Commentary Upon Proverbs, Chapter 11
THE XI. CHAPTER.
1 Falſe ballances are an abhomination to the Lord, but an vpright weight is acceptable to him.
THis ſentence is a ſtreame flowing out of the ſtatute of the Lord, which is ſet downe in the nineteenth chapter of Leuiticus, and the fiue and thirtith verſe. There ſaith the Lord, thou ſhalt practiſe no vnrighteouſneſſe in any office, in meaſures, or in weight, &c. Not onelyonly deceipt it ſelfe, but the deceiptful ſcales as the inſtruments of craft, are abhomination to the Lord. Now ſurely not without iuſt cauſe doth the Lord abhorre ſuch as vſe falſe ballances. For firſt, they abuſe the meaſures of iuſtice, & ſecondly hereby they moſt hurt the pore. On the cōtrary ſide, an vpright weight doth ſo pleaſe the Lord, as that he will proſper thoſe who vſe faithfull dealing in their trades or bargaines.
2 When pride commeth contempt commeth alſo, but with the lowly is wiſedome.
Herein is ſhewed, that as deceipt is puniſhed by the Lord, ſo pride ſhall be reuenged. When pride commeth &c. When ſtatelineſſe goeth before, infamie followeth after. For what ſay people of an arrogant perſon, but behold he is a ſtately foole. But with the lowly is wiſedome. With the modeſt is ſuch prudence, as not onelyonly is worthie of honor, but aduaunceth them to dignitie and preferment.
3 The vprightneſſe of the iuſt guideth thē, but the vnrighteouſneſſe of tranſgreſſors ſhall deſtroy them.
Righteous dealing cauſeth men to hauehave good ſucceſſe, but wickedneſſe ouerthroweth them in ſuch ſort, as that they are as cities broken down & brought to deſolation.
4 Riches profite not in the day of wrath, but righteouſneſſe deliuereth from death.
Goods euen iuſtly gotten are not able to ſaue a man in the time of deſtruction,See before 10.2. an example. 1. Tſoph. 18. but then the righteous are preſerued by the Lord.
5 The righteouſneſſe of the iuſt man directeth his way, but he which is wicked, falleth in his wickedneſſe.
Balaam louing the wages of vnrighteouſneſſe may be an example.A good cauſe hath good ſucceſſe, but an ill enterpriſe or action, hath manie croſſes, & bringeth great troubles on a man.
6 The righteouſneſſe of the iuſt deliuereth them, but the deceiptful are caught in their own miſchiefe.
They that are innocent being in trouble, are freed from it by the prouidence of God fauoring and clearing their vpright dealing.Mardochai and Haman may be examples. The craftie being in great power or proſperitie, through the iuſt iudgement of God are brought into trouble for their ſubtiltie and iniquitie.
7 When the wicked mā dieth, his expectation periſheth, the hope of his ſtrength periſheth.
So long as the vngodly liue in proſperitie,Iob. 8.14.15. they put their truſt in their riches or friends, perſwading thē ſelues that if any danger come, they ſhall be deliuered by theſe meanes.Pſal. 49. But at the time of death or in extreame aduerſitie, they finde that all the things wherein they did put affiance, can ſtand them in no ſtead, and that all their wealth and glorie doth forſake them. To conclude, then the ſinner perceiueth, that all the hope he had of the merciemercy of Chriſt, vaniſheth and is turned into deſpaire.
8 The iuſt man is deliuered out of trouble, See the 21.18. of this booke. An example Dan. 6.25.and the wicked man commeth in his ſtead.
O behold alſo this worke of Gods prouidence, or point of dayly experience, that the vngodly man ſucceedeth the iuſt man in his troubles. The righteous are in aduerſitie, but by the helpe of God they wade out of it, and their aduerſaries or ſome malefactors come into it through his iuſt iudgement.
9 The hypocrite corrupteth his neighbour with his mouth, but the iuſt are preſerued by knowledge.
One wicked man ſeduceth another,2. Tim. 2.13. 2. Theſſ. 2. deceiuing and being deceiued. But as concerning Gods children, they through the wiſedome of the word as by a buckler, reſiſt and repell thoſe who tempt them to any error or ſinne.
10 For the proſperitie of the iuſt, the citie reioyceth, and when the wicked are deſtroyed, there is ſinging.
11 By the bleſſing of the vpright, the citie is exalted, by the mouth of the wicked it is deſtroyed.
When either the godly ſpeed well and are aduanced, or the wicked are diſgraced & put to death,See examples 1. Sam. 18.6, Heſt. 8.16. the well diſpoſed multitude is not onelyonly inwardly glad, but outwardly ſignifieth this internall ioy by teſtimonies of mirth. Great cauſe there is why cities in theſe caſes ſhould thus be affected and carrie them ſelues. For the ſocieties of men are greatly benefited, by the doctrines, counſels and prayers of the good, which are their bleſſings: as on the contrarie ſide, kingdoms are brought to ruine by the miſchieuous ſpeeches of the wicked.
12 He who is voyd of vnderſtanding, reprocheth his neighbour, but he who is prudent, will keepe ſilence.
The harebraind man, vſeth to breake out into opprobrious ſpeeches, wherewith he loadeth ſomtimes his enemie ſometimes his verie friend. But he who is prudent, See examples in Shimei and Dauid.is ſo farre off from rayling, or from giuing of taunt for taunt, that he behaueth him ſelfe as a deafe man, neither will ſeeme to heare any of his ſlanders or ſpeeches by whom he is reuiled.
13 He vvho vvalketh as a tale-bearer, reuealeth a ſecret, but he which is of a faithfull mind *or Conereth.concealeth a matter.
Talkers and walkers from place to place, diſcloſe both the ſecret intents and faults of their friendes. Theſe packe-horſes of Sathan are in all places to be found, but God in his law giueth an expreſſe commaundement to his worſhippers to take heede of this vice,Leuit. 19.16. ſaying, Thou ſhalt not walke among thy people with tale carrying. But he which is of a faithfull mind, concealeth a matter. Such a one, as is a friend not in ſhewes onelyonly but in truth, and hath power ouer his affections, concealeth thoſe faults, purpoſes, words and deeds of his friends, which with a good conſcience may be kept cloſe.
14 Where prudent counſels are not, the people run to decay, but in the multitude of counſellers, there is health.
See an example in Reheboans.Without ſound aduiſe a cōmon wealth periſheth, but by the politicke counſel of many wiſe gouernors, it floriſheth. For where ſound aduiſe out of the word of God is not giuē, how can the people but be greatly hurt both in their bodies and ſoules, and contrariwiſe? Now if good counſel be not obeyed, it is all one as if it were neuer giuen.
15 He who becommeth ſuretie for a ſtranger, ſhall wholly be broken, but he who hateth thoſe who clap hands is ſecure.
The raſh perſon who ſtandeth bound to pay anothers debt, ſmarteth throughly for his follie, but he is not onelyonly without trouble but without feare, who miſliketh ſuch as vſe to enter vndaduiſedly into ſuretiſhip.
16 A gracious woman obtaineth honor, and ſtrong men obtaine riches.
See examples in Heſter and Abigail.A woman indued with vertue, eſpecially if alſo ſhe hauehave a comely perſonage, is in her ſtanding place greatly reuerenced and eſteemed. On the other ſide, the mightie men who are ſtrong in bodie, get ſtore of wealth by their diligent labour.
17 The liberall perſon doth good to himſelfe, but he vvho is cruell, troubleth his owne fleſh.
Herein the holy Ghoſt intreateth of almes or liberalitie.Pſal. 112. after 24 25. Firſt whereas it is ſayd, that a liberall man doth good vntounto himſelfe, the meaning is, that he who releeueth other, ſhall him ſelfe in his weldoing find a bleſſing from the Lord, who will increaſe his ſtore, or otherwiſe do him good.So much this phraſe ſignifieth, both here and Eccleſ. 12.4. Secondly, whereas it is added, that he who is cruell, troubleth his owne fleſh, the ſenſe is, that the niggard & the cruell oppreſſor of the poore, by this meanes hurt them ſelues, drawing the vengeance of God on their owne pates.
18 The wicked man getteth him ſelfe a deceiptfull reward, but he who ſoweth righteouſneſſe, hath a ſure recompence.
EueryEvery wicked man who ſoweth vntounto the fleſh,Gal. 6.7.8. Ioh. 5. ſhal of the fleſh reape corruption, but the godly perſon, who ſoweth vntounto the ſpirit, ſhall of the ſpirit reape life euerlaſting.
19 The righteous man ſoweth to life, but he who followeth wickedneſſe, vntounto his owne deſtruction.
He who walking with a ſincere heart, is not wearie of well doing, ſhall inherit Gods kingdome, as contrariwiſe, the wicked ſhall find the wages of ſinne to be death.
20 The froward in heart are abhominatiō to the Lord, but the vpright in way are acceptable to him.
God hateth ſuch as ſuffer ſinne to raigne in them,Rom. 8.1. but he fauoureth thoſe, who walke not after the fleſh but after the ſpirit.
21 Though hand ioyne in hand the wicked man ſhall not eſcape ſcotfree, but the ſeed of the righteous deliuereth it ſelfe.
Albeit the euildoer hath often many friends which ſeeke to bring him out of trouble when he is therein,The Iſraelites, may be an example. yet in ſpite of the pie (as we ſay) he is oftentimes condemned or puniſhed, neither can the whole country ſaue him, as we ſpeake. On the contrary ſide, the innocent, not indeed without the wonderfull power of God, but without the helpe of any mortall man, eſcape out of danger and affliction, euen maugre the heads of moſt mightie aduerſaries.
22 As a iewell of gold in a ſwines ſnout, ſo is a faire woman *or Voyd of reaſon.which lacketh diſcretion.
In this compariſon, beautie is compared to a ring or ouch of gold in regard of the excellencie & good vſe thereof. The woman voyd of diſcretion, is reſembled to a ſow, which is a moſt brutiſh, filthie and abhominable creature, yet not ſo bad as the wanton or wicked woman, who walloweth in the mire of vnchaſtitie, riot, ſcolding, pride, or ſuch other vices. Is there any thing more vncomely or more lothſome to behold, then that ſuch beaſts ſhould ſhamefully abuſe the good graces and gifts of God, as beautie, eloquence, & knowledge of the word? But that which is ſet downe in this true prouerbe, hath befallen thē, they returne as dogges to their vomit,2. Pet. 2.22. Rom. 2.9. or as ſwine to their wallowing in the mire.
23 The deſire of the iuſt [findeth] good, the hope of the wicked, indignation.
The godly hauehave at the laſt that proſperitie which they wiſhed, but the vngodly, contrarie to their expectation, meet with troubles and Gods vengeance.
24 Some there are who ſcattering are the more increaſed, and ſome who ſparing otherwiſe then is meete, come to pouertie.
25 The liberall mind ſhall waxe fat, and he which giueth bountifully, ſhall powre foorth.
Examples hereof we hauehave in the widow of Sarepta Abraham & Iob.In the former of theſe two verſes is ſhewed, that the ſtocke of the franke giuer is increaſed by giuing, as on the contrary ſide, the ſubſtance of the niggard waxeth leſſe and leſſe by ſparing. For in deede God bleſſeth the liberall, enriching them both with outward benefits & the gifts of his ſpirit, but he curſeth and croſſeth the couetous. In the fiue and twentith verſe is declared, that the liberall perſon ſhal not only waxe richer but be exceedingly wealthie, ſo that he ſhall become fat in goods and poſſeſſions, yea that the more he giueth, the more he ſhalbe able to giuegive, being herein like vntounto the wels, which the more they are drawne, the more they abound with water. For he giueth and lendeth all day long,Pſal. 37.26. and his ſeede is full of bleſſings.
26 The people will curſe him who keepeth in his wheate, but a bleſſing ſhall be on his head who ſelleth it.
See an example Nehem. 5.2.3.It is an execrable thing to withhold the ſelling of prouiſion to this end, that men may make a priuate commoditie thereof, not caring though they vndoe the cōmon wealth. On the contrarie ſide, it is a bleſſed thing to ſet corne or other prouiſion to ſale in the time of dearth, and to ſell it at a reaſonable rate. For by this meanes the poore people are fed & preſerued aliue, who therefore wiſh all good to him, who hath brought foorth neceſſaries in time of extreme want and famine.
27 He who earneſtly followeth after that which is good, getteth good will, but him, who ſeeketh after euill, it ſhall befall.
Such a one as euen ſetteth him ſelfe to do good to the people among whom he liueth, in their goods, bodies, or ſoules: ſhall winne and hauehave their hearts and find Gods fauour. Againe, he who bendeth him ſelfe to annoy his neighbours or anie, ſhall meet with their hatred or ſome euill.
28 He which truſteth in his riches ſhal fall, but the iuſt ſhall flouriſh as a branch.
The man who putteth confidence in his wealth,Pſal. 52.9. Pſal. 92.13. ſhall fall from proſperitie, and wither as the naughty frute or leafe which falleth from the tree. On the other ſide, he who walking vprightly truſteth in the Lord, ſhall be in a flouriſhing eſtate.
29 He which troubleth his owne houſe ſhal inherit the wind, and the foole ſhall be ſeruant to the wiſe in heart.
The prodigall foole and improuident houſholder, who doth not rightly gouerne his familie or diſpoſe his houſhold affaires, but ſpendeth his goods prodigally,See an example in the prodigall ſonne. or ſuffreth them to waſt and conſume for want of good husbandrie: ſhall at laſt want money, foode, and all neceſſaries, yea be conſtrained to ſell him ſelf to be a drudge to ſome rich man or other, who hath bene a wiſer houſholder then he. For commonly vnthrifts are brought to ſuch extremities, that either they take vp money at intereſt, or begge, or go vnbidden to other mens tables, or offer their ſeruice for ſmall wages.
30 The frute of the righteous man [is the frute] of a tree of life, and he who is wiſe, winneth ſoules.
The verie earthly treaſures which the iuſt man prouideth for him ſelfe and his againſt a deare yeare, not onelyonly tend vntounto the nouriſhing of his owne body and others, but are very good and pretious, ſo that they may fitly be called frutes of a tree of life. But if the prouiſion which he maketh for the bodie be of ſuch vſe and excellencie, how comfortable and profitable are his doctrines and admonitions, and howe much more worthely may they be called frutes of a tree of life indeed? Now furthermore, it is a point of ſingular wiſdome in a man, ſo to gouerne his affaires, that he be not a ſlaue as the foole before ſpoken of,See an example in Abraham. but rather a poſſeſſor as it were of ſoules and ſeruāts. Moreouer, by good meanes to winne alſo the ſoules and hearts of men vntounto louelove and good liking, it is yet an higher point of pollicie. But (to conclude) the top as it were of all wiſedome conſiſteth herein,Dan. 12.3. Luc. 1.17. Luc. 5.10. Iames 5.20. by ſpirituall doctrines or admonitions, to win and conuert the hearts and ſoules of men to God, and to turne or draw them vntounto the obedience of his word.
31 Behold the righteous man ſhal be recompenced on the earth, how much more the wicked man and the ſinner?
If God ſpareth not ſinne in his owne children, or thoſe who walke in the obedience of the ſpirit, but euen correcteth them ſharply for their offences, how much more will he puniſh it in thoſe, who are prophane or notorious offenders, either in this world or the world to come? Behold, behold the truth hereof, in Iob, Dauid, Moſes, Zacharie, with infinite other ſuch examples in the Scripture,1. Pet. 4.17.18. yea behold it in dayly experience, ſeeing affliction beginneth at the houſe of God, but where then ſhall the wicked and vngodly appeare?