A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 11
CHAPTER. XI.
Verſe 1. Falſe balances are an abomination to the Lord: but a perfect weight pleaſeth him.
VNderUnder falſe balances are comprehended all vniuſt weights, lines and meaſures. And therewithall is condemned whatſoeuer kinde of guile, and deceit may be found either in the buyer, or ſeller. As when that which is ſold is defectiue either in quantitie, or qualitie, not being fit for the vſe that it is bought for, or not correſpondent to the price that is paid for it, or not anſwerable to the teſtimonie that is giuen of it. And with theſe doth Amos charge the wicked wealthie men of his age: They make the Epha or meaſure ſmall, and the ſhekell, or price great, and falſifie the weights of deceit. That they may buy the poore for ſiluer, and the needie for ſhooes, and ſell the refuſe of their wheate. So on the other ſide in the buyer, when he ſhall faile of all meete proportion betweene the price that he paieth, and the commoditie that he buyeth, giuing farre leſſe then the worth and value of it. And where it is ſaid, They are abomination to the Lord, it is not meant that his quarrell is againſt the inſenſible creatures, but he is diſpleaſed with the iniquitie of the perſons, which make, vſe, keepe, or allow them. Whereby the other clauſe may bee better vnderſtood, that the Lord is pleaſed with ſuch as doe vprightly vſe them, and with louelove of equitie, exerciſe it in their traffique, and couenants.
Verſe 2. When pride commeth, then commeth contempt, but with the lowly is wiſedome.
WHen pride commeth, that is, when it groweth to maturitie, hauing power to puffe vp mens hearts, and ſhewing it ſelfe in words, or workes, in countenance, apparell, or geſtures, then commeth contempt, that is, ſhame then approcheth, and is neere at hand, marching in the next ranke after this loftie heart, and inſolent behauiour. As is to bee ſeene in many who hauing been firſt lifted vp in their owne haughtie mindes, were afterwards caſt down by Gods righteous iudgements, either into phrenſies, or groſſe ſinnes, or ruine of ſtate, or obloquie for their former hidden faults now publiſhed at laſt to their great d…ſgrace. The other part of the antitheſis, containing the honour that doth accompanie humilitie, is argued by conſequent, in this manner: when pride commeth, then commeth folly, which euer bringeth ſhame: but when humilitie commeth, then commeth wiſedome, which is neuer without glorie.
Verſe 3. The vprightnes of the iuſt ſhall guide them: but the frowardnes of the tranſgreſſours ſhall deſtroy them.
BY vprightneſſe is not meant an extrauagant well meaning without further rule or warrant, as though good intents were competent guides of our waies to ſaluation: but the ſinceritie of an heart faithfully, though not perfectly, willing to beleeue & obey that which it knoweth, and reſolutely though not abſolutely, deſirous to know that which God ſhall reueile vntounto it. Now this is ſaid to guide righteous men, that is, ſhall procure good direction frō the Lord, both for his ſeruice, and their owne happineſſe, and make them tractable to follow the ſame. Contrary to this is the condition of the wicked, who are not led with vprightnes, but carried with peruerſenes, & therefore miſled by the ſame to their vndoing. For thus ſtandeth the oppoſition: the vprightnes of the iuſt ſhall guide them in the way, and ſo preſerue them: but the frowardnes of the wicked will keepe them from the way, and ſo deſtroy them.
Verſe 4. Riches auaile not in the day of wrath: but righteouſnes deliuereth from death.
THeſe words ſeeme to containe an anticipation, or preuenting of an obiection, which might bee moued againſt the latter point of the former verſe. What ſpeake you of deſtruction to come vponupon wicked men? I truſt you will not extend it to all: for many of them are ſubſtantiall wealthy men, of great ſtate and abilitie. Who can deſtroy them? What ſhal their power, and riches doe the while? To this it is here anſwered, that riches auaile not in the day of wrath: their wealth can neither withſtand the ſtrokes of God, nor leſſen them, nor make them any whit the more able to beare them, when his anger doth execute iudgements, and when his iudgements declare his anger. But righteouſnes is that which deliuereth from death, and all other miſeries, that the ſting thereof ſhall neuer make any man miſerable.
Verſe 5. The righteouſnes of the vpright ſhall direct his way, or make his way ſtraight, or euen: but the wicked ſhall fall in his owne wickednes.
HEre hee addeth to that which he had begun in the third verſe, and ſheweth that ſinceritie and righteouſnes doe not onelyonly leade men to a good way, and tell them what is their dutie, and fit to be performed, but maketh the way paſſable for them, and them conſtant and proſperous in it. The which againe is oppoſed the way of the wicked, euen their owne ſinfull courſe of life, being crooked and cragged, and rough, and rugged, and full of manifold perils, wherein at laſt they fall and periſh. In appearance the path of grace & goodnes is ſo full of troubles and difficulties, as that it ſhould bee impoſſible for any man to goe along in it, and not be ſtopped, or turned aſide before he come to his liues end, and yet a good conſcience findeth eaſe therein: and the broad way of ſinne wherein the world walketh, ſeemeth very plaine and pleaſant, as alſo voide of all annoiances, or dangers, but eueryevery one that trauelleth in it meeteth with many externall croſſes, ſuch as they neuer doubted of; or internall terrors and vexations, ſuch as they neuer dreaded, and at laſt proceeding on impenitently, they ſtumble at, and are ouerthrowne by one iudgement or other: or death, in the end, as an vnauoidable quickſand, doth ſwallow them vp, and deſtroy them for euer.
Verſe 6. The righteouſneſſe of the vpright deliuereth them: but the tranſgreſſors ſhall be taken in their owne wickednes.
THis verſe, as it may appeare, is annexed to the former fo… confirmation of the point therein contained, that righteouſnes doth direct the way of vpright men, both to holy conuerſation, and happie ſtate. Againſt the which a doubt may riſe from the ſhew of the contrary, becauſe that good men are ſometimes plunged in great calamities, and ſomtimes in great tranſgreſſions: and therefore their way ſeemeth as indirect, as if they were wicked, and their righteouſnes to doe them as little good as if they had none at all. Now this ſcruple hee remoueth by ſhewing what benefit it bringeth, that then eſpecially they hauehave the vſe of it, when they fall into ſuch diſtreſſes. For then the fruite thereof is moſt for their comfort when it ſhall deliuer them out of dangers, out of troubles, out of feares, out of temptations, out of ſinnes, and from deſtruction. Yet not by ſtrength of it owne, but by the power of God: no… according to their worthineſſe in way of deſert, but according to his goodneſſe in way of reward: not extended to all men that doe good workes, but reſtrained to vpright men whoſe works are good. And for the cleerer illuſtration of their bleſſed eſtate he bringeth in for contrary, the miſerable condition of the wicked, oppoſing tranſgreſſors to vpright perſons; the… miſchiefe to the others iuſtice: their perill to the others protection: the one part incloſed in the net of troubles is yet aſſured of ſafe eſcape by means of their graces, the other abroad at the baite of proſperitie ſhall certainly fall into ſnares by meanes of their wickedneſſe.
Verſ. 7. When a wicked man dieth, his expectation periſheth, and the hope of his power ſhall periſh.
THe meaning is, that eueryevery ſinfull mans affection of hoping, and happineſſe hoped for, and ſtrongeſt meanes to attaine to his hope, ſhall end with his life, and die at his death, and vaniſh away at the time of his deſtruction. Riches and greatneſſe cauſe him to truſt much to himſelfe, and his owne ſufficiencie for the accompliſhment of great exploites, and the perpetuitie, with increaſe of proſperitie and happineſſe; but the end of his life will be the period of all his abundance and excellencie. For the rich man (as it is in the Pſalme) ſhall not Pſal. 49. 18.take away any thing with him when he dieth his glorie ſhall not goe downe after him. No might (were he the moſt puiſſant potentate vnderunder heauen) can reſcue him out of the hand of the graue, or erect him a good eſtate in it, or reſiſt damnation laying hold on him.
Verſe 8. The iuſt eſcapeth out of trouble, and the wicked ſhall come in his ſtead.
GOds fauour and goodnes doth not free his ſeruants from afflictions, but deliuereth them out of afflictions. Whereinto he caſteth the wicked, though they bee not alwaies of the ſame kinde with thoſe which the godly ſuffer, but worſe and more durable, and ſuch as are mixed with Gods wrath, and poyſoned with the ſting of their owne euill conſcience. So that the ſaying of the Apoſtle is verified, that iudgements begin 1. Pet. 4. 17.at the houſe of God, but end with, or rather perpetually continue with the vngodly and ſinners. The wicked laugh, when the godly weepe, and greatly inſult when they which feare the Lord groane vnderunder heauie preſſineſſe; but the time will come when the one ſhall obtaine freedome from calamities, and the other be compelled to take their turnes to fall into them: then he that mourned with griefe, ſhall exult with ioy, and hee that triumphed with gladneſſe, ſhall howle with deſperate woe and ſorrow.
Verſe 9. A hypocrite with his mouth corrupteth his neighbour: but the righteous ſhall be deliuered by knowledge.
DIſſemblers, and ſuch as make a ſhew of godlineſſe, but deny the power thereof, are commonly moſt …urtfull ſeducers, corrupting mens hearts with hurtfull ſpeeches, either deprauing that which is good, or iuſtifying that which is euill, and ſo they infect their mindes with erronious opinions, and ſtirre vp their hearts to ſinfull luſts, and peruert their waies with vngodly behauiour. But now to preuent the feares of the good, that they alſo are like to be drawne into miſchiefe, becauſe there are ſo many hypocrites, and to take away the cloakes and ſhifts from the wicked, which lay all the blame of their ſinnes on others which miſlead them, hee ſheweth the meanes whereby this hurt may be auoided, and that is, by getting knowledge, and being righteous: namely, to retaine vprightnes of heart, and a good conſcience, and to be acquainted both with Gods will, and the guilefull deluſions of theſe diſſembling peruerters, whereby good men are made warie, and ſo ſhielded from the peſtiferous tongues of ſuch perilous flatterers. For they preuaile to infect none but ſuch as are ignorant, or careleſſe of the gouernment of their eares, or behauiour.
Verſe 10. In the proſperitie of the righteous the citie reioyceth, and when the wicked periſh there is ioy.
IN the proſperitie of the righteous] That is, when things goe well with them, the citie reioyceth, that is, the honeſt and well diſpoſed citizens, and countrimen be inwardly glad, and outwardly declare their ioy, by cheerefull countenance, and ſpeeches, and other means, as opportunitie ſerueth to expreſſe the ſame. And ſo doe they alſo at the death, and ouerthrow of oppreſſors, and tyrants, and other wicked perſons, by who…e fall the people riſe, and whoſe ruine is the repaire of the citie. He giueth no allowance to priuate reuenge, that any man in hatred of him from whom he hath receiued iniuries, ſhould take reioycing at his downfall: for Iob cleereth himſelfe by an oath of that imputation, ſaying, If I reioyced at his deſtruction that hated me, or was moued to ioy when euill came vpo… Iob 31. 29.him. Neither hauehave I ſuffered my mouth to ſinne, by wiſhing a curſe vntounto his ſoule, &c. Neither is it lawfull to delight in the miſery of a creature, eſpecially ſuch an one as man is, bearing the ſtampe of Gods image, although lamentably defaced in the wicked▪ but the conſequent of euill mens ruine is the ſubiect of good mens ioy, and that is the tranquilitie of the Church, the freedome of the righteous from the wrongs they ſuſtaine, the publike welfare enſuing thereupon.
Verſ. 11. By the bleſſing of the righteous the city is exalted: but it is ſubuerted by the mouth of the wicked.
THe meaning is, that iuſt men are very beneficiall to the ſocieties of men by their religious, prudent, and profitable ſpeeches, for ſo the word bleſſing ſignifieth in many places: and ſo it is here meant, as the Anti…eſis ſheweth: & ſo a poore man in aduerſity, may as well be an inſtrument of good to his countrey, as a rich man in proſperity, as Salomon teſtifieth, Eccleſ 9. 15. On the other ſide, the wicked with his mouth and hurtfull words, doth worke miſchiefe among whom hee conuerſeth. And this ſeemeth to bee placed next after the former ſentence, as a reaſon annexed vntounto it, for the confirmation of it; for there is due cauſe why the aduancement and proſperity of iuſt men ſhould bee as it were celebrated with the mirth of the people, for as much as they hauehave benefactors raiſed vp vntounto them, who will deſtinate their owne wealth and preferment to the generall good of many; and why they ſhould conceiue ſo much comfort by the death or fall of vngodly perſons, ſithence the whole towne, city, or countrey is deliuered from the miſchiefe or danger of a common ſpoiler.
Verſe 12. He that is deſtitute of wiſdome, deſpiſeth his neighbour: but a man of vnderstanding will keepe ſilence.
A Fooliſh man which hath a beggerly heart, as the wordsChaſar leb. ſignifie, being void of ſound iudgement, and ſanctified knowledge of Gods holy will, deſireth to vilifie others, eſpecially ſuch as feare God, and to make them appeare baſe and contemptible. And this is done ſometimes in bitter anger, by railing, reuiling, and contumelious r…proches; and ſometimes in ſcurrill mirth, by girding ieſts and laughter; and ſometimes in hidden craft, by falſe reports and ſlanders. But they which hauehave more wiſedome, will frame themſelues to better behauiour: they will not onelyonly keepe ſilence from offering that indignitie to them that prouoke them not thereunto, but will alſo forbeare to requite them with reproches, which hauehave not ſpared to ſeeke their diſgrace. For ſo doth Dauid teſtifie of himſelfe in this caſe: I am as a man that heareth not, and as a dumbe man that openeth not his mouth. Pſal. 38. 13.
Verſ. 13. He that goeth about as a tale bearer, diſcouereth a ſecret, but he that is of a faithfull heart, concealeth a matter.
IN this place, and in the ninteenth of Leuiticus, verſ. 16. and elſewhere the holy Ghoſt compareth buſi-bodies, and ſuch as delight to deale in other mens matters, to pettie chapmen, and pedlers, which carriewares about, ſelling in one place, and buying in another, and two markes of leaudneſſe he brandeth them with; as firſt, that they hauehave falſe and vnfaithfull hearts: and then that they hauehave looſe and blabbing tongues that can keepe no counſell, but tell all that they heare. They will draw on men by their newes and reports to open their minds and ſecrets vntounto them, which after they will publiſh to others. From both which vices he cl…areth all good men, their hearts are faithfull, and their tongues are ſ…lent to couer ſuch matters as louelove requireth them to hide, and duty and conſcience doe not bind them to lay open.
Verſ. 14. Where no counſell is, the people fall: but where many counſellors are, there is health.
WHere there is counſell) Where godly and holy inſtruction for guiding the heart and behauiour, & graue and prudent aduice for gouernment of ſtate, either domeſticall, or publike, doe faile, there the people doe fall, that is, the gouernours themſelues, and they that are in ſubiection to them, doe runne into many miſchiefes of grieuous diſorders, and miſerable deſtruction. For what in that caſe is to be expected from ſuperiours, but violence and oppreſſion? And what from inferiours, but falſhood and diſobedience? And what from all ſorts, but impietie and wickedneſſe? And what then from God, but heauie ſtrokes and puniſhments? But where many counſellers are, which bee faithfull, and giuegive wiſe and wholeſome counſell, and that is alſo imbraced and followed, there is health, that is, religion and iuſtice, peace, plentie, and ſafety, with Gods gratious fauour and bleſſing.
Verſ. 15. He that is ſurety for a ſtranger ſhall wholly be broken: but he that hateth thoſe that clap hands, is ſure.
HIs purpoſe here is to giuegive men admonition to beware of ſuretiſhip: which he doth infer by two reaſons, firſt, from the hurt and danger which they run into that bee not well aduiſed therein: and ſecondly, from the peace and ſafety which they enioy that heedfully auoide the perill thereof. Now hee doth not abſolutely condemne all ſuretiſhip (for then would Paul hauehave neuer vndertaken for Oneſimus) but raſhneſſe only therein is that which is here, and in other places reproued. For it may ſometimes be a worke of mercy to become ſurety, as wel as to lend, or giuegive. By ſtranger, is not meant al, or only vnknowne perſons. For it may fall out to be a dutie of Chriſtian louelove that way to helpe and relieue ſome ſuch as wee were neuer before acquainted with, and a neere neighbour, a familiar friend, a kinſman, a brother may in this caſe be a ſtranger to vsus, when it is not ſafe to vndertake for him. As firſt, if there bee like to grow detriment to the borrower, as taking money, or any other commodities vponupon hard conditions, and at vnreaſonable rates, or for needleſſe expences, and vnthriſtineſſe, or any way to the hurt of his ſtate or conſcience. Secondly, if it tend to the hurt and damage of the lender, that hee is in danger to bee defeated of his owne, and to ſuſtaine loſſe by our …eanes, if we our ſelues are to be intangled by it, the ſum and value of the debt being more then wee are able either to pay, or well to ſpare: when ones owne creditors by that occaſion, muſt be defrauded of their due, when our wiues, children, & families, which hauehave alſo an intereſt in our ſubſtance, ſhall be robbed of their portion and ma…ntenance, and bereaued of the fruit of their owne labours. Then he ſheweth a remedie againſt it, to hate ſuch as clap hands, that is, to hate and feare to bee clapper of hands our ſelues, for the ratifying and confirmation of promiſes in this vnaduiſed ſuretiſhip, and ſo we ſhall be ſafe and ſure in this behalfe. Prouided yet, that we take not other courſes that be couſen-germanes to it, and as dangerous and hurtfull as that is: as negl…gently without all care and regard to run into debts and arrerages, or venturouſly without due conſideration of mens faithfulneſſe, and ability to lend forth our money, wares, or cattell, and ſo to put our ſtate into the hands of ſtrangers.
Verſ. 16. A gratious woman maintaineth her honour, as ſtrong men keepe riches.
A Gratious woman] Which is endued with the fear of God, and the heauenly gifts of the holy Ghoſt, doth maintain, that is, doth both get and hold a reuerent eſtimation and credit, as ſtrong men be of ability to obtaine wealth, and riches, and to defend that which they hauehave. A man with great ſtrength, being alſo induſtrious and prudent, through labour and …rauell, will in time compaſſe no ſmall commodity: and ſo will this godly woman by her piety, modeſty, meekeneſſe, with all other good endowments of minde, and vertues of conuerſation, purchaſe vntounto her ſelfe great praiſe and commendation from thoſe whoſe liking▪ approbation, and teſtimonie is of any value. Likewiſe mighty men (eſpecially when they are well armed) hold faſt their money and ſubſtance, it is not eaſie to rob them of their goods, but a more difficult matter it is to bereaue and ſpoile an honeſt religious matrone of her truth chaſtity, and goodneſſe, whereby ſhe ſhould be expoſed to ſhame and reproch.
Verſ. 17. Hee that is a mercifull man rewardeth his owne ſoule: but he that is cruell troubleth his owne fleſh.
BY a mercifull man, is meant ſuch a one, as with a tender & pitifull heart doth good both to the bodies and ſoules of men according to their need, and his owne ability. And freely alſo remitteth wrongs, and paſſeth by offences without reuengement. Where it is ſaid that he rewardeth his owne ſoule, the ſenſe is, that he procureth to himſelfe both for ſoule & body a reward from God, & that as certaine, as large, and continuall, as if the fulneſſe of power were in his owne hand, to beſtow vponupon himſelfe as much happines for as long time as his heart could poſſibly deſire.
But he that is cruell] Which either in violence or rigor vſeth to offer men hard meaſure, or ſhutteth vp his compaſſion from them that are in affliction, that he will no way relieue or ſeeke to comfort, troubleth his owne fleſh, that is, hurteth his owne body, and in like manner his ſoule alſo.
Verſ. 18. The wicked worketh a deceitfull worke: but he that ſoweth righteouſneſſe, ſhall receiue a ſure reward.
THe wicked worketh a deceitfull worke] Hee is continually practiſing of ſome euill, which will neuer faile, to make his expectation to faile. But he that ſoweth righteouſnes, which conſtantly, and conſcionably is exerciſed in doing good, ſhall hauehave a ſure reward, partly in this life, with a competent meaſure of comfortable proſperity, and perfectly in the life to come, with glorious immortality. The ſenſe will be the better diſcerned, if the oppoſition be ſet downe in this manner: The wicked worketh a deceitfull worke by ſowing of iniquitie, and therefore ſhall be deceiued in his reward: but the godly worketh a faithfull worke by ſowing of righteouſneſſe, and therefore ſhall receiue a ſure reward.
Verſ. 19. So r…ghteouſneſſe leadeth to life, and he that followeth euill ſeek…th his owne death.
TH… verſ… is inferred vponupon the former, by way of explication, to ſhew what he meant by the deceiueable worke of the wicked, and the ſure wages of the righteous And firſt hee beginneth with the latter, according to the manner of the Hebrewes, declaring that life, vnderſtanding thereby immortality, and all the bleſſedneſſe annexed vntounto it, is that ſure reward which a… godly men may vndoubtedly exp…ct: and deſtruction both of ſoule and body eternally, is the end whereunto the decei…full worke will bring wicked men, which doe ſo much deceiue themſelues by a greedy deſire of ſatisfying their ſinfull luſts.
Verſ. 20. They that are of a froward heart are abomination to the Lord: but they that are vpright in their way, are his delight.
BY froward in heart, he meaneth not only ſuch as are inclined to anger and bitternes, which are of a crabbed, ſowre, and churliſh diſpoſition; but all that are wilfull in any ſinfull courſe, though with neuer ſo great mirth and laughter. Yes many times exceſſiue pleaſure, and ſporting and merriment, with good fellowſhip, as men account it, is the very ſubiect of the…r frowardneſſe, and that which they ſo obſtinately ſtand in. And though they pretend reaſon for their doing & ſeeme ſmoothly to defend it, without peruerſeneſſe, yet the hart being ſetled in reſolution of it owne purpoſe, the Lord taketh nonce of it, and therefore abhor…eth them for the preſent, and will make his iudgements to manifeſt his deteſtation of them hereafter. But they that are vpright in their way and heart, (as the other are froward in heart and behauiour) are greatly beloned of God now, and ſhall more fully ſee, and feele, and enioy the comfort and happineſſe of his fauour in time to come.
Verſ. 21. Though hand ioyne in hand, the wicked ſhall not be vnpuniſhed, but the ſeed of the righteous ſhall eſcape.
THough vngodly men hauehave many friends, and ſuch as bee mighty: though they ioyne all their forces together to aide and defend one another, or all of them one, yet they ſhall not be able to miniſter any helpe or ſuccour when the Lord taketh them in hand to plague them. On the other ſide, though righteous men ſeeme to bee in great perill, and hauehave fewer friends, and thoſe alſo poore and feeble, yet they ſhall goe out and be deliuered, and not onelyonly ſo, but their children and poſterity alſo ſhall bee preſerued: ſo that whereas many ſtrong wicked men cannot deliuer one, one weake godly man ſhall deliuer many.
Verſ. 22. As a iewell of gold in a ſwines ſnout: ſo is a faire woman that lacketh diſcretion.
AS a ring of gold, or any other ornament doth not adorne but misbecome a ſwine, no more doth beautie, ſtature, ſtength, wit, apparell, wealth, or any other externall thing, bring true praiſe or commendation either to man or woman, which wanteth true wiſedome or vnderſtanding. For no gifts of nature, or of the body are true ornaments, but rather blemiſhes, & eye-ſores, without grace: faire iewels cannot yeeld excellencie to foule creatures, but are defaced and diſgraced by them, as the filthie ſow would defile the moſt pretious ring, by digging in the dirt, and wallowing in the mire, & doing other like facts wherunto the ſwiniſh beaſt is accuſtomed. Now wicked women, and graceleſſe men, are more foule and brutiſh then the dirtieſt hogge, tumbling in the filth and ſtink of pride, wantonneſſe, vnchaſtity, riot, contention, and ſuch other vices: if what colour then ſoeuer their faces bee, or of whatſoeuer feature their perſons be, or how gorgeous ſoeue… their garments be, or how great ſoeuer their dignicies be, the Lord, and wiſe men diſcerne nothing in them but deformity.
Verſe 23. The deſire of the righteous is onelyonly good: but the hope of the wicked is indignation.
WE muſt beware here that we iuſtifie not al the wiſhes and deſires to bee good, which righteous men conceiue, nor condemne all to be vnrighteous which conceiue any wiſhes and deſires that bee not good: for then ſhould Deuid be excluded out of the number of the righteous, or elſe his deſire of hauing Bathſheba, or wiſhing to know the number of the people ſhould bee allowed. But hee vnderſtandeth the maine ſtreame of their deſires, the courſe and current of their hearts is to godlineſſe and goodneſſe, though ſometimes they corrupt nature in themſelues, and the tempeſtuous temptations of Satan do violently driue their thoughts another way; which is wholly contrary in the wicked. For they deſire nothing but miſchiefe and euill, & therfore in the end they ſhall receiue nothing but miſerie and puniſhment, which will be ſo great and ſo grieuous, as will make them raue and rage with madneſſe and furie, eſpecially becauſe they looked for a better ſtate. Thus then ſtandeth the oppoſition: the deſire of the righteous is onelyonly good, and therefore their hope ſhall end in conſolation: but the deſire of the wicked is onelyonly euill, and therefore their hope ſhall end in indignation.
Verſe 24. There is that ſcattereth, and is more increaſed: but he that ſpareth more then right, commeth ſurely to pouertie.
THey that diſperſe their goods, this way and that, beſtowing them vponupon ſuch as are in want and neceſſity, or otherwiſe imploying them for the publike benefit of many, they that are …eadie and willing to part with their goods or mony, for the reliefe of ſuch as are in want or neceſſitie, or to any other good vſes, are ſaid to ſcatter them: and ſuch take the beſt courſe to increaſe them, as ſowing of corne is a meanes to helpe a man more and more.
And this he deliuereth with great wiſedome and warines, ſaying, that ſome are more increaſed and not all: for many ſcatter vponupon dice, and cards, and dogges, and whores, and ſuch like, and they may looke to be ſtript of all the reſt, rather then to adde to that which they hauehave. On the other ſide, hee that keepeth in that which hee ought to lay out, and ſpareth that which dutie requireth him to ſpend, doth play the euill huſband for the impoueriſhing of his owne eſtate.
Verſe 25. The liberall ſoule ſhall wax fat, and he that giueth plentifully ſhall powre foorth.
THeſe words hauehave affinitie with the former part of the verſe next before, and are ioyned to it pattly in way of explication, and partly in way of illuſtration. And therefore firſt hee ſheweth who obtaine that bleſſing to increaſe by ſcattering, and that is they whoſe liberalitie beginneth at their hearts: and then he declareth the proſperous ſucceſſe there of by a ſimilitude from wel-ſprings, which receiue as much water inwardly, as they ſend foorth outwardly, which, if they ſhould ſaile of iſſue, would alſo faile of fulnes, the waters diuerting their courſe ſome other way, where they might hauehave better paſſage, or elſe infuſing themſelues in the earth, and mould of the adiacent places round about, & ſo make a quagmire. The ſame compariſon doth Iſaiah vſe for the ſame purpoſe: The Lord ſhall ſatisfie thy ſoule continually in drought, and Iſai. 58. 11.make fat thy bones: and thou ſhalt be like a watred garden, and like a ſpring of water, whoſe waters faile not.
Verſ. 26. He that withdraweth corne, the people wil curſe him: but bleſſing ſhall be vponupon the head of him that ſelleth corne.
IT is not vnlawfull to keepe in corne, as Ioſeph did in the time of plentie to be prouided againſt ſcarcitie and dearth: but when we may ſpare it, and others neede it, then to withhold the ſelling thereof in hope to raiſe the price, this tendeth to a common hurt, and therefore will cauſe a common complaint of the people againſt vsus. But on the other ſide, bleſſing ſhall bee on his head that ſelleth corne, hee ſhall not only hauehave the good teſtimonie and prayers of men beneath, but the bleſſing of God himſelfe from aboue deſcend vponupon him. Prouided that his heart be vpright therein, not ſo much reſpecting the price in ſelfe-louelove, as the profiting of his brother in Chriſtian charitie: and that hee vſe all other due circumſtances accordingly. As to ſell that which is good at a reaſonable rate, and performe it in due ſeaſon, and full meaſure and ſuch like.
Verſe 27. Hee that diligently ſeeketh good, ſhall get fauour: but he that ſeeketh euill, it ſhall come to him.
HE that ſeeketh carefully with an vpright heart to benefit thoſe among whom hee liueth in any good manner, taketh the beſt way to win the hearts of the people, and is like to hauehave the hearts of good men knit vntounto him, and certaine to obtaine and enioy Gods fauour and louing kindneſſe. And he that plotteth, or practiſeth miſchiefe againſt others, of all others ſhall be moſt hurt thereby himſelfe. For the Lord is not vnacquainted with the waies of men, with their deſires, endeuours, and actions: and hee loueth thoſe who with a faithfull heart addict themſelues to weldoing, and will incline the affections of men, whoſe kindneſſe is worth any eſtimation, to be kinde vntounto them: and he will alſo requite to hurtfull and malignant miſcreants their owne meaſure, according to our prouerbs, Selfe doe, ſelfe hauehave: alſo, He that doth watch harme, ſhall not faile to catch harme. And notwithſtanding that their miſchieuous deſignes take none effect, (as Balaam could not obtaine his purpoſe to curſe Iſrael) yet the very attempt, yea the deſire ſhall not eſcape without puniſhment, which ſhal be inflicted vponupon them in due ſeaſon.
Verſe 28. Hee that truſteth in his riches, ſhall fall: but the righteous ſhall floriſh as a branch.
HE that ſo repoſeth vponupon his wealth, as that for louelove, and deſire thereof, he is willing, and in confidence thereof he is bold to ſin againſt God; he which hopeth it will keepe him from troubles, or rid him out of troubles, or any way conferre happineſſe to him, this man ſhall ſurely be brought down, and fall into miſchiefe. And ſo by the ſame proportion, ſhall all thoſe which truſt to men, or to wit, or …o any other creature. On the other ſide, iuſt men are all on the mending hand; they are well planted, they grow in a fruitfull ground by the riuers of water, they hauehave the Lord Ieſus Chriſt for their roote, they hauehave God the Father to dreſſe and keepe them, and therefore they ſhall floriſh as a branch which groweth and hath greene leaues. The drought of aduerſitie ſhall not hurt thē, the dewes of wholeſome proſperitie ſhall not faile them. They ſhall hauehave ſafetie for their bodies, graces of their ſoules, competency for their ſtate and all good furtherances for their euerlaſting glorie. Thus ſtandeth the oppoſition: The wicked truſt in their riches and they ſhall fall like rotten boughes; but the righteous truſt in the Lord, and they ſhall grow like flouriſhing branches.
Verſ. 29. Hee that troubleth his owne houſe ſhall inherit the winde, and the foole ſhall be ſeruant to the wiſe in heart.
HE is ſaid to trouble his houſe, which doth miſpend his goods, and miſguide his affaires, and miſgouerneth his people that dwell with him. That either doth corrupt them with ſinfulnes or moleſt them with frowardnes, or afflict them with miſerie. When he either maketh them patients to beare the burthen of his follie, or agents to commit follie with him. He ſhall inherit the winde, that is, ſhall bring all to nothing. His ſubſtance ſhall flie vp like ſmoake into the ayre, and nothing bee left to maintaine him on earth. And when all his goods are gone, his libertie muſt goe after. This foole ſhall ſhall be ſeruant to the wiſe in heart, that is to one who is more prouident, diſcreete and carefull for his ſtate and houſehold. They were wont in great wants to ſell themſelues for ſeruants, as the Egyptians did in Ioſephs time. And for great debtsGen. 47. …9. to bee taken by the creditors, and either made their bondmen, or elſe ſold to others. And one of theſe, ſaith he, is like to be the caſe of this vnthriftie trouble-houſe.
Verſ. 30. The fruit of the righteous is as a tree of life, and … that winneth ſoules is wiſe.
THe meaning of theſe words is, that a godly man is very plentifull in bringing forth fruit, and his fruit exceeding profitable to them that receiue it. Eſpecially his inſtructions, conſolations, prayers, and other ſpirituall means that he vſeth, to conuert, or confirme the harts of his brethren. And he himſelfe alſo is not without the fruit of his owne fruit; which is intimated here by pronouncing him wiſe that winneth ſoules, that is, which with deſire and endeauour faithfully and diſcreetly, by Gods owne meanes, according to his place and calling either doth draw men out of their ſinnes and ignorance, or elſe faileth of ſucceſſe therein, not by his negligence, and want of louelove; but rather by their ſtubbornneſſe and want of will. And herewith the Prophet doth ſatisfie himſelfe, whatſoeuer ſhould bee the iſſue of his miniſtery. Now ſaith the Iſa. 49. 4.Lord that formed me from the wombe to bee his ſeruant: that I may bring Iacob againe to him, though Iſrael bee not gathered, yet ſhall I be glorious in the eyes of the Lord: and my God ſhall be my ſtrength. On the other ſide we dare not take vponupon vsus to iuſtifie the hearts and ſtates of all thoſe which hauehave been occaſions of any mans conuerſion, if it be not their fruit: nor to ertenuate the efficacie of eueryevery vnregenerate mans miniſtery, that his doctrine ſhould win none to ſaluation. It is granted without queſtion or gainſaying, that hee may prepare before and build vp after, and we remember not any ſuch ſtint or reſtraint ſpoken of, but that he may alſo conuert, eſpecially before his life is ſtained with any ſinfull behauiour, that might bring his miniſtery into contempt. The power of preaching ſtandeth in the ordinance of God, by the worke of his ſpirit, and not in the perſon of the meſſenger that doth publiſh it.
Verſ. 13. Behold, the righteous ſhall bee recompenced on earth: how much more the w…ked and the ſinner?
THe matter which he is about to ſpeak of, is both certaine and waighty, and ſuch as concerneth eueryevery man to looke to in regard of his owne caſe: and therefore he preſixeth this word, Behold, to moue all to ſerious conſideration of that which is to be ſaid. And that is firſt touching the godly, that they muſt be corrected for their faults when they offend, euen in ſuch manner and meaſure as holdeth ſome proportion with their offences, though not in equality, for then who ſhould be able to abide it? The word recompence, therefore in this place is not taken for reuengement, or puniſhment proceeding from Gods indignation, but a louing chaſtiſement, though it be ſharpe, according to the threatning of parents to their children, whom they be farre from hating, or hurting: I will ſurely pay you for this. And that it ſhould appeare that nothing is intended againſt them, for the perill of their euerlaſting ſtate, there is a limitation annexed, that it is to be onelyonly in the earth. Next he ſheweth the condition of the wicked, that if the righteous ſcape not ſcotfree, they muſt in no ſort bee ſpared, but feele more heauie and fearefull puniſhments, though not in the earth, yet in the world to come.