A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 12
CHAPTER. XII.
Verſ. 1. He that loueth correction, loueth knowledge: but he that hateth correction, is brutiſh.
HE that loueth instruction] Which doth apply himſelfe to ſeeke it, by thoſe meanes which are ordained of God for his people to bee inſtructed by, and accepteth and maketh vſe of it, when it is offered to him, he loueth knowledge, that is, hath it in due eſtimation, and truly deſireth it, & therefore ſhall alſo accordingly obtaine it. But he that hateth correction, which refuſeth all inſtruction, but eſpecially will not endure to be reproued, or corrected, he is brutiſh, a beaſt in a mans ſhape, a foole in a high degree of follie, both for an ignorant mind and rude behauiour, and wretched condition.
Verſ. 2. A good man getteth fauour of the Lord: but a man of wicked imagination w…ll he condemne.
A Good man, which ſetteth his heart to deuiſe of goodneſ, and performeth the ſame in practiſe, getteth fauour of the Lord, that is, enioyeth the aſſurance and comfort of his louing kindneſſe in his ſoule, and the good effects thereof both in ſoule and body, and eueryevery other way. But a man of wicked imaginations, &c. It is the deſcription of a wicked man by a periphraſis, that he is as it were made of ſinfull thoughts and purpoſes, and is in the middeſt of them.
A good man may ſomtimes hauehave euill imaginations, as Dauid had to deſtroy the whole houſe of Nabal, but it was the imagination of the man, and he was not a man of ſuch imaginations. He will condemne, &c. The diſpleaſure of God again… him is declared by the effect, he will conuince him, and finde him guiltie, that is, paſſe ſentence vponupon him, and cauſe execution to be done accordingly. Thus then ſtandeth the oppoſition: A good man of godly meditations getteth fauour of the Lord, who therefore will ſaue him; but an euill man of wicked imaginations, incurreth the diſpleaſure of the Lord, who therefore will condemne him.
Verſ. 3. A man cannot be establiſhed by wickedneſſe: but the root of the righteous cannot be moued.
SInfulneſſe may ſeeme to ſerue a mans turne, but in the end it ſhall appeare it neuer did him good. For howſoeuer it is an occaſion of lifting many men vp on hie in proſperity, yet it giueth them no ſure footing in their ſtate, but downe they fal, and then it had been better for them to hauehave ſtood ſtill on the ground. Wicked men often grow greater, and faſter then others, but their ſetling is not ſo faſt and firme, as the other part ſheweth The righteous though they be not ſo tall and ſpreading vpwards, yet they take roote the ſtronger downwards: and though their boughes be ſhaken aboue, yet that will not looſen his hold beneath. This is the oppoſition: The vngodly ſhall not be eſtabliſhed by wickedneſſe, but his root ſhall be plucked vp; but the righteous ſhall bee eſtabliſhed by godlineſſe, and his root ſhall not be moued.
Verſ. 4. A vertuous woman is the crowne of her husband: but ſhe that maketh him aſhamed is a rottenneſſe in his bones.
A Vertuous woman, which feareth God, and loueth her huſband, and is faithfull in her calling, is a crowne to her huſband, ſhe is for his honour and credit, and conſequently for his profit and comfort. But ſhe that maketh him aſhamed, which either by her leaudneſſe and rudeneſſe, doth bring him into contempt, or at leaſt maketh him to hold downe his head, or by negligence, pride and waſtfulneſſe doth weaken his eſtate, and bringeth him to want, ſhe is a rottenneſſe in his bones, that is, a torment and corraſiue to his heart, as grieuous as the ach of the bones, or corruption of the marrow, which is more painfull and incurable then an vlcer in the fleſh. The Antitheſis is thus: A vertuous woman is the crowne of her husband, and ſo a great ioy and gladneſſe to his heart: but a vicious woman is a ſhame to her husband, and as a rottenneſſe in his bones.
Verſ. 5. The thoughts of the iust are right: but the counſels of the wicked are deceit.
GOdly men are not altogether void of thoughts that are not right and allowable: ſomtimes Satan caſteth in matter to turne them out of the right courſe: ſometimes their owne fleſh will play it part, and ſtirre vp deſire of commodity and praiſe, and pleaſures, and ſuch like in them: but theſe are as the muddineſſe that may be for a time in a good fountaine that is troubled: theſe they allow not: theſe they reſiſt, and iudge themſelues for; and therefore God taketh notice onelyonly of them that are good tending to his ſeruice and glory, their owne ſaluation, and the benefit of their brethren. On the other ſide, the counſels of the wicked, that is, their deuices, plots, and purpoſes in themſelues (for they are here rather the work of the minde then of the tongue, and oppoſed to the thoughts of the godly) are deceit, tending either to the circumuention and wronging of others, or to the cloaking and hiding of their owne ſinfulneſſe.
Verſ. 6. The talking of the wicked is to lie in waite for blood: but the mouth of the righteous will deliuer them.
THeſe words are not to bee vnderſtood to meane all ſorts of wicked men, but ſuch as are malitious: and their ſpeeches too, of ſuch as they maligne, doe principally tend to the inſnaring and catching of them, and that to their deſtruction ſo farre as they can effect it: if not by violence vponupon their bodies to the taking away of their liues, yet by oppreſſion otherwiſe to the ruine of their eſtate. Now the contrarie is to bee found in the godly, who vſe their lips as much as in them is, to ſuccour ſuch as the wicked lie in waite for: either as P… nephew did, by diſcouering the practiſes againſt them, or being ſuters for them, or cleering their innocency. And this … ſpoken of their endeauour, and not of the euent, for that … many times otherwiſe.
Verſ. 7. God ouer throweth the wicked, and they are not: b… the houſe of the righteous ſhall ſtand.
WHen the ſtate of the vngodly which are not God… choſen, changeth from proſperity to aduerſitie, it ſeldome ſtayeth till they be vtterly deſtroyed, both themſelues, and their houſes: This word, are not, ſignifieth a ſlaughter and killing, as it is ſpoken of the murthering of the infants by Herod, Mat. 2. 18. Ier. 31. 15. In Rama was a voice heard, mourning, and weeping, and great lamentation: Rachel weeping for her children, and would not be comforted, becauſe they were not. But here is more vnderſtood, then the loſſe of naturall life, and that is, the perdition of ſoule and body. And yet not the extinction of either: for the ſoule ſhall neuer vaniſh away, nor the body for euer: they ſhall not find ſo much merciemercy at Gods hands. Their being ſhall not ceaſe, but their comfortable and well being. They ſhall bee euerlaſting, euerlaſtingly to beare the burthen of Gods wrath, and to ſuffer the vnſufferable torment of death and damnation. But the houſe of the righteous, that is, he, and thoſe things which appertaine vntounto him, ſhall be preſerued from being ouer throwne to ruine. His ſoule may be aſſaulted with tentations, and his body afflicted with many maladies, and many blaſts of croſſes and afflictions may trouble him ſore: yea both himſelfe and his eſtate may ſeeme to come to an end, but it is only as a tree tranſplanted, and not extirpated, or rooted out; for as much as it is ſet in better ground: or as an houſe remoued and taken downe, to be made a firmer, and more beautifull building, but fall downe and periſh it doth not.
Verſ. 8. A man ſhall bee commended according to his wiſedome: but the froward in heart ſhall be deſpiſed.
AS eueryevery one is more wiſe & godly, ſo ſhall he hauehave more true praiſe & honor: Somtimes, & very often the wicked ſhal commend him, commonly the righteous, and alwaies the Lord himſelfe, but moſt of all at the laſt day, before all men, and Angels, as our Sauiour telleth vsus in the 25 of Matth. Contrariwiſe the froward in heart, ſuch whoſe harts reiect al good inſtructions and graces, ſhall be deſpiſed, and brought to contempt among men in this life, or their faults breake out after they are dead, or be manifeſted before all the world at the day of the Lord. This is the oppoſition; He that is vpright of hart ſhall be commended for his wiſedome: but he that is froward of heart, ſhall be deſpiſed for his follie.
Verſe 9. He that is deſpiſed, and is his owne ſeruant, is better then he that boasteth himſelfe, and lacketh bread.
HE that is deſpiſed, that is, of meane eſtate, for which the fooliſh proud worldlings commonly hauehave men in contempt▪ …nd is his owne ſeruant, that is▪ induſtrious and d…ligent by labour to prouide himſelfe of things that be needfull, (and ſo euer they may truly bee called their owne ſeruants, that are faithfull in another mans ſeruice) is better then he that boaſteth himſelfe, that is, which ſtandeth vponupon his reputation, and yet lacketh bread, hath little or nothing to maintaine himſelfe withall: for bread is put here for all manner of neceſſarie prouiſion. He is the better man, and in the better ſtate whom the Lord doth more regard; which doth performe the better offices to his brethren; who doth eate the labours of his hands, and comfortably enioyeth the fruite of his trauailes; whoſe wiſedome and prouidence all wiſe men take notice of and commend.
Verſe 10. A righteous man regardeth the life of his beaſt, but the mercies of the wicked are cruell.
THe purpoſe and drift of theſe words tendeth to this, that eueryevery godly and righteous man is alſo mercifull: and that no wicked perſon can poſſibly hauehave any true pitie or compa… ſion in him. A righteous man, eueryevery one that feareth God and is faithfull, regardeth the life of his beaſt, his louelove and kindnes and good dealing is ſo plentifull to men, and eſpecially thoſe which depend vponupon him, and be of his charge, and at his finding, that it floweth ouer alſo to the cattell, and creatures which he owneth or vſeth or is put in truſt to look to, or hath opportunitie offered to preſerue from hurt or periſhing. But the mercies of the wicked, thoſe actions and waies of theirs which carrie the faireſt ſhew and colour of merciemercy, are cruel…, hauehave crueltie mixed therewith, either in purpoſe or manner or euent inſuing thereupon: either the hurt onelyonly benefiting an other: or doe a good turne to a man in a ſmaller matter, and miſchiefe to the ſame, in a greater; by poyſoning the ſoule, vnderunder pretence of pleaſuring him by ſome outward commoditie: or laying a baite for him, by giuing a trifle, to draw him into his net, for the ouerthrow, or impairing of his eſtate, &c. And if there be ſuch crueltie in their kindneſſe, in their liberalitie, in their merciemercy; what is to be looked for in their hatred, in their diſpleaſure, in their wrath and fiercenes?
Verſ. 11. He that tilleth his land, ſhall be ſatisfied with bread: but he that followeth the idle, is deſtitute of vnderſtanding.
HE that tilleth his land] Which is induſtrious and faithfull to doe good in any honeſt vocation: although he inſtanceth in this one worke of husbandrie, a ſet ſeruice very laudable and praiſe worthie, for the common vtilitie, and generall neceſſitie of it, ſhall be ſatisfied with bread, ſhall hauehave competencie of all things that are needfull for him, and that with comfort and good contentation, if hee be godly and religious alſo, and not prodigall, or greedie of gaine: for pietie bringeth contentment: but it is as poſſible to fill vp a bottomleſſe gulfe with water, as to ſatisfie a voluptuous perſon which deuoureth wealth as faſt as hee getteth it; or a rauenous worldling whoſe heart and deſire is like to hell and the graue, inceſſantly hungrie. But he that followeth the idle, vaine fellowes, which giuegive themſelues to no good trade or occupation, and is idle as they are, is destitute of vnderſtanding, plaieth the foole, and ſhall feele the ſmart and paine of it, with miſerable and grieuous penurie, as wanting meanes of maintenance, and the help of friends to relieue him, and reſolution of minde to vndergoe ſo heauie a burthen with patience.
The oppoſition is: He that tilleth his land is wiſe, and ſhall be ſatisfied with bread: but hee that followeth the idle, or is idle (for that is the meaning) is deſtitute of vnderſtanding, and ſhall bee filled with pouertie. So is the ſupplie made: Chap. 28. 19.
Verſ. 12. The wicked deſireth the defence of them that be euill: but the roote of the righteous giueth it.
WHen the vngodly do come into perils, and afflictions, and troubles doe come vponupon them, all their hope of helpe reſteth wholly in men, and thoſe not the godly which might direct them, or pray for them, but ſinfull perſons as bad as themſelues, whoſe fauour and power they truſt vntounto, but in vaine, for they are deceiued by them: but the righteous are not, or neede not to bee driuen to ſuch ſhifts, the Lord Ieſus Chriſt their roote vndertaketh their preſeruation, and doth not onelyonly make a ſhew thereof, but effectually performeth it.
Verſe 13. The euill man is ſnared by the wickedneſſe of h…s lips, but the wiſe ſhall come out of aduerſitie.
AS wicked men doe maliciouſly abuſe their tongues to the hurt of others, ſo alſo many times they ouerſhoo…e themſelues ſo farre as that aduantage is taken of their words to their owne peril and hurt: they either alienate their friends, or prouoke their enemies, or expoſe themſelues to the will and power of them that lie in waite for them, or caſt themſelues into the Magiſtrates hand, for ſedicious or contemptuous ſpeeches: finally, by committing of one abſurditie, or other, they are intangled and caught, as a bird in a net, or a beaſt in a toyle: as on the other ſide the godly doe oftentimes helpe themſelues out of troubles by the wiſedome of their ſpeeches. For ſometimes the equitie of their cauſe is found out and fauoured by reaſon of their forcible and good arguments vſed and preſſed in their apologie▪ ſometimes their mild behauiour and ſoftnes of ſpeech much worketh vponupon their aduerſaries, being not implacable, to pacifie their diſpleaſure, and to mitigate their fiercenes: ſometimes friends are ſolicited, and perſwaded by their wiſe diſcourſe to ſtand in their defence, or to intercede for them: and alwaies their prayers to God are effectuall for their helpe and ſuccour.
Verſe 14. A man ſhall be ſatiat with good things by the fruite of his mouth, and the recompence of a mans hands ſhall God giuegive vntounto him.
A Man ſhall be ſatiate with good things, &c. That is, ſhall be recompenſed by the Lord with great bleſſings, for the good vſage of his tongue, when hee ſpeaketh to Gods glorie, and the edification of his brethren, or for iuſtice and equitie in the behalfe of them that are wronged, and iniuriouſly dealt with. He will ſtirre vp men to louelove him, and ſhew kindneſſe vntounto him, yea thoſe ſometimes which be of great place, and able to doe him much good, as it is ſaid, he that loueth purenes of heart, for the grace of his lippes the King ſhall be his friend, Prou. 22. 11. But eſpecially hee himſelfe will beſtow vponupon him all good things for this life, and graces for euerlaſting life, and glorie for life euerlaſting. And …he recompence, &c. And ſo ſhall eueryevery mans good workes be alſo rewarded with merciemercy and fauour, though there be nothing in them of deſert and merit.
Verſe 15. The way of a foole is right in his owne eyes, but hee that heareth counſell is wiſe.
THe way of a foole] The wicked courſe and behauiour of a ſinfull perſon, whom God reputeth a foole, (for it is not vnderſtood of an idiot, as may appeare by the compariſon betweene them, chap. 26. 12. Sceſt thou a man wiſe in his own conceit▪ there is more hope of a foole then of him) is right in his owne eyes; he liketh of it, and alloweth himſelfe in it, as ſafe & good for him to walke in, and conſequently reiecteth all good aduice, and admonitions: But he that heareth counſell which ſuſpecteth his owne iudgement, and receiueth direction from them that are wiſe and godly, and obeyeth it, he is wiſe, ſheweth the wiſedome that he had before, and learneth more, and findeth the fruite of it by good effect.
Verſe 16. A fooles wrath is made knowne the ſame day, but a prudent man couereth ſhame.
THe meaning of the holy Ghoſt is not to condemne all kinde of anger: for it is one of the powers of the ſoule which God created as an ornament in men, and godly anger is a part of Gods image in him, and a grace commended in Moſes, Elias, Eliſha, and our Sauiour himſelfe, and hee that is alwaies altogether deſtitute of this doth prouoke God to bee angrie with him, for want of zeale and hatred of ſinne, but it is a paſſionate anger that is here reproued, which is not a power of the ſoule but an impotencie. He that conceiueth the other is an agent, and doth a ſeruice to God: but hee that is mo…e… with this, is a meere patient, and ſinne hath in that caſe preuailed againſt him. Now it is ſaid that a foole will be knowne the ſame day, that is, ſuddenly and ſpeedily, as ſoone as he is pr… uoked, he will ſhew it by out cries, reuilings or threatnings, … other ſuch like ſignes of choller: But a wiſe man, ſo farre as his wiſedome worketh, and his naturall corruption and infirmities breake not out, will hide ſhame, that is, will ſuppreſ…e his anger, and paſſe by the iniuries offered to him, and not diſgrace himſelfe by returning reprochfull ſpeeches to him that hath done him the wrong.
Verſe 17. He that ſpeaketh truth, will ſh…w righteouſnes▪ … a falſe witneſſe vſeth deceit.
HE that ſpeaketh, ordinarily in his common ſpeech, th… which is true, will ſhew righteouſnes, that is, will carrie himſelfe iuſtly and further righteouſnes with his teſtimo…ie, when he ſhall be publikely called thereunto▪ But a falſe witneſſe, a falſe man becomming a falſe witneſſe, will vſus… d…eit, … make a ſhew of truth, and peraduenture vtte… … part thereof, but with ſuch craft and cunning, as ſhall …e co… … righteouſnes, and hurtfull to any good cauſe. For the louelove… the truth cauſeth the one to vtter it conſtantly in pri…at…, and therefore he will with good regard promote the ſame in publike, where it is more to bee honoured, and will doe the more good: and the other being an enemie to equity and iuſtice, cannot eaſily be induced to deale faithfully, and ſoundneſſe for the ſame.
Verſ. 18. There is that ſpeaketh words like the pricking of a ſword: but the tongue of wiſe men is health.
THere is, a brood and companie of ſinfull fooles, which ſpeake words like the prickings of a ſword, that is, dangerous and pernitious, which pierce deeper to the hurt of mens names and ſtates then the edge and point of a ſword doth to ones body. But the tongue of the wiſe is health, their ſpeeches are wholeſome and helpfull both to themſelues and others. The former ſort are as cruell and hurtfull manſlayers who abuſe their weapons to ſheading of blood, and the latter as mercifull and helpfull Surgeons which addreſſe themſelues to bind vp wounds, and apply plaiſters for the curing thereof, to the preſeruation of mens liues.
Verſ. 19. The lip of truth ſhall be ſtable for euer, and a lying tongue but for a moment.
THe meaning is, that ſuch as ſpeake the truth in vprightneſſe will not varie in their talke, but tell the ſame tale againe, and bee like to themſelues in that which they ſhall ſay, whereas liars be in and out, affirming and denying, and ſpeaking contradictions in the ſame matter. The true man is made ſtable and conſtant in his teſtimonie and aſſertions, partly by exerciſe, in that it is his cuſtome to vtter nothing but verity: partly by his affection, which cannot brooke variable affirmations; partly by the benefit of memorie, which is much confirmed by the vnchangeable matter of truth which he firſt deliuered: and of all theſe helpes the liar is deſtitute, and therefore it is no ſtrange thing to find him ſo vncertaine, and variable in his ſayings.
Verſ. 20. Deceit commeth to the heart of them that practiſe miſchiefe, and ioy to the counſellers of peace.
DEceit commeth to the heart, &c. That is, ſorrow & griefe commeth to the harts of them that plot miſchief againſt others by aduice or attempt, when they ſhall find themſelues deceiued in their deuices. For as much as they are often de…e… ted of their purpoſes, their power failing their willes; where… they conceiued ſome notable exploits of hurt, and trauelled with villanie, they bring forth a lie, and ſee all their pro…ects fruſtrate, when that which they abſolutely preſum…d of, is t… tally preuented. And be it that they ſucceed in their attempts according to their deſires (as Achab ſeemed to get as good an eſtate in Naboths vineyard, as counſel could deuiſe (yet the conſequent therof faileth, the euent of it is nothing anſwerable to their precedent hopes, they looked for glory▪ and …t with ſhame, they concluded of comfort and felicity, and find nothing but vexation, trouble and miſerie. But ſuch as vſe their thoughts and words to moue men to bee at peace with God and their neighbours, and to walke in the way of peace and good proſperity, ſhall not faile of the comfort of their faithfull and wholeſome counſell. For God will bleſſe them, and me… will louelove them, and their owne conſciences will continually miniſter matter of ioy and conſolation vntounto them.
Verſ. 21. The puniſhment of iniquitie ſhall not befall the iuſt, but the wicked are full of euill.
AFflictions and corrections may come vponupon the righteous, but no reu…ging curſe tending to deſtruction▪ as if they were abiects. Wholeſome medicines (ſuch as croſſes are to the godly) are not wont to be miniſtred in hatred, and with purpoſe to kill, but in mercy and louelove, for recouerie of health, and conſeruation of life. But the wicked are full of euill, both of guiltineſſe and continuall practiſe: according to the corruption of their hearts, which the righteous are purged from, and therefore alſo of thoſe puniſhments which the righteous eſcape.
Verſ. 22. The lying lips are abomination to the Lord: but they that deale truly are his delight.
THe ſenſe is plaine enough of it ſelfe, if the ſupply be made of that which is vnderſtood in both clauſes. The Lord abhorreth lying lips, that is, thoſe perſons that abuſe their lips to lying, which will alſo be falſe in their deeds: and he is well pleaſed with them that deale faithfully, which will likewiſe be true in their words. And by this ſaying, the ſpirit of God doth intimate the wretched and damnable eſtate of thoſe which vſe falſhood …n their ſpeeches and actions: for what can tongue expreſſe, or mind apprehend, more horrible & hideous, then Gods indignation, proceeding from the g…eatneſſe of his hatred, when hee hath a creature in per…ect deteſtation? And therefore alſo on the other ſide, the bleſſed condition of iuſt and true men is notified, with whom the Lord is ſo well pleaſed, as that hee reſpecteth them with ſingular contentment, they are his fauorites moſt de…re vntounto him, his ioy and pleaſure is in them, and then what euill can befall them, or what good, that is truly good, can be detained from them?
Verſe 23. A prudent man concealeth knowledge: but the heart of fooles publiſheth fooliſhneſſe.
A Prudent man▪ he that is of good diſcretion, & hath learned to be warie & circumſpect, concealeth knowledge, not that he ſhutteth it vp altogether, without any vſe or benefit of it to others: for that were contrary to the profeſſion which the Prophet maketh of that wherein eueryevery godly man ought to follow him; I hauehave not hid thy righteouſneſſe within my heart, but I hauehave declared thy truth and thy ſaluation; I hauehave not concealed thy mercy and thy truth from the great congregation. Pſalm. 40. 10. And that were contrary to the teſtimonie which is giuen of wiſe men, Chap. 15. 7. The lips of the wiſe doe ſpread abread knowledge. But he will obſerue all good circumſtances of ſpeaking, that it …ee in time and place, when good opportunitie doth require it, and good effect is like to be wrought by it. And contrariwiſ… the heart of a foole which leadeth his tongue (for guide it hee doth not) doth ſet the tongue on worke either to vtte… bad matter, or that which is good in bad manner that eueryevery man may ſee the follie which is in it.
Verſ. 24. The hand of the diligent ſhall beare rule: but the deceitfull ſhall be vnderunder tribute.
THe hand of the diligent, that is, diligent men who vſe their hands, or other members of their bodies, or elſe their minds to ſome honeſt and profitable trauel according to their calling ſhall beare rule, and attaine to ſome good place of eſtimation. But idle perſons whom want and other occaſions draw to deceitfull courſes to ſhift for themſelues, as wee hauehave ſhewed in the fourth verſe of the tenth chapter, ſhall bee made vnderlings, and brought into ſubiection and ſeruilitie, if not of authoritie: for notwithſtanding that diuers of them hauehave not power to command, or to puniſh, yet they are ſo much regarded and feared for their vprightneſſe, as that their ſuperiours oftentimes as well as their inferiours, bee afraid to fault in their preſence, and are more willing that greater perſonages ſhould hauehave knowledge of their offences then they. So then their diligence is a meanes either to promote them to great place, as many times it commeth to paſſe, or elſe to win them credit and reuerence in lower places.
Verſ. 25. Heauineſſe in the heart of a man doth bring it downe: but a good word reioyceth it.
HEauineſſe of heart, that is, ſuch ſorrowes or feares as are not godly, and effects of faith, but proceeding from infidelitie, or carnall reſpects, eſpecially being exceſſiue, doth bring downe the heart, not humbling it kindly, ſo as pride may be taken away, but either filling it with diſcouragement, or diſtemper, againſt which the Prop…et wreſtled with ſundry conflicts: Why art thou cast downe my ſoule and art vnqui… or tumultuous within me. Pſal. 42. 5. Now withall hee preſcribeth the remedie whereby this diſeaſe of hurtfull ſorrow and penſiueneſſe may bee cured, and that is with good words. For the comfortable ſpeech of a friend, but eſpecially the wholeſome word of God, declaring the remiſſion of ſi…s, and the fauour of God, expelleth the heauineſſe of the heart, and and refreſheth it with ioy and comfort.
Verſ. 26. The righteous is more excellent then his neighbour, but the way of the wicked will deceiue them.
THe righteous▪ that is, eueryevery godly man who hath attained to vprightneſſe▪ though not to p…rfection of righteouſneſſe, is better then his neighbour, is better beloued and graced of God, and more eſteemed of godly wiſe men, and hath that in him which maketh him more commendable then any other that is vnrighteous and ſinfull: and ſo his way is anſwerable to his hope. But the wicked deſiring, and ſeeking, and expecting an excellencie aboue others, are notwithſtanding contemptible, and grow in time to bee contemned, and ſo their way deceiueth them.
Verſ. 27. The deceitfull man roſ…eth not that which he tooke in hunting: but the riches of the diligent man are pretious.
THe deceitfull, &c. That is a prouerb…all kind of ſpeech, ſignifying that they ſh… not enioy nor hauehave the benefit of that which they get by craft and falſhood. If the whole ſimilitude be fully ſet downe, the meaning will the better appeare. Euen as hunters many times when they take a prey, yet taſt not of it, nor fare the better for it; (for dogs may eate it vp, or ſome other occurrent may fall out to depriue them of it, as many lets come betweene the mouth and the morſell) ſo vniuſt and deceitfull men, though they attaine to wealth and riches, may bee aſſured that they ſhall neuer hauehave any ſound profit or comfort by them. Where by the way may b…e ſeen the different end of the hunting that was vſed in thoſe daies, and of this which is practiſed of many in our times. They made it an exerciſe for profit, and thereby as it may appeare, prouided food for themſelues, and the families wherein they liued, as is to be ſeene in the example of Eſau himſelfe, who vſed to bring home veniſon to his father. But it is ordinary now with diuers to beſtow a great part of their time to hunt meerely for pleaſure, without any commodity. They voluntarily defraud themſelues of the prey which they take, their houſholds hauehave not the better cheere by their hunting, but the worſe. They conſume themſelues, and waſt their goods, and impoueriſh their wiues and children, by following their ſports, and neglecting their eſtate: by feeding ſo many dogs, as that thereby they faile both of care and ability to prouide for their people. But the riches of the diligent are pretious: that is, thoſe things which they that are both faithfull and induſtrious doe gaine and get by lawfull meanes,, ſhall doe them good, and ſerue for their comfort.
Verſ. 28. Life is in the way of righteouſnes, and in that pathway there is no death.
LIfe, &c. The meaning is, that they which are righteous me iuſtified by the merits of Chriſt, & ſanctified by his ſpirit▪ & obediēt to his wil in working that which is agreeable to his word, are in ſtate of life euerlaſting. The life of grace they hauehave poſſeſſion of already; the life of glory is aſſured to them by the life of grace: whoſoeuer hath the one, can neuer fa…le of the other. And therefore it is ſaid that there is no death in that part. They are deliuered frō the firſt death, which hath power ouer all ſinful men in this world: and they ſhal neuer come into the ſecond, which is the portiō of reprobates in ye world to come. And this is confirmed by the teſtimony of Chriſt himſelf, ſaying, Verily, verily▪ I ſay vntounto you, he that heareth my word, and beleeueth in him that ſent me, hath euerlasting life, and ſhall not come into condemnation, but hath paſſed from death to life.