reason why this sinne is to be auoided, and men should so carefully abstaine from it, is, because the Lord will take the matter into his hand, though all the counsell bee against them now, and no man take vpon him the defence of their cause, or to open his mouth in their behalfe, yet God ••n time, without a fee will proue that the law and right was on their side, and though the bench bee made against them, and sentence passed on their aduersaries side, yet the suite will not so bee ended, but haue a new day of hearing hereafter, when God shall be Iudge, who will make a decree that all the pro∣ceedings against him, shall be reuersed, or left so recompensed as shall be to their honour, and their enemies shame: For hee will spoile their soule ••hat spoileth them, execute vengeance, and iudgements vpon the soules and bodies of their oppressors, to their vtter ouerthrow in earth, or hell, amongst men, or before the throne of Christ in the world to come. This was of great moment with Iob to deterre him from violence, and iniustice towards his feeblest inferiours, whom hee could haue had meanes most easily to crush: If I, saith he, haue lift vp my hand against the fatherlesse, when I saw my helpe in the gate; then let mine arme fall from my shoulder blade, and mine arme be broken from the bone. For destruction from God was a terrour vnto me, and I could not be deliuered from his highnesse.

Vers. 24. Make no friendship with an angry man, and with a furious man thou shalt not goe. 25. Lest thou learne his waies, and get a snare to thy soule.

MAke no friendship] Chuse not him to bee thy familiar friend▪ who is of a wrathfull disposition, neither goe with him, be not sociable with, nor oft in the companie of the furi∣ous man, him that is wholly giuen to heate and furie, and can∣not subdue his angrie and outragious affections: Some by na∣ture somewhat hastie are not vtterly to bee reiected, or exclu∣ded from our companie, if through Gods grace they bridle

themselues in any good measure: but such as neither haue po∣wer nor will to stay their passions, either by Gods grace, or the vse of reason, are fit to liue alone, as Dragons, or wild beasts. The reasons of this precept are from the euill effect that will proceed from such a companion. One is, lest thou learne his waies, lest by his ex〈…〉〈…〉le and company thou be infected with his vices. For society with any kind of wicked person is dange∣rous to cause infection, and in perticular in this case, there can be no safety in breach or kindnesse with him: If we accord, and there be agreement betweene vs, we shall heare vntrue reports from him, and so be partakers with him: if breaches, wee shall be driuen also to brawle and contend, and so at the last get an habit of frowardnesse. Another is, lest thou get a snare to thy soule, lest thou be driuen into some quarrels, to doe mischiefe, to the endangering of thy soule, or life, or be assaulted with his violence, and meet with a deadly blow at his hands: for the furious person spareth not to shead blood, neither are his most familiar and kindest friends alwaies free from his rage or as∣saults.

Vers. 25. Be not thou one of them that strike hands, nor of them that are sureties for debts.

26. If thou hast nothing to pay, why should he take away thy bed from vnder thee?

BE not of the number of them that strike hands. See chap. 5. 1. 2. 3.

If thou hast nothing to pay] If thou hast vndertaken for more then he for whom thou gauest thy word, is able to satisfie, or thou thy selfe canst conueniently discharge, Why should he take away thy bed from vnder thee? why dost thou through thine owne follie commit, that thou shouldest bee depriued of the bed whereon thou liest? and haue a thing so necessarie as that is to bee taken away from thee, and so besides the shame and disgrace thou shalt haue nothing to lie on. See chap. 20. 16.

Verse 27. Remoue not the ancient land-markes which thy fa∣thers haue set.

REmoue not] By force, or fraud, openly, or secretly, in the day, or in the night, the ancient land-markes, to inlarge thine owne ground, and detract from others, which thy fathers haue set, which thine ancestors haue made for bounds and li∣mits. In Iudea the changing of the markes of lands did breed great confusion, in the yeere of Iubile, wherein their grounds were to be restored to the first possessor, or at least to their po∣steritie. Amongst vs incroaching on other mens possessions, and the deceitfull displacing of the signes of our inheritances, causeth suites of law, fraies, and slaughter. If mens grounds should not bee seuered by creekes, or ditches, or hedges, or meare-stones, or some other markes, much wrong would bee done, and none should know his owne: and therefore saith Moses in Deuteronomie, Remoue not the ancient bounds which the elders haue set downe. And by the infringing of this pre∣cept men incurre that solemne curse, which was publikly de∣nounced vpon mount Eball, with the Amen of all the ••ulti∣tude, Cursed be he that remoueth his neighbours marke, and all the people shall say Amen.

Vers. 28. Seest thou a man diligent in his businesse? he shall stand before Kings, and not before meane men.

SEest thou a man diligent, or swift (for so the word signifi∣eth) in his businesse, doest thou obserue one who dispatch∣eth any worke of the body or minde with nimblenes, or that doth as it were flie about his masters errands? he shall stand be∣fore Kings, he shall be receiued into the seruice of Nobles, and Princes, who are wont▪ greatly to delight in those that are quicke spirited, and painfull, and not before meane men, remai∣neth not in the number of them, but is more highly preferred. Whereby he signifieth, that faithfulnes in a calling, is the best way to true aduancement. If they haue not entertainment

with great men, because their families bee not alwaies safest for their soules and manners, yet they shall be sure of fauour, and countenance, from the great God, which of all others yeeldeth the greatest honour. See chap. 12. 24.

Notes

• Eccles. 7. 2 Matth. 26.
• Isai. 39. 2. Prou. 10 7.
• Act. 12. Luk. 6. 26.
• Rom. 2. 29.
• Psal. 3. 3.
• Psal. 106. 46.
• Luk. 2. 52.
• 1. Sam. 2. 5.
• Luk. 2. 52. 53.
• Deut. 15. 11.
• Iob 31. 1.
• Psal. 37. 38.
• Zach. 1. 6.
• Eccles. 8. 12.
• Iob. 21. 15.
• Chanoc. Nagnar.
• Psal. 119. 9.
• Prou. 2. &c. 2. Tim. 3. 14. 15
• Iam. 2. 6.
• Dan. 7. 4.
• Isa. 47. 7.
• Iob 4. 8.
• Gal. 6. ••.
• Rom. 16.
• Psal. 120. 6.
• Mat. 12. 35.
• Psal. 45. 1. and 17. 3.
• Ierem. 18. 19.
• Numb. 13. 33.
• Psal. 23.
• E••cles. 7. 26.
• Psal. 51. 5.
• Iob. 20. 18. 19.
• Psal. 49. 1.
• 1. King. 12.
• Psal 19. 10.
• Isai. 50. 4. 5.
• Psal. 37. 30. 31.
• Rom. 15. 4.
• Negudim.
• Shalishim.
• Deut. 6. 6. 1. Pet. 3. 15.
• Psal. 69. 26.
• Iob 31. 22.
• Deut. 19. 14.
• Deut. 27. 17.