A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 10
CHAPTER. X.
THE PARABLES OF SALOMON.
Verſ. 1. A wiſe ſon maketh a glad Father; but a fooliſh ſon is a heauineſſe to his mother.
PArables.] That is, wiſe & …ue ſentences written by Salomon, but inſ…red by the ſpirit of God, for the information of the mind, and the inſtitution of the life, according to the rules of Wiſedome, Iuſtice, and Piety. The other nine Chapters being prefixed as a preface to theſe, contained a continued diſcourſe, wherein the commendation of Wiſedome, and the exhortations to many good duties were proſecuted with variety of arguments: whereas in theſe that follow, for the moſt part, are ſet downe briefe ſayings, eueryevery verſe almoſt comprehending a whole point in it ſelfe, not growing vponupon dependance of that which went before, nor miniſtring the occaſion of that which commeth after. Yet ſometimes it falleth out otherwiſe, and diuers verſes together hauehave dependance one with another, as will …ppeare in ſome place of this preſent Chapter. A wiſe ſonne, that is, a vertuous and towardly ſonne or daughter, maketh a ioyfull father, or mother: and a fooliſh ſonne, that is, a ſinfull and vngratious child, is an heauineſſe, and griefe to his mother or father: yet it is not without cauſe that the mother is rather put in the latter clauſe, then the father: for that ſex is the weaker, and more impatient of ſuch a croſſe: and vſually contemptuous children be bolder to contemne the mother then the father, as Chap. 15. 20. A fooliſh man deſpiſeth his mother; as Rebeccah was more troubled with Eſau then Iſaac was: and very often the mothers by too much indulgence and fondneſſe are meanes of their childrens vices; and ſo it is ſaid, A child ſet at liberty maketh his mother aſhamed: Chap. 29. 15.
Verſ. 2. The treaſures of wickedneſſe profit nothing: but righteouſneſſe deliuereth from death.
THe treaſures of wickedneſſe.] That is, the greateſt abundance of wealth which is euill gotten, and euill vſed, or poſſeſſed by an euill owner, profit nothing: doe him no good at any time; but leaſt of all at his death, or in time of miſery; for ſo it is intended by the Antitheſis, and expreſſed, Chap. 11. 14. Riches auaile not in the day of wrath, but righteouſneſſe: that is, vprightneſſe of heart, and holineſſe of behauiour, deliuereth from death; that is, from deſtruction, and all other hurtfull dangers. Yet not by any merit of man, but by the mercy of God through Ieſus Chriſt. By which ſaying, the Wiſe man would hauehave it inferred, that the moſt proſperous ſucceſſe of ſinfull men in their ſinfull waies, although neuer ſo gainefull, doth proue at the laſt to be nothing worth: for their greateſt getting (if it were of pretious iewels, as many as would fill a treaſurie) is inſufficient to ward off, and to fence them from the violence of miſery when it ſhall aſſault them, or to confirme their hearts ſo as they may bee able to ſuſtaine the force therof, and that contrarily well doing, grace, and a good conſcience (howſoeuer they ſeeme for a time to bee a needleſſe, diſgracefull, and troubleſome burthen) yet a ſeaſon will come, the vſe of them will be ſeene and enioyed, when no weapon or armes, no ſword, ſhield, helmet, breſtplate, or the moſt compleat armour of proofe, ſhall ſo much beſtead a ſouldier in the heate of the battell, as theſe will helpe the heart of a Chriſtian with comfort, and his ſoule with ſafety, when hee is beſet about with perils, or muſt depart with his natural life.
Verſ. 3. The Lord will not famiſh the ſoule of the righteous: but he caſteth away the ſubſtance of the wicked.
THeſe words be inferred vponupon the former, as an anſwere to a ſecret obiection that might bee made againſt them: Why ſhould it bee thought that men get no good by gathering riches in what manner ſoeuer? They ſtand them in ſtead in time of dearth and ſcarcity; when others that want them, though neuer ſo iuſt, are like to periſh. Now here he ſheweth the caſe to be otherwiſe. Good men are not vnprouided of foode becauſe they are vnfurniſhed with wealth: and ſinfull men hauehave no aſſurance of prouiſion though they hauehave riches: for the Lord will not famiſh the ſoules of the righteous, that is, will not ſuffer the men themſelues to ſtarue, though they hauehave neuer ſo little: But will cast away the ſubstance of the wicked, that is, he will depriue them of the poſſeſſion, or vſe, or vertue of it when they are in greateſt need.
Verſe 4. A deceitfull hand maketh poore: but the hand of the diligent maketh rich.
THis verſe alſo containeth an anſwere to an other obiection, which might riſe out of the words immediately going before. If food and maintenance be the gift of God, and they that hauehave little ſhall be kept from want, & they that hauehave great ſtore ſhall be ſtript of all; to what end ſhould men trauaile and take paines? the wiſeſt way is to giuegive ouer all labour. Now this he refuteth by ſhewing the meanes whereby righteous men vſe to receiue this foode and prouiſion from Gods hand, and that is by ſedulitie and diligence in their vocations. And therefore he demonſtrateth the contrarie effects of contrarie men; namely, of ſlothfull perſons, and ſuch as be induſtrious and painfull. Slothfull perſons fall into two euils: the one is the practiſe of deceitfulnes, called here a deceitfull hand: the other is the burthen of pouerty, which is a puniſhment inflicted vponupon them both for fraud and idleneſſe. They that bee diligent hauehave their reward yeelded vntounto them, that they thriue and proſper by the labour of their hands: & though their wealth bee not ſo great in quantitie, yet the ſmalneſſe thereof is recompenſed in quality and good vſe of it; and therefore is called, pretious riches, Chap. 12. 27. And ſo they hauehave neither need nor diſpoſition to giuegive themſelues to deceitfull ſhifts, as ſluggards.
Verſe 5. Hee that gathereth in ſummer is a ſonne of vnderſtanding: and he that ſleepeth in harueſt is a ſonne of confuſion.
THe drift of theſe words is to teach men to redeeme the time, and make the beſt aduantage of the ſeaſons, comparing opportunitie to ſummer or haru…ſt, when the fruits of the earth are ripe, and readie to be gathered; and the perſons to whom it is offered, to husbandmen that hauehave commodities growing in the fields. And therefore as we iudge him prudent which ſo ſtirreth himſelfe, and haſteneth his people to cut downe his corne, and to inne it when it is ripe, and the weather is ſeaſonable: ſo God here calleth him … ſonne of vnderſtanding, that is, a wiſe man, which taketh time while time ſerueth, for any good purpoſe and occaſion. And as the world crieth, fie on him that ſleepeth in harueſt, that is, doth no more labour or looke to his affaires, then if he were in a dead ſleep, and ſo ſuſtaineth the loſſe of all his crop, by meanes whereof he ouerthroweth the ſtate of all his familie: ſo the Lord tearmeth him a ſonne of confuſion, or which bringeth confuſion, that is to ſay, miſerie and ſhame vponupon himſelfe and his friends, which ſtriueth not to take his part of Gods bleſſing in due ſeaſon.
Verſ. 6. Bleſſings are vponupon the head of the righteous: but iniquitie ſhall couer the mouth of the wicked.
BLeſſings] That is, all kinde of happineſſe, eueryevery good gift of God that is fit for them▪ as peace, plentie, grace, and health, &c. All ſhall be vponupon the head of the righteous: meaning vponupon the whole ſoule and body of eueryevery faithfull holie man. And they are ſaid to be on the head, becauſe they come downe from aboue, and light as it were vponupon the head, and ſo deſcend to the other parts. But iniquitie, the vengeance of God executed for violence and ſinne, ſhall couer the mouth of the wicked, ſhall take away all excuſes and defences from him. Now here is ſomewhat vnderſtood in the former cla…ſe, and expreſſed in the latter: and ſomewhat vnderſtood in the latter, and ſupplied in the former. Bleſſings are vponupon the head of the righteous, and therefore doe open his mouth, viz. to praiſe God, and maintaine his owne innocencie: and iudgements (called here violence or iniquity, by a metonymie of the cauſe) are vponupon the head of the wicked, and ſo cloſe vp the… mouth.
Verſe 7. The memoriall of the iuſt ſhall be bleſſed: but the name of the wicked ſhall rot.
THis is one particular of the bleſſings mentioned in the former verſe, that that which is neereſt to a man, as his name, ſhall be in eſtimation, and good account. The remembrance and mention of him being abſent aliue, and when he is dead, ſhall be acceptable, and with his praiſe and commendation: But the name of the wicked is curſed, and therefore had in hatred and deteſtation, euen as much loathed as the ſtinke of his carcaſe, that lieth rotting in the graue. All the contumelies wherewith the godly are purſued, take no effect againſt them, to worke their perpetuall diſhonour: and albeit for a time, through ſlanders, columniations, and ſcoffes, they are among the ſonnes of Belial, baſe and vile perſons, much vilified and contemned; yet no reports, or imputations, no ieſts or deriſion can make them contemptible: hee that decked them with the light of grace, maugre the malice of the diuell, and all their aduerſaries, will alſo adorne them with the brightnes of glorie, what practiſes ſoeuer there be to keepe them in obſcuritie and reproch. Who of all Gods people which commit their waies vntounto the Lord, according to his precept, hauehave not at the firſt, or at the laſt, either ſooner, or later, their righteouſneſſe Pſal. 37. 6.brought foorth as the light, and their iudgement, as the noone day, according to his promiſe? And in like manner, all the applauſes which are giuen to vnworthie men, the great boaſts that are made of them, well neere vniuerſally by the mouthes of all▪ eueryevery man magnifying them with praiſes, as ſometime they did the falſe Prophets, and Phariſies; yet he will ſo detect their vicious behauiour, and make them appeare ſo odious, as that either in the preſent, or future ages, they ſhall be a prouerbe of obloquie: or if it fall not out ſooner, their ſhame will be immeaſurable at the day of the Lord, and ſo ſhall be honor of the righteous.
Verſe 8. The wiſe in heart will receiue commandements: but the fooliſh in talke ſhall be beaten.
THe wiſe in heart, &c.] That is, ſuch as hauehave ſauing knowledge, and conſcience, will receiue commandements, will heare and obey the word of God without replies and cauils againſt it: but the fooliſh in talke, he that abuſeth his lippes to murmuring and friuolous obiections, ſhall be beaten, that is, ſhall be plagued for his contempt.
The ſenſe will be plaine, if the ſupply be made in both clauſes of the oppoſition, in this manner: the wiſe in heart will readily receiue commandements, and therefore ſhall be rewarded: but the fooliſh in heart will be fooliſh in talke to reiect commandements▪ therefore hee ſhall be puniſhed. T… obedient may expect ſuch in reatie as diligent and faithfull ſeruants receiue from the hands of kinde and good maſters: and ſuch as ſhift off all ſeruices with obiections, replies, a… gainſayings, ſhal be vſed like to contumacious and ſtubbo…ne bondſlaues.
Verſe 9. Hee that wal…eth vprightly, walketh boldly: but hee that peruerteth his waies ſhall be knowne.
HE that walketh vprightly,] That is, doth carefully looke to his waies with an honeſt heart: walketh ſurely, hauing both the affection, and ground, and effects of Chriſtian bol… neſſe: but he that peruerteth his waies: that is, doth allow himſelfe in any courſe, though neuer ſo ſecretly: ſhall be knowne his ſins ſhall be detected.
The ſenſe of the whole verſe may bee thus expreſſed: He… that walketh vprightly, walketh ſurely; becauſe his faithfulnes ſhall be knowne to his praiſe: And he that peruerteth his wan… walketh dangerouſly; becauſe his leaudnes ſhall be knowne to his ſhame. Let vsus (ſaith Eccleſia…tes) feare God and keepe he Eccle. 12. 13. 14commandements: for this is the whole man. For God will bring eueryevery worke vntounto iudgement: with eueryevery ſecret thing, whether: be good or euill. The Lord when he commeth (ſaith Saint Pau… 1. Cor. 4. 5.will lighten things that are bid in darkneſſe, and make the counſels of the heart manifeſt: and then ſhall eueryevery man hauehave pra… of God. Both theſe holy writers are ſo to be vnderſtood, th… all the goodnes of the good ſhall be reueiled vntounto their praiſe and none of their corruptions: and all the vices of the wicke… diſcouered to their confuſion, and none of their good worke for approbation.
Verſ. 10. He that winketh with the eye worketh ſorrow: and he that is fooliſh in talke ſhall be beaten.
THis confirmeth the latter clauſe of the former verſe, That they that peruert their waies ſhall bee knowne, though they doe it neuer ſo ſecretly, which is meant by the winking of the eye. Yet by this it ſhall appeare that it is knowne, becauſe it ſhall be puniſhed. For as they practiſe miſchiefe againſt others, and many times worke them ſorrow: ſo they certainly bring miſchiefe on their owne heads, and procure ſorrow to their owne ſoules. And yet all winking is not condemned: but that which tendeth to hurt, when men winke wiles. The Apoſtle beckned or winked at Iohn that he ſhouldIoh. 13. 24. aske who it was that ſhould betray Chriſt, and yet this was well done of him; for he ſhewed a reuerend regard of Chriſt, that he would not be loud and audacious in his preſence. If they peruert their waies openly by being fooliſh in ſpeech, open iudgement ſhall be executed vponupon them for their open ſinnes, and thereby their mouthes ſhall be ſtopped.
Verſe 11. The mouth of a righteous man is a welſpring of life: but iniquitie couereth the mouth of the wicked.
IN Iſrael, and in the countries bordering vponupon it, it was a great benefit to hauehave wels of water, both for the vſe of men and of the cattell, and therfore things of great account be many times compared to them in the Scriptures, and heere the mouth of a righteous man is ſo called in a double reſpect, both for the conſtancie of good conference (according to the ſimilitude, for ſuch ſprings as were continuall, and would hold out as well in ſommer as in winter, were ſaid to be wels of liuing water: Gen. 26. 19. as alſo, and eſpecially for the good effect, that they bee inſtruments ſometimes to beget, and vſually to confirme and refreſh the life of the ſoule. The latter part of the verſe hath been expounded in the ſixth verſe.
The expoſition ſtandeth thus: The mouth of a righteous man doth alwaies flow with wholeſome words; and therfore ſhall bee continued open with bleſſings: But the mouth of a wicked man doth alwaies flow with hurtfull words: and therefore ſhall be ſtopped with violence.
Verſe 12. Hatred ſtirreth vp contentions: but louelove couereth all treſpaſſes.
HAtred: and all vncharitable affections, as enuie and wrath, ſtirreth vp ſtrife: worketh all kinde of reuenge and miſchiefe, as backbiting, vpbraiding with former faults, and very often procureth iniuſt criminations. But louelove couereth all treſpaſſes: by forgiuing them and reprouing them in friendly manner, and by concealing them from all thoſe, to whom the knowledge of them hath not come, or doth not appertaine. The oppoſition is thus framed; Hatred ſtirreth vp contentions, and blazeth abroad mens inf…mities; but louelove ſeeketh peace, and couereth all treſpaſſes.
Verſe 13. In the lips of him that hath vnderstanding, wiſedome is found: but a rod ſhall be for the backe of him that is deſtitute of vnderstanding.
THeſe words neede no further explanation, then the ſupply of that which is to be vnderſtood in both the clauſes. For this ſeemeth to be the ſenſe of them: In the lips or ſpeech of him that hath vnderſtanding wiſedome is found, which keepeth iudgements and puniſhments from him: but in the lips of him that wanteth vnderſtanding follie is found; which bringeth iudgements and puniſhment vponupon him. The firſt hemiſtich, or former part of the verſe, is the ſame ſimply ſet downe, and without allegorie or metaphore, as was comparatiuely vttered in the eleuenth verſe, by the ſimilitude of a wel-ſpring.
The latter part is the ſame in ſenſe that was in the eighth and tenth verſes: for there it is ſaid; that the fooliſh in talke ſhall be beaten.
Verſ. 14. Wiſe men lay vp knowledge: but the mouth of the foole is a preſent deſtruction.
HEre is declared by what meanes wiſe men attaine to that abilitie and ſufficiencie of fruitfull ſpeeches, by due attention to that which is ſpoken to them or which they reade: or by diligent obſeruation of things which they behold. Thoſe they lay vp, as a man would his treaſure, in a ſafe place. As therefore a prouident thriftie husband, which hath gathered together a ſtocke, will bee ready vponupon ſhort warning to make a purchaſe, or vponupon any good occaſion to disburſe a ſum of money: ſo hee that is faithfull in ſeeking knowledge, and applieth both heart and memorie to hold it faſt, and keepe it, ſhall readily in conuenient time draw out the good things which he hath learned, either for his owne vſe, or the benefit and profit of others. Which is contrary in careleſſe and heedleſſe perſons: for they will be as forward to ſpeake as any others: but that which is within the heart, will quickly bee at hand to come out at the lips, and that is poyſon, and venome, and peſtilent matter, which will certainly hurt themſelues, and be dangerous to other. So then thus ſtandeth the oppoſition: wiſe men lay vp knowledge, and therfore their mouthes are a preſent preſeruation: but fooliſh men reiect knowledge; and therefore their mouthes are a preſent deſtruction.
Verſ. 15. The rich mans goods are his ſtrong citie: and the feare of the needie is their pouerty.
THe rich mans goods are his ſtrong city, &c.] That is, wealthie worldlings doe truſt to their poſſeſſions when they hauehave great ſtore. For hee ſpeaketh not of any ſafety that they hauehave by their goods; but which they ſeeme to themſelues to hauehave; as is plainely expreſſed, Chap. 18. 11. They are as an high wall in his imagination: and it is ſometimes the fault of good men in their infirmities, to repoſe too much confidence in outward things, when they abound with them; as euen Dauid himſelfe acknowledged of himſelfe; In my proſperity I ſaid, I ſhall neuer be moued: Pſal. 30. 6. On the other ſide, the want of earthly ſubſtance doth fill the hearts of vnregenerate poore men with feares of famine and miſery. And Gods owne people are not alwaies free from the aſſaults thereof, by reaſon of the imperfection of their faith.
Verſ. 16. The labour of the righteous tendeth to life: but the reuenewes of the wicked is ſinne.
THe labour of the righteous tendeth to life, &c.] That is, the goods that good men vſually get by trauell (though many times they are deſcended to them by inheritance, or beſtowed vponupon them by gift, or by ſome other lawfull meanes brought to their hands) tendeth to life, viz. both of ſoule and body in this world, and for the world to come: whereas the riches of vngodly men are alwaies abuſed by them, and made the occaſions and meanes of vnrighteouſneſſe. The oppoſition is this: the riches of the righteous doe tend to goodneſſe, and ſo to their life: but the wealth of the wicked doth tend to ſinne, and ſo to their death. For eueryevery mans ſubſtance is a meanes of his benificence and well doing, or an occaſion vntounto him of ſinning: either it induceth him to ſhew mercy, and to doe good, which the Lord will recompence with life and bleſſedneſſe: or elſe he is thereby incited to pride, cruelty, voluptuouſneſſe, riot, prodigality, or nigardize, or other like exorbitant courſes, whereby he maketh himſelfe liable to Gods curſes, and his owne perdition.
Verſ. 17. He that regardeth instruction is in the way of life: but he that refuſeth correction goeth out of the way.
HH that regardeth inſtruction.] That is, which yeeldeth reuerence, attention, and obedience to the miniſtry of Gods holy word; is in the way of life, hee taketh the right courſe to obtaine euerlaſting ſaluation: but hee that refuſet… correction, which will not endure to heare his ſinnes rebuked; goeth out of the way, both depriueth himſelfe of eternall life, and walketh towards deſtruction. All ſorts of men are paſſengers, trauelling as it were in a iourney vntounto their place: if they follow the direction of Gods meſſengers, whom hee hath appointed for guides, they ſhall find the law of God a direct path to leade them vntounto preſent and future happineſſe, and that euerlaſting: but if they ſcorne to be ſhewed where, and how far they hauehave wandred awry, and will not bee conducted vntounto the right way of repentance & reformation, they cannot but ſtraggle vp and downe in the by-paths of iniquitie, vntill they deſperately periſh.
Verſ. 18. He that hideth hatred, is a man of deceitfull lips; and he that vttereth ſlander is a foole.
HAuing in the former words declared the perill of them that refuſe admonition, hee deſcribeth here the perſons that vſe to doe it, and they are of two ſorts: ſome are hypocrites, that pretend and make a ſhew of fauour and good liking, and yet nouriſh deadly hatred in their hearts: others are profeſſed contemners of that which is taught: but yet picking a quarrell againſt the man that deliuereth it, as though the fault were wholly in him, and iuſt occaſion were giuen to reiect all that he teacheth. But the Lord, which knoweth the ground and roote of their calumniations and cauils, imputeth them to their proper cauſe: and that is, the ſinfulneſſe and follie of thoſe malicious deſpiſers.
Verſ. 19. The ſin ceaſeth not by the multitude of words: but he that refraineth his lips is wiſe.
HE ſeemeth ſtill to proceed in the proſecution of the matter ſpoken of in the ſeuenteenth verſe, that men take an euill way for themſelues, which refuſe to bee reproued. The words immediately going before theſe, declare how ſome reiect it, by inward hatred and bitterneſſe of heart, and yet outwardly make ſemblance of great louelove and friendſhip: others breake out into open profeſſion of their diſcontentment and malice, by reproching thoſe that would helpe them out of their ſins: and here commeth a third ſort, which would ſhift off all rebukes, by denying, defending, cloking, or colouring their faults by excuſing, & extenuating matters that are charged vponupon them. But all is in vaine; the ſin will not be blowne away with breath: and therefore he ſheweth that it is a point of wiſedome to giuegive place by ſilence, and to take the blame vponupon them.
Verſ. 20. The tongue of the iuſt man is as ſined ſiluer: but the heart of the wicked is little worth.
HE ſetteth forth the excellencie of the ſpeech of godly men by compariſon; reſembling it to ſiluer that is purged and ſined from the droſſe that was in it: becauſe a good man will be carefull of his tongue, not onelyonly that there be no mixture or filthineſſe and leaudneſſe in his words; but alſo to auoide all ſuperfluous and idle babling, and ſo to open his mouth with holy wiſedome. Which is contrary in the wicked; becauſe there is a contrary fountaine in him of ſinfulnes and corruption, and no matter of vertue and grace, which are the ſprings of all wholeſome ſpeeches. Thus therefore ſtandeth the Antitheſis: the tongue of the iuſt man is as ſined ſiluer; becauſe his heart is pretious: but the tongue of the wicked is as droſſe; becauſe his heart is nothing worth.
Verſ. 21. The lips of the righteous doe feed many: but fools die for want of wiſedome,
BEfore was declared the excellencie of a good tongue, and well ſeaſoned ſpeech: and heere are the effects of it commended, namely, the good that is wrought by it, the ſoules of many being edified therewith, and receiuing grace, and groweth for ſaluation & comfort, as the body doth obtain ſtrength, and nouriture, and refreſhing, by their meanes that miniſter wholeſome foode vntounto it. And this is illuſtrated by the concontrary effect of wicked and ignorant perſons, that they are ſo farre from …eeding others with knowledge and wiſedome, that they ſuffer themſelues to be ſtarued to death and deſtruction, through the want of it.
Verſ. 22. The bleſſing of the Lord it doth make rich: and he addeth no ſorrowes with it.
THe purpoſe and drift of theſe words is, to ſhew the preeminence that Gods people hauehave aboue the men of the world: that whereas the wicked hauehave nothing but their owne hands, and carnall meanes to truſt vntounto for their eſtate, ſuch as be godly, hauehave God to prouide for them; and his goodneſſe onelyonly doth make rich, and they only are enriched by him. But becauſe his enemies hauehave vſually more ſt… of goods then his children; and thereby it may ſeeme, that either men may bee rich without his bleſſing, or elſe that he is more prouident for ſinners then for Saints; therefore he ſheweth the difference; That troubles and vexations are intermingled with the goods of the wicked, and his ſeruants are freed from them. Yet it is not ſo to be conceiued, as though no good men had any troubles with their riches; and that whoſoeuer do find griefe and perturbations in theſe earthly things, were depriued of the bleſſing of God, and teſtimonies of his fauour: but this is the meaning, that ſo farre as hee doth beſtow them, and they depend vponupon him for them, ſo farre they eſcape from vexations: ſo that the cares and troubles grow meerely from their owne infirm…ties.
Verſ. 23. It is a pastime to a foole to commit wickednes: but wiſedome is the delight of a man of vnderstanding.
IT is a pastime to a foole to commit wickedneſſe, &c.] That is, ſinfull men take great pleaſure in doing that which is euill, as if it were a ſport or recreation to them: and it is as much ioy a…d refreſhing to him that is godly wiſe, both to get wiſdome, and to performe all the good exerciſes thereof. That which the one of them vehemently delighteth in▪ and hath in admiration, the other abhorreth, and hath in deteſtation; and ſo contrary, according vntounto their contrary hearts, contrarie affections, contrary conuerſation, contrary eſtate and condition; theſe being as filthie beaſts that ſeed on the …a…gh, or carrion of the fleſh, and theſe as holy men which liue by the wholeſome food of the ſpirit.
Verſ. 24. That which the wicked feareth, ſhall come vponupon him▪ but God will grant the deſire of the righteous.
THe condemnation in the world to come, which vngodly men through the guiltineſſe of their conſciences are often ſummoned vntounto, when God ſhall draw their ſoule out of their body, they ſhall certainly fal into. And thoſe iudgments, and miſeries of this life, which they moſt hate, though they hope to eſcape them, they are in danger to bring vponupon themſelues.
And that which is moſt deſireable, and will bee moſt comfortable to Chriſtians, the Lord which knoweth what is moſt acceptable to them, and profitable for them, wil in due ſeaſon beſtow vponupon them. For the beſt men (out of their corruptions which are not wholly aboliſhed, though much diminiſhed nor fully ſubdued, though they hauehave loſt their ſoueraignty) do ſomtimes caſt their affections vponupon thoſe things which are not expedient, and thoſe in great fauour hee detaineth from them. Moſes and Ieremie deſired greatly to bee exempted from the burthen of miniſtery, and to leade a priuate life; but God neither reſpected their happineſſe ſo little, nor the benefit of his people, nor his owne ſeruice to bee performed by them, as to yeeld to their deſires.
Verſ. 25. As the whirle-wind paſſeth, ſo is the wicked no more▪ but the righteous is an euerlasting foundation.
THe meaning of the word is, that vngodly men, howſoeuer they flouriſh for a time, yet doe ſuddenly come to ruine and deſtruction; as the whirle-wind ſwiftly bloweth ouer, and is leſſe conſtant, and permanent, then the ordinary winde is, though there be no ſtability in any. But when it is ſaid, they are no more, hee doth not intimate any mortality of their ſoules, as though they ſhould bee wholly diſſolued as brute beaſts: for their ſoules are euerlaſting as well as Gods people, and their bodies ſhall bee raiſed vp againe at the day of the Lord, as well as the Saints: but it is their hope and happineſſe, and not their being that periſheth, they ſhall neuer recouer any good eſtate any more. Now againſt th…ſe are ſet the righteous, whoſe ſoule and body, and bleſſedneſſe, hauehave a ſetled ſafety, as a foundation that can neuer be remoued. So that this is the oppoſition: the wicked are as a whirle-wind, and ſo are no more: but the righteous are like a firme foundation, and ſo perpetually remaine.
Verſ. 26. As vineger is to the teeth, and ſmoake to the eye; ſo is the ſlothfull to them that ſend him.
AS vineger, &c.] That is, too much vineger, or other things that be ſharpe & ſowre, do ſet the teeth on edge; and ſmoake doth bring both ſmart and hurt to the eyes: ſo doth the ſlothful perſon, or he that is giuen to any other leaud behauiour, worke vexation of heart to them that ſend him, or commit matter of moment vntounto him. For it is as naturall to them to be careleſſe of their buſineſſe, and vntruſtie to ſuch as imploy them, as it is for vineger to retaine ſowreneſſe, and for ſmoake to pierce the eyes: and by this meanes God pleaſeth to plague ſome, and to chaſten others, & to admoniſh others. Diuers take more pleaſure in ſinfull ſluggards, then in godly faithfull ſeruants, vntounto them it is a due recompence to find and feele them falſe and pernicious: many are too too heedleſſe in their choyce, and not afraid to giuegive entertainment to the worſer ſort, and therefore many times they are ſcourged by them: and ſundrie doe learne experience by ſuch a ſucceſſe, to be more warie afterwards, and therefore obſerue the wicked to auoid them, and hauehave alwaies ſuch as feare God in greater eſtimation.
Verſ. 27. The feare of the Lord encreaſeth the daies: but the yeeres of the wicked are cut ſhort.
THe feare of the Lord &c.] That is, true piety and religion, with the exerciſe alſo of iuſtice and righteouſnes, …ncreaſeth the da…es; That is, as a meanes it preſerueth thoſe that are endued with i…, from an vntimely death. But the yeeres of the wicked ſhall be cut off. Their vngodly and ſinfull courſe of life is ſometimes an inſtrument to bring them ſpeedily to their end; as by ſurfets and euill diſeaſes, or falling into the hands of the Magiſtrate, or by quarrelling, and ſuch like: Somtimes it prouoketh the Lord to ſtay them in the middeſt of their race, & not to ſuffer them to come to that age, which by their ſtre…gth and conſtitution of body they might hauehave attained vntounto. And in this ſenſe the Prophet ſaith in the Pſalmes; that the wicked ſhall not liue out halfe their daies.ſal. 55. 23.
Verſ. 28. The patient abiding of the righteous ſhall be gladneſſe▪ but the hope of the wicked ſhall periſh.
AFter that the children of God hauehave once imbraced his promiſes, afflictions & tentations do vſually enſue therupon, that it would ſeeme to ſenſe and fleſhly reaſon, that miſerie and troubles were the only rewards of piety and obedience, & nothing elſe performed to them that truſt in his word. Now therefore hee ſheweth that a better ſtate and condition remaineth for them: that their ſorrow ſhal be turned into ioy, and their mourning into gladneſſe, when the Lord ſhall deliuer them from troubles, and fulfill all his promiſes. Which is illuſtrated & further amplified by the contrary caſe of the wicked: which howſoeuer now they ſeeme to hauehave the preheminence, & are moſt likely to preuaile hereafter, ſhall yet bee depriued of their preſent proſperity, & fruſtrated of all future expectation. This then is the oppoſition: The hope of the righteous ſhall preuaile, and bring them gladneſſe: but the hope of the wicked ſhall periſh, and ſo worke them ſorrow.
Verſ. 29. The way of the Lord is ſtrength to the vpright man: but feare ſhall be to the workers of iniquitie.
BY the way of the Lord, is meant the whole adminiſtratiō, both of his word, wherby he maketh his will known, and of his ſpirit whereby hee giueth grace, and of his prouidence, whereby he protecteth his ſeruants, and performeth all good things vntounto them. By eueryevery one of theſe meanes, doth he eſtabliſh and confirme both the hearts & ſtates of ſuch as be faithfull. But as for the wicked, howſoeuer he ſuffer them for a time to proceed in their vngodly waies without any great croſſes, yet at laſt he executeth ſuch iudgements vponupon thē, as the very ſight therof cauſeth them to quake & tremble. Thus ſtandeth the oppoſition; The way of the Lord is ſtrength to the vpright for preſeruatiō, & therfore it worketh boldnes; but it weakeneth the wicked for deſtruction, and therfore it bringeth feare.
Verſ. 30. The righteous ſhall neuer be remoued: but the wicked ſhall not dwell in the earth.
THe righteous ſhall neuer be remoued.] They ſhall neuer be remoued from Gods fauour; they ſhall neuer be remoued from the conſtant graces of the ſpirit in their ſoules; or hurtfully, in the way of a curſe, from an outward good eſtate; nor vnſeaſonably be cut off from the earth. Now becauſe ſome of theſe iudgements do ſeeme ſomtimes to fall vponupon ſome righteous perſons, who for a ſeaſon be ecclipſed of grace, & ſeparated frō the fruition & comfortable ſight of Gods kindnes, and fauour towards them; and their eſtate in appearance is wholly ruinated and ouerthrowne: therefore the word doth well beare it, agreeable to the meaning of the holy Ghoſt, to ſay; tha… the righteous ſhall not be remoued for euer. Though they ſeeme to bee caſt downe for a time, yet they ſhall bee reſtored againe afterwards. The contrary is here affirmed concerning the caſe of the wicked, who ſhall certainely fall vnleſſe they repent: they ſhall not continue in that eſtate wherein they are moſt grounded, and hauehave greateſt eſtabliſhment: they are ſo farre from enioying eternall life in heauen, as that the vengeance of God will not permit them long to keepe their owne breath, or to hold the outward poſſeſſions of the earth. The oppoſition therefore in effect is this; The righteous ſhall neuer be remoued, but hauehave an habitation for euer in heauen; but the wicked ſhall be remoued, and not ſuffered ſo much as to dwell in the earth.
Verſ. 31. The mouth of the righteous will be fruitfull in wiſedome: but the tongue of the vnrighteous ſhall be cut out.
THis verſe agreeth altogether in ſubſtance of matter with the eleuenth; only the compariſon is altered: for there the tongue of a good man for the conſtant ſtore of holy ſpeeches, was reſembled to a plentifull fountaine; and here, to a fru…tfull tree, or fertile field: and there the wicked for leaud ſpeeches, was threatned to hauehave his mouth ſtopped; and here to hauehave his tongue cut out: that is, the iudgements of God vponupon him for his vngratious and curſed ſpeakings, ſhall ſtrike him as mute and dumbe, as if the tongue were cut out of his head.
Verſ. 32. The lips of the righteous know what is acceptable: but the mouth of the wicked ſpeaketh froward things.
THe meaning of theſe words is, that a righteous man knoweth and regardeth what is beſt pleaſing to God for him to ſpeake, & what is moſt gratefull to good men to heare: and what doth deſerue acceptatiō at any mans hand for faithfulneſſe and truth; and therefore he will vſe his lips to vtter it: but the wicked neither knoweth nor regardeth theſe things; and therefore he vomiteth out only peruerſe ſpeeches, ſuch as tend to rebellion againſt God, the damnifying of men, and the annoyance and hurt of his owne ſelfe.