Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 13
CHAP. XIII.
A Wise sonne heareth his fathers instruction, but a scorner heareth no rebuke. Vers. 1.Heb. A wise son the instruction of his father; that is, in his life, and doings represents his father, so that in him, as in an instruction penned to set forth his fathers goodnesse, and good teaching of him, it may apparently be seen; but the scornfull, wicked, proud sonne, who is impatient of any reproose, or correction, is so farre from being one that commends his good Father by his life, that he disgraceth him.
A man shall eate good by the fruit of his mouth, but the soule of transgressours Vers. 2.shall cate violence. The first part of this Proverb see before, Ch. 12. 14. The meaning is, he that instructeth others in goodnesse, shal another day be rewarded accordingly as Daniel saith; They that turne others to righteousnesse, shal shine, …s the Dan. 12.starres in the Firmament; but contrariwise, they that with their mouthes either sinne by lying, common swearing, cursing, or any corrupt talking, or set forth any corrupt doctrine, to the depraving of others in opinion, or life, instead of this sweet fruit of the Tree of Life, shall be compelled to eate, and feed continually upon a most tormenting and violent death, as all the damned doe for ever-more: wherefore Psal. 11. 6.it stands every one in hand, as by a bit and bridle, to keep his tongue from evii speaking, and as at that time he desireth to gather, and enjoy good fruit, to utter good speeches, which may be to the use of edifying from time to time.
He that keepeth his mouth, keepeth his life, but he that openeth wide his lips shall have destruction. Most aply doth this follow after vers. 2. wherein Transgressours Vers. 3.with their mouthes are threatned with violence; therefore let every one keep his mouth, as his life: if evil words indanger thy life, as they doe, take heed of Mat. 12. 36.them, as of death it selfe. And well were it with evil tongued persons, if they were in danger of a corporall death only, for by thy words, faith Christ to such, thou shalt be condemned; for which cause let us remember, and with all carefulnesse put in Note. practise chat of Psal. 39. 1, 2. for openeth his mouth wide, the vulgar hath, that is inconsiderate in speaking, and so speaking wickedly, which is true sence.
The soule of the sluggard desireth, and hath not, but the soule of the diligent shall be made sat. Thus Hebr. and the Caldee speakes to the same effect, but Vers. 4.the vulg. Piger vult & non vult, He willeth, or desireth, and desireth not; That is, he is so long in deliberating before he putteth to his hand to doe, that for want of action and labour he wanteth sustenance; or because Hebr. it is only the sloathfull desireth not, which may as well be supplyed obtaineth not, as desireth not, and then here is shewed, how vaine they are, that would willingly enjoy good things, but this is all that is in them, they are not industrious to get them; and as it is touching the things of this life, so it is touching those of a better to come; a man may wish for them with Balaam, but it is the diligent, and carefull to doe good, that shall be satiated here-with, they that are not shall never have them, although Numb. 23. 10.they beleeve they shall.
A rightcous man hateth lying, but a wicked man is loathsome, and cometh Vers. 5. Gen. 34.to shame, Hebr. shall make to stinke, and to be ashamed. Of stinking, thus Jacob speaketh to his sonnes, after that bloudy massacring of the men of Shechem, telling them, that they had made him to stinke in the nostrils of the Nations about: And the Hebrewes told Moses, when they were the more hated by Pharaoh for his sake, that he had made them to stinke before Pharaoh. So it is here meant, that Exod. 5.wicked lyers stinke, and are an abomination to all the godly; That is, so as that they abhorre their company, and to be amongst them; they that doe not, are made by them to stinke, and to have shame spoken of them, because they associate themselves with such companions.
Righteousnesse keepeth him that is upright in the way, but wickednesse overthroweth Vers. 6. Chap. 11. 3.the sinner. To the same effect he spake before, chap. 11. 3. the meaning is, the man that hath an upright heart declineth not from the right way, howsoever he be tempted; but he that hath not, is soone seduced, when temptation cometh, as one over-throwne, and cast downe.
There is that maketh himselfe rich, yet hath nothing; and that maketh himselfe Vers. 7.poore, yet hath great riches, Hebr. There is that maketh himselfe rich, foreign, and not all, or not any thing; That is, he hath not any thing: Of these words, divers expositions are given by divers; some, there is, that vain-gloriously pretendeth himselfe to be rich, and liveth accordingly, but is indeed a poore man. Another againe, that is rich, saith, and doth so, as if he were poore, the better to avoyd charges; some, there is a man that is poore, who makes himselfe rich through the contentation of his minde; another that is rich, makes himselfe poore, through his covetousnesse, because he is a rich man that is content with his owne estate, and Pallingon. Quis di…es▪ qui nil cup…du…; quis pa…per▪ a…rus.he poore that is covetous.
Gregor. Nazianz. in his Poems saith, A covetous man that is rich, emulating the greedy Horse-leech, holding some things in his minde, and thinking some things, and beholding some things againe, with no good eyes, and lightly feigning some things to himselfe through vaine hope, through desiring is alwayes more indigent. And the Apostle saith, Godlinesse is great gaine with contentation.1 Tim. 6. 6.
The covetous man for his unsatiable desiring of riches, is by Nazianzen compared to Tantalus, and the Dragon, that keepeth treasures, but maketh no use Grog. Nazianz.of them.
Lastly Beda, There is a man that makes himselfe rich having nothing, in that being poore in this world, yet he gets him faith, and other graces; but that rich Beda.man, who is voyd of grace, is poore; to which that of James agreeth, The poore Iam. 2. Revel. 3.in this world, rich in faith. And that written to Laodicea, Thou sayest, that thou art rich, but knowest not that thou art poor, and miserable.
The Reader may follow any, or all of these expositions, and let both the vaineglorious Note. and covetous take notice each one of his sinne, to turne there-from, and above all riches, let us all aspire after the spirituall.
The ransome of a mans life is his riches, but the poore heareth no rebuke. Of Vers. 8.this also there are divers expositions.
1 A rich man is in danger of being called in question, because he is rich, and by this meanes he hath sometimes much trouble, and contention, from which he cannot come off, but by paying good sums of money; but the poore man heares nothing of any such trouble, being never so called in question, or suffering so much as a check at the Judges hands, because they care not for medling with those that have nothing, but only such, as by whom gaine may come in.
Some, when a man of wealth hath done something against the Law, for which he is in danger to be called in question for his life; he by his riches giving largely is acquitted, whereas a poore man without hearing is presently condemned, and executed.
Some, a man that hath wealth is hereby incouraged, and regards not the menaces or quarrels of other men against him, because he hath where-with to defend himselfe, and so cannot be made to yeeld to the will of others, in that which he conceiveth to be evil, and consequently dangerous to his soule, and therefore he is hereby said to run so in his life; but a poore man being required by the rich and mighty to doe any thing, and threatned if he doth it not, is presently overcome through feare, he stands not to heare any further threatning, because he dares not.
Thus August. The poore man being required by the rich to testifie for him; August. De temp. Ser. 213.answereth, he dares not; but then he promiseth him a reward; and if he will not, threatens him: then the poore, unable to beare this, yeeldeth, and giveth false testimony, and by this word bearing, the vulgar renders it, the poore man beareth no reproofe. But herein the sence is more respected then the signification of the word, which is, to heare.
Lastly, riches laid up in Heaven by charity, are a ransome, which Chrysostome Chrysost.proveth by the Parable of the rich man, that laid up his goods for many yeares; for as he by this meanes lost his soule, so he that is charitable saves it; for he that hideth his goods, laying them up, and not distributing them to the poore looseth his soule; but he that brings them forth, and distributeth them, delivers it. According to this then the meaning is, riches given away in almes, are as a ransome of the soule; and he that contrariwise hoordeth them up, shall one day heare that sharpe reproofe, Thou foole, this night shall they fetch away thy soule from thee: But the poore man having nothing to give, shall never heare any such rebuke. And this exposition is of all others most genuine, and next unto it, that of Augustine immediatly before going.
Lavater saith, that Clemens Alexand. expounds these words, as I have said; Lavater.but because the bloud of Christ is the only price of our Redemption, he rejecteth this; and there is good reason I confesse to doe so, if by Redeeming, or Ransoming should be understood properly the paying a price sufficient; but understanding by a ransome parting with our worldly goods to the poor, for Christs sake, which who so Matth. 25.doth, shall be delivered from death, and received into everlasting life; I see no cause of rejecting it, but imbracing it, as the best sence; yet the same Lavater hath another exposition upon the last words, which is not improbable, the poore man heareth no rebuke, whereby the idle are rebuked and threatned with want for their idlenesse, and so they come to be pinched with poverty, which if they would have hearkened to such reproofe, they needed not to have falne into, but might have had also where-with-all to have borne it out, if at any time they had been indangered; for so he expoundeth the first words of riches, being a mans ransome, alledging the saying of Anacharsis, Rich men are like unto great flyes, that break through the Spiders web, in which little flyes are catched, and hang, and dye; so rich men, by the strength of their owne wealth, breake through the net of the Law, when poore men are hereby condemned, and hanged.
To conclude, the scope of this place is to set forth the commodities both of riches, and poverty, because either of them hath its commodities, as well as discommodities; Muffetthe rich are many times indangered by their wealth, but sometimes againe they have a benefit hereby; if they fall into the enemies hands in warre, they are spared for a ransome; if they have enemies, that seeke by suits in Law to wrong them, their wealth will defend them; so the poore that indureth much misery, if there be any rebellion in the Land made by great men, whereby they at length being over-come, suffer great blame, and often loose their lives, with the poore the King medleth not in this case, neither doth he heare any rebuke; the rich being begged off, and denying reliefe, is railed upon by the sturdy Rogue, but the poore man not. &c. thus, and divers other wayes he heareth no rebuke.
The light of the righteous rejoyceth, but the lamp of the wicked shall be put Vers. 9. Lavater.out; That is, the prosperity of the righteous, which commonly in Scripture is set forth by light, is stable, and permanent, but if the wicked have a little such light, it soone goeth out, and ends in the darknesse of misery.
Thus Lavater, and some others, who also expound the light of fame, which to the righteous increaseth, but to the wicked is soone put out, and so put out as that it cannot be lighted, or come to shine any more; as flax flaming, that hath water poured upon it, is not only put out, but oppressed, as the word here signifieth, never to flame any more.
And it is to be noted, that two words are here used, foreign light, signifieth a greater light, as the light of the day, and foreign a Lamp, or Candle, as Job 18. which is put out either by wind, or water; so the good name and prosperity of the wicked is put out by the wind of his pride, and the water of his voluptuous lying, or coverousnesse.
Some by light understand knowledge, which bringeth to the righteous great joy, there being nothing in the world wherein he so much delighteth, as in the knowledge of the Word, and things of God; and this light is daily increased more and Psal. 1. Psa. 119. 89. 100more, it being his continuall study, and meditation: from a little light of the Prophets such increase to the dawning of the day, and the arising of the Day starre in their hearts; but the Lamp, or little light which the wicked have, goeth out againe, 2 Pet. 1. 19.as is shewed in the foolish Virgins, and so they had no joy of the Bridegroomes Mat. 25.coming, but sorrow for being shut out. And they that receive the seed of the Word into stony ground, have joy, for a time, but persecution arising, this Mat. 13.withereth.
Only by pride cometh contention, but with the well advised is wisdome. This Vers. 10.is chiefly spoken in case of mens consulting together about truth, or errour, the best or worst way of doing things: if they be proud, that reason together, one preferring his owne opinion, and another his, there must needs be strise, brawling and falling out; but if humble, as the well advised, or such as enter into a serious consideration of their owne weaknesses are, then things are wisely and peaceably transacted.
The proud man thinkes himselfe so wise, that he scorneth the advice of others, and doth of his owne head whatsoever he lusteth, but by this meanes many contentions arise; so one self-conceited man becomes the Author of one Heresie at one time, and another of another till all the Churches of God are filled with contentions. But he is not wise, but foolish, that doth so, how good a conceit soever he hath of his owne wit; he only that is well advised, before he attempts the broaching of any new opinion, is wise, and he is well advised, that seekes first the approbation of others, that be learned, and godly; wherefore Christ often commends humility to his Disciples, when strife began to arise, as the only meanes to quell it, and the like were to be wished now, to take away our strifes.
Wealth gotten by vanity shall be diminished, but he that gets it by labour shall Vers. 11.increase. This sentence is plaine, and therefore they that get wealth by Gaming, Stage-playing, or keeping Brothel-houses, or Tipling-houses, cannot expect that their wealth should continue; but the honest Paines-taker in a lawfull Vocation may, and that instead of wasting, it should increase more and more, and this hath been often proved true by experience in many.
Hope deferred maketh the heart sicke, but when the desire cometh, it is a tree Vers. 12.of life. Some expound this altogether of the hope of everlasting life, of which St. Paul speaketh, saying, The creature groaneth, and we also having received the Rom. 8. 17.first fruits of the Spirit, sigh together, looking for the adoption of the Sonnes of God. Some, because this hope is not so deferred, but that it bringeth present joy, for the certainty of the thing hoped for understand not it, but generally the hope of any good in this world, when the time is come, but yet it commeth not, this makes the heart to pine away; but the desire accomplished in due time, and not deferred, heateth, and reviveth a mans languishing spirits; But hope of the life to come, saith Gregory, erecteth the minde to eternity, and feeleth nothing, that a man suffereth in the meane season.
He that despiseth the Word shall be destroyed, but he that feareth the Commandement Vers. 13.shall be rewarded. By the word here is meant, not only the written Word of God, but also collations, or doctrines rightly raised here-from, by the preachers of the Word; he that despiseth them, and their teaching, and threatning, despiseth the Word of God, and shall perish; but he that trembleth at the Word, as Josiah did, fearing to doe against it, shall have a reward; so much doth God Esa. 66. 2.stand upon reverence to be given to his Word, that although he that doth so, doth but his duty, yet he shall be rewarded therefore, with blessings here, and hereafter.
The way of the wise is a fountaine of life, to depart from the snares of death. Vers. 14.Here by the way, or law of the wise, is meant his teaching the Word, or Commandement before spoken of, whereby is commended the exposition before going, against the contempt of Gods Ministers; the Word taught by them is Gods Word, and it keeps from the snares of death, which are every where laid to take, and will take them that are not instructed, or being instructed against them, despise it.
Good understanding giveth favour, but the way of transgressours is hard; Vers. 15.That is, he who feareth God, hath so much favour done him by God, that he is kept from trouble, whereas the wicked by meanes of the many troubles, that come upon them, finde their wayes harsh, and rugged.
Lavater understandeth the way of the wicked to be hard, in respect of his hard and harsh dealing; but contrariwise, the intelligent finde favour both with God, and men, for their love and kindnesse shewed in all their dealings. But he expounds it also of the troubles, and miseries which befal the wicked, the Adulterers, Drunkards, Theeves, Cursers, and common Swearers.
Chrysostome followeth that of the meeknesse, and goodnesse of the man of understanding, whereby all men are drawne to love him, and to desire his acquaintance, comparing him to the Sun that dispelleth all fogs and mists when it shineth, and to Christ, who reconciled Angels and men together, being before at a great distance.
Every prudent man dealeth with knowledge, but a foole layeth open his Vers. 16.folly; this is much like unto Chap. 12. 23. but there the wise mans concealing his knowledge is commended, here his doing according to wise counsell in all things, whereas the foole by his rash and inconsiderate doings layeth his folly open, that we might learne to doe all things advisedly, and nothing rashly, lest we repent Note. afterwards to our losse.
A wicked messenger falleth into mischiefe, but a faithfull ambassadour is Vers. 17.health. The Vulgar, The messenger of the wicked: It is true both wayes, hee that is sent out about matters of trust by his Prince, if he be unfaithfull, incurreth his displeasure, and suffers death sometimes for it; Againe, the messenger of the wicked that is sent about a wicked businesse shall suffer for it as the Captaine with his fifty, that were sent to fetch Elijah, they were consumed with fire from heaven: and railing Rabshekah, who was sent to blaspheme the living God, and to detract from godly Hezekiah, perished both he and his whole Army. So likewise servants sent out by their Masters about their private affaires, if they be unfaithfull and deceive their Masters, shall be found out and suffer for it. Lavater instanceth in the Lavater.Popes Legats a Latere, by him sent out to the Princes of the earth, as is shewed Revel 16. But the faithfull Ambassadour is health, such was Paul and the rest Cor. 5 20.of the Apostles, because by their meanes salvation came to the Nations of the earth, and such are all the faithfull Ministers of Christ, who are sent by him to preach the Gospel, whereby faith cometh, and consequently life and salvation for evermore.
Poverty and shame shall be to him that refuseth instruction, &c. This is commonly verified, for as he that submitteth to his teachers and governours, and Vers. 18.their good instructions proveth well, and liveth afterwards in good reputation, so he that despiseth them, head-strongly going on in his owne evill wayes, shall not prosper, but live in poverty and disgrace.
Let them that be young therefore, and rebell against their Parents or governours Note. thinke upon this, and turne obedient, humble and tractable, as knowing this will make most for their future good and credit, being otherwise in danger, although they bee rich for the present, to come into a most despicable condition.
The desire accomplished is sweet to the soule, but it is abomination to fooles Vers. 19.to depart from evill. The Septuagint, The desires of the godly delight the soule, but the workes of the wicked are far from knowledge. Hereby it seemeth that the seventy Translators understood the desire here spoken of to be the desire of the godly, that is, their desire universally of being indued with all good graces, and to grow herein, and when it is thus with them, and they attaine them accordingly, this is an exceeding great joy to their soules; others that doe the same things, but not from an heart so affected, cannot finde such sweetnesse herein. Moreover it may also be referred to their desire, that others by their instructions may be converted, for when this is effected, very great is the joy of their soules, as St. Paul often sheweth in his owne example, calling the Corinthians his joy and his crowne.
There is another reading of Pagnin Cajetan, and some Hebrewes, The desire Cajetan. Pagnin.broken, or interrupted, is sweet, for so the word foreign also signifieth, and then this is given for the sense, the pleasure taken in any thing, if it be sometimes intermitted, is the sweeter, when a man cometh to it againe; yet the wicked cannot endure to cease from their sinfull pleasures at any time, but dwell and abide in them, till that by common use they come to be tedious and irksome to them. But this exposition doth not arride me; for if it were admitted, here should be a reproofe of wicked persons for not putting spaces betwixt their sinfull pleasures, as if using them more rarely they were the more justifiable. One makes these words to cohere with the Rodolph.former thus, there he said, that shame and poverty shall be to them that despise instruction, here yet because that going contrary to instruction they doe for the present enjoy their desires, and this is sweet unto them, he saith it is an abomination to them to depart from evill. Vers. 12. there are the same words in effect, The desire coming is a tree of life. By desire here, I thinke, that the honour to which it is promised, that they shall come, that heare instruction is meant, it being as if he had said, it is true, yet there appeareth no such difference betwixt the despiser of instruction and him that hearkneth to it, but the time shall come, when this honour by such expected shall come, and when it cometh it shall be sweet and comfortable, God hereby manifesting himselfe to be one, that regards obedience and dutifulnesse in youth, whereby others may be drawne on to doe likewise, and no more despise their teachers; but notwithstanding all this, fooles are so farre from being Lavater.reformed, that it is an abomination to them to depart from evill; yea, as some adde, to see any of their companions to depart therefrom, as thinking themselves by their meanes left the more naked and ashamed.
He that walketh with wise men shall be wise, but the companion of fooles Vers. 20.shall be destroyed; The vulgar shall be made like, Hebrew, it is either destroyed, or made evill; foreign, which last reading is followed by Muffet, and is best. To walke with the wise, is to keep company with the godly, who are able to instruct others in the wayes of God, by conversing with, and observing their doings, and sayings, a man may become wise; but contrariwise they are corrupted, that converse with the evill, as by being amongst those that are sicke of any infection, a man is in danger of being infected likewise.
Some note here, that it is said, He that walketh with wise men, not with a wise man, to intimate, that he who desireth to be wise, must not onelyonly associate Note. himselfe with one, but with more wise men, this vertue of making wise, not working so much by ones conversing with one, but there is need of the helping hands of many to effect this. If one wicked man converseth with one that is godly, the godly man is more in danger of being corrupted, then the wicked likely to be converted, as there is more strength in a little vinegar to make a little honey sharpe, then in the honey to make the vinegar sweet.
Some for companion of fooles, have feeding fooles, as also the word foreign signifieth, but it answereth best to the first part of the proverb, to hold to the first reading.
Evill pursueth sinners, but to the righteous good shall be repayed; that is, although Vers. 21.a wicked man may long be spared, and feeles no evill, yet it certainly followeth after him, as the shadow doth the body, and will at length overtake him, and then he shall suffer for all his wickednesse, neither shall he be able by any meanes to save himselfe here-from; and in the meane season, there is a conscience within every man, that committeth any notorious wickednesse, that pursueth and terrifieth him, even as Hounds doe a timerous Hare by their crying after it. And on the contrary side, although the righteous goeth a long time, and seeth no good more coming to him then to others, or not so much, yet he shall finally be repayed for all his labour and constant going on in righteousnesse (which is inseparable from charity) in Gods heavenly Kingdome: besides, he shall bee blessed even in this world, although for a time it may much frowne upon him, as it did upon Job.
A good man leaveth an inheritance to his childrens children, and the wealth of the wicked is laid up for the just. Here is further prosecuted the argument Vers. 22.in hand before, because he had said, Good shall be repayed to the righteous, Now he inlargeth himselfe further, and saith, that the good which shall be done to him in this world, shall not be sloting and fading soone away againe, but continue to him and his posterity to the third and fourth generation; contrariwise, if the wicked getteth goods here, when as it is said, evill shall pursue him; these his goods shall not continue to him, and his, but come by some meanes or other into the hands of the just, as God hath divers wayes to bring this about: yet the just abhor by theft, or deceit, or unjust judgement to take his wealth, or any part of it, bee hee never so wicked, for then they should not bee just.
There is much food in the tillage of the poor, but there is that is destroyed for Vers. 23.want of judgement. The Vulg. In the fallows of fathers, and in others they are gathered without judgement. Hebr. is foreign signifieth either poore or heads, which latter signification the Vulg. following hath it Fathers, and some render it Princes; for the next word also foreign signifieth either lost or destroyed, or gathered. But the New Translation doth best expresse the meaning, which is that a poore man having but a little ground, but well and skilfully tilled, reapeth abundance of increase of it, when as others having a faire greater breadth of ground either through want of skill in husbandry, or of industry, reap but little profit; hereupon comes the Proverb, A little ground well tilled.
Lavater out of Pliny telleth of Furius Cresinus, that he being a poore man, that had a little ground, through his great industry had much increase, but his neighbours Lavater.grounds about him bearing little: they complained to the Senate of him, saying, that he had bewitched their corne; then he going to the Senate, carried his mattocke and spade, and other instruments of Husbandry with him, and his daughter, that holpe him work, and said, Loe these are my Witch-crafts, whereupon he was acquitted.
One Paridius also, who had two daughters, having a piece of ground, that was a Vineyard, gave a third part of it to one of them, when she married, and by his good husbandry so improved the rest, that he reaped as much fruit of it, as he had before done of the whole, and the like he did, when he had given another part to his other daughter also.
He that spareth his rod hateth his sonne, but he that loveth him, chasteneth Vers. 24.him betimes. He had spoken before of a fathers leaving an inheritance to his children, Verse 22. Now because children not well nurtured, if they have an inheritance left them, may soone squander it all away, he speakes of correction. It is not love, but hatred in thee to forbeare correcting thy sonne if he doth wickedly, or severe correcting of him, if his wickednesse deserves it; for thus Ely was the cause of his sonnes, and families ruine. There is much iniquity in the heart of a childe, but the rod of correction drives it away. Therefore he that loveth him, chasteneth him betimes, Heb. in the morning, whereby is meant both his Chap. 22.care to doe this above all other worldly businesse, because he intends this first in the morning, and his freedome from passion, when he doth it, and lastly, his frequent doing of it: his freedome from passion, because he correcteth him not presently when he hath angred him, but having first taken his nights rest before, and his frequent doing it, as need requireth, because that every morning, after he hath deserved it, he spareth him not, but duly chastiseth him.
The righteous eateth to the satisfying of his soule, but the belly of the Vers. 25.wicked shall want. Some by the eating of the righteous to satisfaction, understand that he keeps his stomach alwayes good by his temperance, so that when he sits downe to eat, he feeds to satisfaction of nature, and is hereby strengthened; but the wicked, that commonly keep no measure, at length are so weakned by excesse in eating and drinking that their bellies want, and bodies decay for want of an appetite. Some, the righteous getteth worldly goods to the satisfying of his soule, because he is content with that he hath, but the wicked are never satisfied, but still have, as it were, as hungry bellies when they most abound, and by reason of their covetousnesse indeed they keepe their bellies empty enough, that they may fill their purses the more. Some, the just have enough, but the wicked shall be poore, and want necessaries for this life; and this is to bee preferred as the most genuine, and true meaning of the words.