Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Proverbs · Chapter 11
CHAP. XI. Verſ. 1. A falſe Ballance is abomination]
SEe the Notes on Lev. 19.36. Deut. 25.15. This kinde of fraud falls heavieſt upon the poor, Amos 8.5. who are fain to fetch in every thing by the penny. Hither may bee referred corruptions in Courts, and partialities in Church-buſineſſes. See that tremend charge to do nothing by partiality, or by tilting the ballance,Hoſ. 12.7. 1 Tim. 5.21. Thoſe that have the ballances of deceit in their hand are called Canaanites (ſo the Hebrew hath it) that is, meer natural men, Ezek. 16.3. that have no goodneſs in them, no not common honeſty; they do not as they would bee done by, which very Heathens condemned.
Verſ. 2. When pride cometh] Where Pride is in the Saddle, Shame is on the Crupper, tanquam Nemeſis a tergo. Hee is a proud fool, ſaith our Engliſh Proverb. Proud perſons whiles they leave their ſtanding, and would riſe above the top of their places, they fail of their footing, and fall to the bottome.
But with the lowly is wiſdome] Which maketh the face to ſhine. Pride proceeds from folly, and procures contempt. But God gives grace to the humble, that is, (as ſome ſenſe it) good repute and report amongſt men. Who am I? ſaith Moſes, and yet who fitter than hee to go to Pharaoh? Hee refuſed to bee Pharaohs daughters Son; hee was afterwards called to bee Pharaohs God, Exod. 7.1. Aben-Ezra obſerves, that the word here rendred lowly, ſignifies baſhful, ſhame-faced, Qui prae vtrecundia ſeſe abdunt, that thruſt not themſelves into obſervation. The humble man, were it not that the fragrant ſmell of his many vertues betrayes him to the world, would chuſe to live and dye in his ſelf-contenting ſecrecy. Hence humility is by Bernard compared to the Violet, which grows low to the ground, and hangs the head downward, and beſides, hides it ſelf with its own leaves.
Verſ. 3. The integrity of the upright ſhall guide them] An elegant alluſion in the original. Their uprightneſs ſhall lead them whither they would, and ſecure them from danger: They fulfil the Royal Law, James 2.8. keep the Kings high-way, and ſo are kept ſafe, whiles thoſe that go out of Gods Precincts are out of his protection.
But the perverſneſs of tranſgreſſors] Of prevaricators, that run upon rough Precipices. Theſe are by the Prophet Amos likened to horſes running upon a rock, where firſt they break their hoofs, and then their necks, Amos 6.12.
Verſ. 4. Riches profit not in the day of wrath] Neither their ſilver, nor their gold ſhall bee able to deliver them in the day of the Lords wrath, Zeph. 1.18. Iſa. 13.7. Yea, they carried away the richer Jews, when the poorer ſort were left to till the land, 2 King. 24. The great Caliph of Babylon (whom all the Mahometan Princes honoured above all others, as the true ſucceſſour of Mahomet, and the grand Oracle of their Law) being taken together with his City by the great Cham of Tartary, was by him ſet in the midſt of his infinite Treaſure, and willed to feed thereon, and make no ſpare; In which order the covetous wretch kept for certain dayes,Turk. hiſt. fol. 113. miſerably dyed for hunger, in the midſt of thoſe things, whereof hee thought hee ſhould never have enough. Wherefore ſhould I dye being ſo rich? ſaid that wretched Cardinal Henry Beauford Biſhop of Wincheſter in Henry the ſixths time. Fic, quoth hee, will not death bee hired?Act. & Mon. fol. 925. will mony do nothing? His riches could not reprieve him.
But righteouſneſs delivereth from death] See the Note on Chap. 10.2.
Verſ. 5. The righteouſneſs of the perfect] This is the ſame in effect with verſ. 3. Nunquam ſatis dicitur, quod nunquam ſatis diſcitur.Seneca.
But the wicked ſhall fall by his own wickedneſs] Or, In his own wickedneſs: hee ſhall fall out of one wickedneſs unto another, whiles hee draws iniquity with cords of vanity, and ſin as it were with a cart-rope, Iſa. 5.18. Thus Babylons ſins are ſaid to reach unto Heaven, quaſi concatenatus funis, Rev. 18.5. Therefore ſhee is fallen, ſhee is fallen, certo, brevi, penitus, nondum tamen. Flagitium & flagellum, ut acus & filum. Sin and puniſhment are inſeparable companions.
Verſ. 6. The righteouſneſs of the upright ſhall deliver them] As Noahs integrity prevailed for his ſafety. Many are the troubles of the righteous; but, out of them all, they are ſure to bee delivered. No Country hath more venemous creatures, than Aegypt, none more Antidotes: So godlineſs hath many troubles, and as many helps againſt trouble. As Moſes hand, it turns a Serpent into a Rod: And as the tree that Moſes caſt into the waters of Marah, it ſweetneth the bitter waters of affliction: Well may it bee called the Divine Nature: For as God brings light out of darkneſſe, &c. ſo doth grace.
But tranſgreſſours ſhall bee taken in their own naughtineſs] Taken by their own conſciences (thoſe blood-hounds) and by the juſt judgements of God which they ſhall never bee able to avoid or abide: Though now they carry themſelves as if they were out of the reach of his Rod, or had gotten a protection.
Verſ. 7. When a wicked man dyeth, his expectation ſhall periſh] Hee died perhaps in ſtrong hopes of Heaven, as thoſe ſeem to have done that came rapping and bouncing at Heaven-gates, with Lord, Lord, open unto us, but were ſent away with a Non novi vos, Depart, I know you not, Mat. 7.
And the hope of unjuſt men] Etiam spes valentiſſima perit. So ſome render it; his moſt ſtrong hope ſhall come to nothing. Hee made a bridge of his own ſhadow, and thought to go over it, but is fallen into the brook: Hee thought hee had taken hold of God: but it is but with him, as with a childe that catcheth at the ſhadow on the wall, which hee thinks hee holds faſt, but hee onelyonly thinks ſo.
Verſ. 8. And the wicked cometh in his ſtead] Thus it befel Haman, and Daniels enemies, and thoſe inhumane Edomites, Lam. 4.21. And Herod with his Hackſters, Act. 12. It is a righteous thing with God, 2 Theſ. 1.6, 7. though to men it ſeem an incredible paradox, and a news by far more admirable, than acceptable, that there ſhould bee ſuch a tranſmutation of conditions on both ſides, to contraries: But thus it falls out frequently. John Martin of Briqueras (a mile from Angrogne in France) vaunted every where,Act & Mon. fol. 871. that hee would ſlit the Miniſters noſe of Angrogne. But behold himſelf was ſhortly after aſſaulted by a Woolf, which bit off his noſe, ſo that hee died mad thereof.
Verſ. 9. An Hypocrite with his mouth deſtroyeth] That is, the flatterer, ſlanderer, evil counſellour, but eſpecially the Heretick; as the Valentinians, Tertul.qui artificium habuerunt, quo prius perſuaderent quàm docerent, by their Pithanology, by good words, and fair ſpeeches, they deceive the hearts of the ſimple, Rom. 16.19. they bring men into the Lions mouth, as that old ſeducer did, by telling them of an Angel that ſpoke to them, and ſo make prize of them, Col. 2.8. and drag Diſciples after them, Act. 20.30.
But through knowledge ſhall the juſt bee delivered] Hee is too wiſe to bee flattered, and too knowing to bee plucked away with the errour of the wicked,Zanch. Miſc. foreign ▪ Dion. 1 Pet. 3.17, 18. Zanchius was ſet upon by Socinus; but the Heretick loſt his labour. Wherefore adde to your virtue knowledge, 2 Pet. 1.5. and have your ſenſes exerciſed to diſcern good and evil, Heb. 5. ult.
Verſ. 10. When it goeth well with the righteous] When they are ſet in place of Authority, all the Country fare the better for it. All cannot chuſe but do well, ſo long as thou ruleſt well, ſaid the Senate to Severus the Emperour. And Ita nati eſtis (ſaid hee in Tacitus) ut bona malaque veſtra ad rempublicam pertineant. Publick perſons are either a great mercy, or a great miſery to the whole Country.
And when the wicked periſh, there is ſhouting] For by their fall, the people riſe; and their ruine is the repair of the City.
Cum mors crudelem rapuiſſet ſaeva Neronem,
Credibile eſt multos Romam agitaſſe jocos.
Verſ. 11. By the bleſſing of the upright the City is exalted] This is given in as a reaſon of that publick joy in the welfare of the juſt; Becauſe they are of publick ſpirits, and will by their good deeds, good doctrines, good counſels, and good prayers,Lucan. promote the publick good to their utmoſt. Catonis mores erant —Toti genitum ſe credere mundo. Saints are clouds, Heb. 12.1. that water the earth, as a common bleſſing.
But it is overthrown by the mouth of the wicked] Whether hee bee a ſeeds-man of ſedition, or a ſeducer of the people, a Sheba, or a Shebna, a carnal Goſpeller, or a godleſs Politician (whoſe drift is to formalize and enervate the power of truth, till at length they leave us a heartleſs and ſapleſs Religion) one of theſe ſinners may deſtroy much good, Eccleſ. 9.18.
Verſ. 12. Hee that is void of wiſdome deſpiſeth his neighbour] Not remembring that hee is his neighbour, cut out of the ſame cloth, the ſhears onelyonly going between, and as capable of Heaven as himſelf, though never ſo poor, mean, deformed, or otherwiſe deſpicable. None but a fool will do ſo, none but hee that hath a baſe and beggarly heart of his own, as the words ſignifie.
But a man of underſtanding holdeth his peace] That is, refraineth his tongue from ſuch opprobrious language, ſpeaketh the beſt hee can of another, thinks with himſelf, Aut ſumus, aut fuimus, aut poſſumus eſſe quod hic eſt. Or if himſelf bee ſlighted or reviled, objecta probra digno ſupplicio punit, feſtivo ſcilicet contemptu & oblivione, vel ſi tanti eſt, miſericordia elevat. Hee knows it is to no purpoſe, to waſh off dirt with dirt, and is therefore as a dumb man, &c.
Verſ. 13. A tale-bearer revealeth ſecrets] Heb. A Pedler, See the Note on Levit. 19.16. and on 1 Tim. 5.13. Si ſapis arcano vina reconde cado. God forbids us to chaffer with theſe petty-chapmen, Prov. 20.19.
Concealeth the matter] Tacitus to him is the beſt Hiſtorian, primus in Hiſtoria. Hee is a rare friend, that can both give counſel, and keep counſel. One being hit in the teeth with his ſtinking breath, wittily excuſed it, that it was by reaſon of the many ſecrets committed to him, and concealed by him ſo long, till they were even rotten in his boſome.
Verſ. 14. Where no counſel is, the people fall] As where no Pilot is, the ſhip miſcarrieth. The Vulgar renders it, Ubi non eſt gubernator, corruit populus. Tyranny is better than Anarchy: And yet, Woe alſo to thee O Land, whoſe King is a childe, that is, wilful, and uncounſellable, as Rehoboam, who was a childe at forty years old; when as his Father was a man at twelve. Age is no juſt meaſure of wiſdome; and royalty without wiſdome is but eminent diſhonour. Solomon the wiſe choſe him an excellent Council of ſtate, whom Rehoboam refuſed to hear, being as much more wilful than his Father, as leſſe wiſe; all head,Turk. Hiſt. Keckerm. Politic. Ulyſſes interrogat quaie regnum eſſet Cyclopicum? reſponde… Silenus, foreign. no heart, loſing thoſe ten tribes with a churliſh breath, and returning to Jeruſalem lighter by a Crown than hee went forth. Hee and his green-headed Council was like Acribiades and his Army, where all would be Leaders, none Learners. Or it may bee it was now in Iſrael, as once it was in Perſia (and as now it is in Turkey, when the Great Turk ſtands at the dangerous door) where if any Counſellor delivered any thing contrary to the Kings mind, flagris caedebatur, hee was chaſtiſed with Rods: Or as in Regno Cyclopico ubi foreign, where no man cared for better counſel, but each one did what was good in his own eyes. Such cannot long ſubſiſt.
But in the multitude of Counſellors] So they bee good Counſellours; better than Balaam was, better than Achitophel, better than thoſe of Aurelius, Tertul. Apol.by whom the good Emperour was even bought and ſold. One ſpecial thing the Primitive Chriſtians prayed for the Emperour, was, that God would ſend him Senatum fidelem, a faithful Council. There were in Joſiah's dayes horrible abominations: And why? The Princes were as roaring Lions, the Judges Wolves, &c. Zeph. 3.3. Queen Elizabeth was happy in her Council (by whom ſhee was moſt-what ruled) and grew amiable to her friends, and formidable to her enemies both at home and abroad. Wiſdome is better than ſtrength, ſaith Salomon; And, Romani ſedendo vin…unt, ſaid they of old.Pol…b. The welfare of a State is procured and preſerved, not ſo much by a multitude of worthy Warriours, as of wiſe Counſellours; as Cleon in Thucydides long ſince obſerved,Thucyd. lib. 3. and as we have bleſſedly found in this preſent Parliamentum benedictum, more truly ſo ſtiled, than that was in the 25. of Edward the third.
Verſ. 15. He that is ſurety for a ſtranger ſhall ſmart for it] Hebr. Shall break, prove a bankrupt. See the Notes on Chap. 6.1, 2, 3, &c.
Verſ. 16. A gracious woman retaineth honour] Such a one as is ſet forth in Lemuels Leſſon, Prov. 31. ſuch as was Sarah, Deborah, Abigail, Eſter, Queen Elizabeth, of whom a great French Princeſſe gave this Elogium, Thuan. Hiſt. lib. 124.that ſhee was glorioſiſſima, & omnium quae unquam ſceptrum geſſerunt feliciſſima foemina, the braveſt and happieſt woman that ever ſwayed Scepter. Piety, Sobriety, Purity, Charity, and Chaſtity (maugre the venemous tongues of all Hell-born ſlanderers, ſuch as Sanders, Rhiſton, and other Romiſh raylers,Sanderus lupa… Anglicanam appellat. Rhiſtonus noſtram leaenam, &c. Speed. 1236. and dead Doggs that barked againſt her) were her inſeparable companions: never ſuffering any Lady to approach her ſacred preſence, of whoſe ſtain ſhe had but the leaſt ſuſpicion.
And ſtrong men retain riches] By their induſtry and good husbandry: that they may maintain their Wives honour, and bear up their port according to their place. Others render it, Improbi apprehendunt divitias. Wicked men catch at wealth, ſc. in the choyce of their wives. And indeed among Suters, both in Love and in Law, Mony is a common medler, and commonly drives the bargain and buſineſs to an upſhot.
Proti…s ad ce…ſum:Juvenal. de moribus ultima fiat
Quaeſtio.—good enough if goods enow.
Verſ. 17. The merciful doth good to his own ſoul] His chief buſineſs is with and for himſelf: how to ſet all to rights within, how to keep a continual Sabbath of ſoul, a conſtant compoſedneſs. He will not violate his Conſcience to get or retain riches, as verſ. 16. or purchaſe earth, with the loſs of heaven.Corpus ſive corpor quaſi cordi… por, i. e. puer ſive famulu…; …a forma qua Mancipor. Quintipor. Camer. And in as much as the body is the ſouls ſervant (and ſhould therefore be neither ſupra negotium, nor infra negotium, but par negotio, fit for the ſouls buſineſs) it ought not to be pined or pinched with penury, and over-much abſtinence, as thoſe Impoſtors, Coloſſ. 2.23. and our Popiſh Merit-mongers that ſtarve their Genius, and are cruel to their own fleſh. Theſe ſhall one day hear, Who required theſe things at your hands?
Verſ. 18. The wicked worketh a deceitful work] By defrauding his Genius, and afflicting his fleſh (as verſ. 17.) hee thinks hee doth a very good work; (ſome Emperours have left their Thrones, and thruſt into a Monaſtery, there to macerate themſelves with much faſting and coarſe clothing, out of an opinion of promoting their ſouls health thereby.) But bodily exerciſe profiteth little, 1 Tim. 4.8. And as the pride of Virginity is as ſoul a ſin as impurity▪ Auguſtin.ſo is it in this caſe. The Formal faſter loſeth his labour, Iſa. 58.3. Zach. 7.5. In ſeventy years they kept ſevenſcore Faſts in Babylon: yet amongſt them all not one Faſt to God. There are that render it thus, Improbus comparat praemium falſum, The wicked gets a falſe reward: all that he hath is but the things of this life, quae nec vera ſunt, nec veſtra. For the very faſhion of this world paſſeth away: And ſurely, every man walketh in a vain ſhew, or ſhadow, ſurely hee diſquieteth himſelf in vain: hee heapeth up riches, and knows not who ſhall gather them, Pſal. 39.6. They that digge in Mines, or labour in Mints, have gold enough about them, but are little the better for it. A Sumpter-horſe bears much treaſure on his back all day: but is caſed of it at night, and turned into the Stable with his back full of galls and bruiſes. So ſhall it bee with wicked rich men at death: ſo, that they have no great bargain of it.
foreign, in locis irrig…is.But to him that ſoweth righteouſneſſe] And ſo ſoweth upon bleſſings (as the Apoſtles Greek hath it, 2 Cor. 9.6. See the Note there, and on Gal. 6.7, 8.) upon well watered places, Eccleſ. 11.1. To ſuch ſhall be a ſure reward: Only he muſt have patience; and not look to ſow and reap, all in one day. Jam. 5.7. See the Note there.
Verſ. 19. As righteouſneſſe tendeth to life] Hebr. Lives, for godlineſſe hath the promiſe of the life that now is, and of that which is to come. 1 Tim. 4.8. And this is that ſure reward ſpoken of in the former verſe: For hee that ſoweth to the Spirit, ſhall of the Spirit reap life everlaſting, Gal. 6.8. which indeed is the only life that deſerveth ſo to be called and counted.
So he that purſueth evil] That follows it hot-foot, as Aſael followed Abner, that is wholly carried after it, and thinks to have a great catch of it, that works all uncleanneſſe with greedineſſe, Epheſ. 4.19. This the Prophet calls a ſpirit of whoredome, a ſtrong inclination, a vehement impetus to that and other ſins, an adding drunkenneſſe to thirſt, rebellion to ſin, till wrath come upon them to the utmoſt. Hell gapes for ſuch ſinners.
Verſ. 20. They that are of a froward heart, &c.] Not only thoſe that purſue and practiſe wickedneſſe, but they alſo that harbour it in their hearts, are hated of God, Luk. 16.15. A man may dye of inward bleeding: a man may be damned for contemplative wickedneſſe. Jer. 4.14. The Schools doe well obſerve, that outward ſins are majoris infamiae, but inward heart-ſins are majoris reatus, as we ſee in Devils.
But ſuch as are upright in their way] The Antitheſis requires that hee ſhould ſay, ſuch as are upright in heart. But he chuſeth rather to ſay in their way, not only becauſe a good heart ever makes a good life, but to meet with ſuch as brag of the goodneſſe of their hearts, when their lives are altogether looſe and licentious. Whereas holineſſe in the heart (as the Candle in the Lanthorn) well appears in the body; Theſe boaſters are ignorant, Revel. 3.17. proud, John 9.41. carnal, Rom. 8.6. therefore ſtark naught. Prov. 19.2.
Verſ. 21. Though hand joyn in hand, &c.] Hebr. Hand to hand, that is, out of hand, by and by, as ſome interpret it. Munſter renders it. Though plague follow upon plague, the wicked will not amend. Others, though there be a combination,foreign. a conſpiracy of wicked doers, as if (Giant-like) they would fight againſt God, and reſiſt his wrath, yet they ſhall never bee able to avert or avoyd it. The wicked ſhall be turned into Hell, yea whole Nations that forget God, Pſal. 9.17. God ſtands not upon multitudes: he buried the old World in one univerſal grave of waters. And turning the Cities of Sodome and Gomorrah into aſhes, condemned them with an overthrow, 2 Pet. 2.6. This is a good ſenſe. Howbeit I cannot but incline to thoſe that expound Hand to hand, for Father and Childe, in regard of the following hemiſtich, But the ſeed of the righteous ſhall be delivered. As if the Prophet ſhould ſay. The wicked traduce a curſed ſtock of ſin to their Children, and ſhall therefore bee puniſhed in their own perſon, or at leaſt in their poſterity. Pſal. 49.11, 13, 14. This their way is their folly: yet their poſterity approve their ſayings. Therefore like ſheep they are laid in the grave, death ſhall feed on them, &c.
Verſ. 22. As a Jewel of gold in a Swines ſnout] It is a ſmall praiſe ſaith one, to have a good face and an evil nature. No one means, ſaith another, hath ſo enriched Hell as beautiful faces. Aureliae Oreſtillae praeter formam nihil unquam bonus laudavit, ſaith Saluſt. In Aurelia Oreſtilla, there was nothing praiſe-worthy but her beauty. Art thou fair? ſaith an Author: be not like an Aegyptian Temple, or a painted Sepulcher. Art thou foul? let thy ſoul bee like a rich pearl in a rude ſhell.
Si mihi difficilis formam naturae negavit:Sapph. ap. Ovid.
Ingenio formae damna rependo meae.
So is a fair woman which is without diſcretion] Sic dignitas in indigno eſt ornamentum in luto, ſaith Salvian. Fair and fooliſh ones abuſe their beauty to pride and incontinency, and ſo give occaſion to ſome Diogenes to ſay, O quam bona domus & malus hoſpes. O fair houſe, but ill inhabitant.
Verſ. 23. The deſire of the righteous is onelyonly good] i. e. So far as hee is righteous, or ſpiritual; hee delights in the Law of God after the inward man, willing in all things to live honeſtly, Heb. 13.18. Evil motions haunt his minde otherwhiles, but there they inhabit not. Luſt was a ſtranger to David, as Peter Martyr obſerves out of Nathans Parable; There came a Traveller to this rich man, 2 Sam. 12.4. The main ſtream of his deſires, the courſe and current of his heart ran upon God and godlineſs, Pſal. 119.4, 5. And Pſal. 39.1, 3. Hee reſolved to do better than hee did. The ſpirit ever luſteth againſt the fleſh; howbeit when the fleſh gets the wind and hill of the ſpirit, all is not ſo well carried. As the Ferry-man plyes the Oar, and eyes the ſhore home-ward where hee would bee; yet there comes a guſt of wind that carries him back again: ſo it is oft with a Chriſtian. But every man is with God ſo good as he deſires to bee. In vita libro ſcribuntur qui quod poſſunt faciunt, et ſi quod debent, non poſſunt. …ern.They are written in the book of life, that do what good they can, though they cannot do as they would.
But the expectation of the wicked is wrath] i. e. The good they expect proves to bee indignation and wrath, tribulation and anguiſh, Rom. 2.8, 9. woful perplexities and convulſions of ſoul, which will bee ſo great and ſo grievous, as will make them rave and rage with madneſs and fury, eſpecially becauſe they looked for a better ſtate.
Verſ. 24. There is that ſcattereth, and yet increaſeth] Bounty is the moſt compendious way to plenty; neither is getting, but giving the beſt thrift. The five loaves in the Goſpel, by a ſtrange kinde of Arithmetick, were multiplied by Diviſion, and augmented by Subſtraction. So it will bee in this caſe.
But it tendeth to poverty] St. Auſtin deſcanting upon thoſe words, Pſal. 76.5. They have ſlept their ſleep, all the rich men, and have found nothing in their hands (for ſo hee reads that Text) And why is this? ſaith Hee, Nihil invenerunt in manibus ſuis, quia nihil poſuerunt in manu Chriſti. They found nothing in their own hands, becauſe they feared to lay up any thing in Chriſts hands. Manus pauperum gazophylacium Chriſti, ſaith another Father; The poor mans hand is Chriſts treaſury.
Verſ. 25. The liberal ſoul ſhall bee made fat] See the Note on Matth. 5.7. and my Common-place of Almes.
Verſ. 26. The people ſhall curſe him] i. e. Complain and cry out of him; as the people of Rome did of Pompey in another caſe. Noſtrâ miſeriâ tu es Magnus. In another caſe, I ſay, for in this I muſt acquit him, remembring that ſpeech of his, when, being by his office to bring in Corn from a far Country for the peoples neceſſity, and wiſhed by his friends to ſtay for a better wind, hee hoyſed up ſail, and ſaid, Neceſſe eſt ut eam, non ut vivam; There is a neceſſity of my going, not ſo of my life; If I periſh, I periſh. Hence hee was the peoples Corculum, or Sweet-heart, as it is ſaid of Scipio Naſica.
Verſ. 27. Hee that diligently ſeeketh good] Hebr. Hee that is up betime to promote the publike good, as Joſeph, who came not in till noon to eat meat, as Nehemiah, who willingly brake his ſleep, and traded every talent for his peoples comfort: As Scipio Africanus, who uſually went before day into the Capitol in cellam Jovis, and there ſtayed a great while, quaſi conſultans de Rep. cum Jove, Gell. lib. 7. cap. 1.as conſulting with his God about the Weal-publike; whence his deeds were pleraque admiranda, ſaith mine Author, amiable and admirable, the moſt of them. And as Daniel, who though ſick, yet roſe up, and did the Kings buſineſs, Chap. 8.27.
It ſhall come to him] It ſhall come certainly, ſuddenly, irreſiſtibly, and (as wee ſay of foul weather) unſent for; God will ſay to ſuch as Aulus Fulvius did to his trayterous ſon, and then ſlew him, Non Cat…linae te genui, ſed patriae. The Lord ſhall pour upon him, and not ſpare, becauſe hee cruelly oppreſſed, ſpoiled his brother by violence, and did that which is not good among his people, therefore hee ſhall dye in his iniquity, Ezek. 18.18.
Verſ. 28. Hee that truſteth to his riches ſhall fall] Riches were never true to any that truſted to them. The rich Churl that truſted and boaſted that hee had much goods laid up in ſtore for many years, when, like a Jay, hee was pruning himſelf in his boughes, hee came tumbling down with the arrow in his ſide, Luke 12.15, 16. &c. So did Nebuchadnezzar, Belteſhazzar, Herod, &c. The righteous alſo ſhall ſee and fear, and laugh at ſuch a one, ſaying, Loe this is the man that made not God his ſtrength, but truſted in the abundance of his riches, and ſtrengthned himſelf in his wickedneſs, Pſal. 52.6, 7. But I am like a green Olive tree, &c. verſ. 8. Agreeable whereunto is this that follows here. But the righteous ſhall flouriſh as a branch, whiles the wicked, Foenea quadam felicitate temporaliter florent, Aug. Epiſt. 120.& exoriuntur ut exurantur, flouriſh and ruffle for a time, but ſhall bee ſoon cut down like the graſs, and wither as the green herb.
Verſ. 29. Hee that troubleth his own houſe] Either by prodigality, or exceſſive parſimony, Prodigi ſingulis auribus bina aut terna dependent patrimonia, ſaith Seneca, wee have known great Rents ſoon turned into great Ruffes, and Lands into Laces. For parſimony and cruelty, ſee the Note on Chap. 15.27.
Shall inherit the wind] That is, ſhall bring all to nothing; as hee did that having waſted his eſtate, vainly vaunted that hee had left himſelf nothing, praeter coelum & coenum. Livius.His ſubſtance ſhall flye up like ſmoak into the air, and nothing bee left to maintain him on earth. And when all his goods are gone, his liberty muſt go after (for this fool ſhall bee ſervant to the wiſe in heart) if not, his life; as that notorious unthrift Apicius, who having eaten up his eſtate, and finding by his account that hee had no more than two hundred thouſand Crowns remaining,Dio. thought himſelf poor, and took down a glaſs of poyſon.
Verſ. 30. The fruit of the righteous is a tree of life] i. e. The commodities and comforts that one may every way receive from a righteous perſon (for eſt aliquid quod à viro bono etiam tacente diſcas, Seneca.ſaith Seneca, ſomewhat a man may learn from a good man, even when hee ſayes nothing) are more than can bee imagined. Plutarch reporteth, that the Babylonians make three hundred and threeſcore ſeveral commodities of the Palm-tree, and do therefore greatly honour it. Should not wee much more honour the multivarious gifts of God in his righteous ones for our good? For whether it bee Paul, or Apollo, or Cephas — All is ours, 1 Cor. 3.
And hee that winneth ſouls] And uſeth ſingular art and induſtry therein, as Fowlers do to take birds (for ſo the Hebrew word imports) or Fiſher-men fiſhes, Hee is wiſe, and wiſeth others, as Daniel hath it, Chap. 12.3. hee is juſt, and juſtifieth others, hee ſhall ſave a ſoul from death, Jam. 5.20. Hee ſhall ſhine as a ſtar in heaven. And this is inſtanced as one ſpecial fruit of that tree of life mentioned in the former Hemiſtich: This is a noble fruit indeed, ſith one ſoul is more worth than a world, as hee hath told us, who only went to the price of it, Matth. 16.26.
Verſ. 31. The righteous ſhall bee recompenſed] i. e. Chaſtened, afflicted, judged of the Lord, that they may not bee condemned with the world, (for their ſufferings are not penal, but medicinal, or probational) and they have it here in the earth (which is their houſe of Correction) not in Hell.
Much more the wicked] Nahum 1.9. Non ſurget hic afflictio, theſe ſhall bee totally and finally conſumed at once. See the Note on 1 Pet. 4.17, 18. See alſo my Love-tokens, pag. 69. &c.