A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.

CHAPTER. X.

THE PARABLES OF SALOMON.

Vers. 1. A wise son maketh a glad Father; but a foolish son is a heauinesse to his mother.

PArables.] That is, wise & ••••••ue sentences writ∣ten by Salomon, but ins••••red by the spirit of God, for the information of the mind, and the institution of the life, according to the rules of Wisedome, Iustice, and Piety. The other nine Chapters being prefixed as a preface to these, contained a con∣tinued discourse, wherein the commendation of Wisedome, and the exhortations to many good duties were prosecuted

with variety of arguments: whereas in these that follow, for the most part, are set downe briefe sayings, euery verse almost comprehending a whole point in it selfe, not growing vpon dependance of that which went before, nor ministring the oc∣casion of that which commeth after. Yet sometimes it falleth out otherwise, and diuers verses together haue dependance one with another, as will ••ppeare in some place of this present Chapter. A wise sonne, that is, a vertuous and towardly sonne or daughter, maketh a ioyfull father, or mother: and a foolish sonne, that is, a sinfull and vngratious child, is an heauinesse, and griefe to his mother or father: yet it is not without cause that the mother is rather put in the latter clause, then the fa∣ther: for that sex is the weaker, and more impatient of such a crosse: and vsually contemptuous children be bolder to con∣temne the mother then the father, as Chap. 15. 20. A foolish man despiseth his mother; as Rebeccah was more troubled with Esau then Isaac was: and very often the mothers by too much indulgence and fondnesse are meanes of their childrens vices; and so it is said, A child set at liberty maketh his mother asha∣med: Chap. 29. 15.

Vers. 2. The treasures of wickednesse profit nothing: but righteousnesse deliuereth from death.

THe treasures of wickednesse.] That is, the greatest abun∣dance of wealth which is euill gotten, and euill vsed, or possessed by an euill owner, profit nothing: doe him no good at any time; but least of all at his death, or in time of misery; for so it is intended by the Antithesis, and expressed, Chap. 11. 14. Riches auaile not in the day of wrath, but righteousnesse: that is, vprightnesse of heart, and holinesse of behauiour, deli∣uereth from death; that is, from destruction, and all other hurt∣full dangers. Yet not by any merit of man, but by the mercy of God through Iesus Christ. By which saying, the Wise man would haue it inferred, that the most prosperous successe of sinfull men in their sinfull waies, although neuer so gainefull, doth proue at the last to be nothing worth: for their greatest

getting (if it were of pretious iewels, as many as would fill a treasurie) is insufficient to ward off, and to fence them from the violence of misery when it shall assault them, or to con∣firme their hearts so as they may bee able to sustaine the force therof, and that contrarily well doing, grace, and a good con∣science (howsoeuer they seeme for a time to bee a needlesse, disgracefull, and troublesome burthen) yet a season will come, the vse of them will be seene and enioyed, when no weapon or armes, no sword, shield, helmet, brestplate, or the most compleat armour of proofe, shall so much bestead a souldier in the heate of the battell, as these will helpe the heart of a Christian with comfort, and his soule with safety, when hee is beset about with perils, or must depart with his natural life.

Vers. 3. The Lord will not famish the soule of the righteous: but he casteth away the substance of the wicked.

THese words be inferred vpon the former, as an answere to a secret obiection that might bee made against them: Why should it bee thought that men get no good by gathe∣ring riches in what manner soeuer? They stand them in stead in time of dearth and scarcity; when others that want them, though neuer so iust, are like to perish. Now here he sheweth the case to be otherwise. Good men are not vnprouided of foode because they are vnfurnished with wealth: and sinfull men haue no assurance of prouision though they haue riches: for the Lord will not famish the soules of the righteous, that is, will not suffer the men themselues to starue, though they haue neuer so little: But will cast away the substance of the wicked, that is, he will depriue them of the possession, or vse, or vertue of it when they are in greatest need.

Verse 4. A deceitfull hand maketh poore: but the hand of the diligent maketh rich.

THis verse also containeth an answere to an other obiecti∣on, which might rise out of the words immediately go∣ing

before. If food and maintenance be the gift of God, and they that haue little shall be kept from want, & they that haue great store shall be stript of all; to what end should men tra∣uaile and take paines? the wisest way is to giue ouer all la∣bour. Now this he refuteth by shewing the meanes whereby righteous men vse to receiue this foode and prouision from Gods hand, and that is by sedulitie and diligence in their vo∣cations. And therefore he demonstrateth the contrarie effects of contrarie men; namely, of slothfull persons, and such as be industrious and painfull. Slothfull persons fall into two euils: the one is the practise of deceitfulnes, called here a deceitfull hand: the other is the burthen of pouerty, which is a punish∣ment inflicted vpon them both for fraud and idlenesse. They that bee diligent haue their reward yeelded vnto them, that they thriue and prosper by the labour of their hands: & though their wealth bee not so great in quantitie, yet the smalnesse thereof is recompensed in quality and good vse of it; and therefore is called, pretious riches, Chap. 12. 27. And so they haue neither need nor disposition to giue themselues to de∣ceitfull shifts, as sluggards.

Verse 5. Hee that gathereth in summer is a sonne of vnder∣standing: and he that sleepeth in haruest is a sonne of confusion.

THe drift of these words is to teach men to redeeme the time, and make the best aduantage of the seasons, compa∣ring opportunitie to summer or haru••st, when the fruits of the earth are ripe, and readie to be gathered; and the persons to whom it is offered, to husbandmen that haue commodities growing in the fields. And therefore as we iudge him prudent which so stirreth himselfe, and hasteneth his people to cut downe his corne, and to inne it when it is ripe, and the weather is seasonable: so God here calleth him •• sonne of vnderstan∣ding, that is, a wise man, which taketh time while time ser∣ueth, for any good purpose and occasion. And as the world crieth, fie on him that sleepeth in haruest, that is, doth no more labour or looke to his affaires, then if he were in a dead sleep,

and so sustaineth the losse of all his crop, by meanes whereof he ouerthroweth the state of all his familie: so the Lord tear∣meth him a sonne of confusion, or which bringeth confusion, that is to say, miserie and shame vpon himselfe and his friends, which striueth not to take his part of Gods blessing in due season.

Vers. 6. Blessings are vpon the head of the righteous: but ini∣quitie shall couer the mouth of the wicked.

BLessings] That is, all kinde of happinesse, euery good gift of God that is fit for them▪ as peace, plentie, grace, and health, &c. All shall be vpon the head of the righteous: mea∣ning vpon the whole soule and body of euery faithfull holie man. And they are said to be on the head, because they come downe from aboue, and light as it were vpon the head, and so descend to the other parts. But iniquitie, the vengeance of God executed for violence and sinne, shall couer the mouth of the wicked, shall take away all excuses and defences from him. Now here is somewhat vnderstood in the former cla••se, and expressed in the latter: and somewhat vnderstood in the latter, and supplied in the former. Blessings are vpon the head of the righteous, and therefore doe open his mouth, viz. to praise God, and maintaine his owne innocencie: and iudge∣ments (called here violence or iniquity, by a metonymie of the cause) are vpon the head of the wicked, and so close vp the•••• mouth.

Verse 7. The memoriall of the iust shall be blessed: but the name of the wicked shall rot.

THis is one particular of the blessings mentioned in the former verse, that that which is neerest to a man, as his name, shall be in estimation, and good account. The remem∣brance and mention of him being absent aliue, and when he is dead, shall be acceptable, and with his praise and commenda∣tion: But the name of the wicked is cursed, and therefore had

in hatred and detestation, euen as much loathed as the stinke of his carcase, that lieth rotting in the graue. All the contu∣melies wherewith the godly are pursued, take no effect against them, to worke their perpetuall dishonour: and albeit for a time, through slanders, columniations, and scoffes, they are a∣mong the sonnes of Belial, base and vile persons, much vilified and contemned; yet no reports, or imputations, no iests or de∣rision can make them contemptible: hee that decked them with the light of grace, maugre the malice of the diuell, and all their aduersaries, will also adorne them with the brightnes of glorie, what practises soeuer there be to keepe them in obscu∣ritie and reproch. Who of all Gods people which commit their waies vnto the Lord, according to his precept, haue not at the first, or at the last, either sooner, or later, their righteousnesse* 1.1 brought foorth as the light, and their iudgement, as the noone day, according to his promise? And in like manner, all the ap∣plauses which are giuen to vnworthie men, the great boasts that are made of them, well neere vniuersally by the mouthes of all▪ euery man magnifying them with praises, as sometime they did the false Prophets, and Pharisies; yet he will so detect their vicious behauiour, and make them appeare so odious, as that either in the present, or future ages, they shall be a pro∣uerbe of obloquie: or if it fall not out sooner, their shame will be immeasurable at the day of the Lord, and so shall be honor of the righteous.

Verse 8. The wise in heart will receiue commandements: but the foolish in talke shall be beaten.

THe wise in heart, &c.] That is, such as haue sauing know∣ledge, and conscience, will receiue commandements, will heare and obey the word of God without replies and cauils against it: but the foolish in talke, he that abuseth his lippes to murmuring and friuolous obiections, shall be beaten, that is, shall be plagued for his contempt.

The sense will be plaine, if the supply be made in both clau∣ses

of the opposition, in this manner: the wise in heart will readily receiue commandements, and therefore shall be re∣warded: but the foolish in heart will be foolish in talke to re∣iect commandements▪ therefore hee shall be punished. T•• obedient may expect such in reatie as diligent and faithfull seruants receiue from the hands of kinde and good masters: and such as shift off all seruices with obiections, replies, a•••• gainsayings, shal be vsed like to contumacious and stubbo••ne bondslaues.

Verse 9. Hee that wal••eth vprightly, walketh boldly: but hee that peruerteth his waies shall be knowne.

HE that walketh vprightly,] That is, doth carefully looke to his waies with an honest heart: walketh surely, hauing both the affection, and ground, and effects of Christian bol••∣nesse: but he that peruerteth his waies: that is, doth allow him∣selfe in any course, though neuer so secretly: shall be knowne his sins shall be detected.

The sense of the whole verse may bee thus expressed: He•• that walketh vprightly, walketh surely; because his faithfulnes shall be knowne to his praise: And he that peruerteth his wan•• walketh dangerously; because his leaudnes shall be knowne to his shame. Let vs (saith Ecclesia••tes) feare God and keepe he* 1.2 commandements: for this is the whole man. For God will bring euery worke vnto iudgement: with euery secret thing, whether: be good or euill. The Lord when he commeth (saith Saint Pau••* 1.3 will lighten things that are bid in darknesse, and make the coun∣sels of the heart manifest: and then shall euery man haue pra•••• of God. Both these holy writers are so to be vnderstood, th•• all the goodnes of the good shall be reueiled vnto their praise and none of their corruptions: and all the vices of the wicke•• discouered to their confusion, and none of their good worke for approbation.

Vers. 10. He that winketh with the eye worketh sorrow: and he that is foolish in talke shall be beaten.

THis confirmeth the latter clause of the former verse, That they that peruert their waies shall bee knowne, though they doe it neuer so secretly, which is meant by the winking of the eye. Yet by this it shall appeare that it is knowne, be∣cause it shall be punished. For as they practise mischiefe a∣gainst others, and many times worke them sorrow: so they certainly bring mischiefe on their owne heads, and procure sorrow to their owne soules. And yet all winking is not con∣demned: but that which tendeth to hurt, when men winke wiles. The Apostle beckned or winked at Iohn that he should* 1.4 aske who it was that should betray Christ, and yet this was well done of him; for he shewed a reuerend regard of Christ, that he would not be loud and audacious in his presence. If they peruert their waies openly by being foolish in speech, o∣pen iudgement shall be executed vpon them for their open sinnes, and thereby their mouthes shall be stopped.

Verse 11. The mouth of a righteous man is a welspring of life: but iniquitie couereth the mouth of the wicked.

IN Israel, and in the countries bordering vpon it, it was a great benefit to haue wels of water, both for the vse of men and of the cattell, and therfore things of great account be ma∣ny times compared to them in the Scriptures, and heere the mouth of a righteous man is so called in a double respect, both for the constancie of good conference (according to the simi∣litude, for such springs as were continuall, and would hold out as well in sommer as in winter, were said to be wels of liuing water: Gen. 26. 19. as also, and especially for the good effect, that they bee instruments sometimes to beget, and vsually to confirme and refresh the life of the soule. The latter part of the verse hath been expounded in the sixth verse.

The exposition standeth thus: The mouth of a righteous

man doth alwaies flow with wholesome words; and therfore shall bee continued open with blessings: But the mouth of a wicked man doth alwaies flow with hurtfull words: and therefore shall be stopped with violence.

Verse 12. Hatred stirreth vp contentions: but loue couereth all trespasses.

HAtred: and all vncharitable affections, as enuie and wrath, stirreth vp strife: worketh all kinde of reuenge and mischiefe, as backbiting, vpbraiding with former faults, and very often procureth iniust criminations. But loue coue∣reth all trespasses: by forgiuing them and reprouing them in friendly manner, and by concealing them from all those, to whom the knowledge of them hath not come, or doth not ap∣pertaine. The opposition is thus framed; Hatred stirreth vp contentions, and blazeth abroad mens inf••••mities; but loue seeketh peace, and couereth all trespasses.

Verse 13. In the lips of him that hath vnderstanding, wise∣dome is found: but a rod shall be for the backe of him that is de∣stitute of vnderstanding.

THese words neede no further explanation, then the sup∣ply of that which is to be vnderstood in both the clauses. For this seemeth to be the sense of them: In the lips or speech of him that hath vnderstanding wisedome is found, which keepeth iudgements and punishments from him: but in the lips of him that wanteth vnderstanding follie is found; which bringeth iudgements and punishment vpon him. The first he∣mistich, or former part of the verse, is the same simply set downe, and without allegorie or metaphore, as was compa∣ratiuely vttered in the eleuenth verse, by the similitude of a wel-spring.

The latter part is the same in sense that was in the eighth and tenth verses: for there it is said; that the foolish in talke shall be beaten.

Vers. 14. Wise men lay vp knowledge: but the mouth of the foole is a present destruction.

HEre is declared by what meanes wise men attaine to that abilitie and sufficiencie of fruitfull speeches, by due at∣tention to that which is spoken to them or which they reade: or by diligent obseruation of things which they behold. Those they lay vp, as a man would his treasure, in a safe place. As therefore a prouident thriftie husband, which hath gathe∣red together a stocke, will bee ready vpon short warning to make a purchase, or vpon any good occasion to disburse a sum of money: so hee that is faithfull in seeking knowledge, and applieth both heart and memorie to hold it fast, and keepe it, shall readily in conuenient time draw out the good things which he hath learned, either for his owne vse, or the benefit and profit of others. Which is contrary in carelesse and heed∣lesse persons: for they will be as forward to speake as any o∣thers: but that which is within the heart, will quickly bee at hand to come out at the lips, and that is poyson, and venome, and pestilent matter, which will certainly hurt themselues, and be dangerous to other. So then thus standeth the opposi∣tion: wise men lay vp knowledge, and therfore their mouthes are a present preseruation: but foolish men reiect knowledge; and therefore their mouthes are a present destruction.

Vers. 15. The rich mans goods are his strong citie: and the feare of the needie is their pouerty.

THe rich mans goods are his strong city, &c.] That is, weal∣thie worldlings doe trust to their possessions when they haue great store. For hee speaketh not of any safety that they haue by their goods; but which they seeme to themselues to haue; as is plainely expressed, Chap. 18. 11. They are as an high wall in his imagination: and it is sometimes the fault of good men in their infirmities, to repose too much confidence in outward things, when they abound with them; as euen Da∣uid

himselfe acknowledged of himselfe; In my prosperity I said, I shall neuer be moued: Psal. 30. 6. On the other side, the want of earthly substance doth fill the hearts of vnregenerate poore men with feares of famine and misery. And Gods owne peo∣ple are not alwaies free from the assaults thereof, by reason of the imperfection of their faith.

Vers. 16. The labour of the righteous tendeth to life: but the reuenewes of the wicked is sinne.

THe labour of the righteous tendeth to life, &c.] That is, the goods that good men vsually get by trauell (though many times they are descended to them by inheritance, or be∣stowed vpon them by gift, or by some other lawfull meanes brought to their hands) tendeth to life, viz. both of soule and body in this world, and for the world to come: whereas the riches of vngodly men are alwaies abused by them, and made the occasions and meanes of vnrighteousnesse. The oppositi∣on is this: the riches of the righteous doe tend to goodnesse, and so to their life: but the wealth of the wicked doth tend to sinne, and so to their death. For euery mans substance is a meanes of his benificence and well doing, or an occasion vn∣to him of sinning: either it induceth him to shew mercy, and to doe good, which the Lord will recompence with life and blessednesse: or else he is thereby incited to pride, cruelty, vo∣luptuousnesse, riot, prodigality, or nigardize, or other like ex∣orbitant courses, whereby he maketh himselfe liable to Gods curses, and his owne perdition.

Vers. 17. He that regardeth instruction is in the way of life: but he that refuseth correction goeth out of the way.

HH that regardeth instruction.] That is, which yeeldeth re∣uerence, attention, and obedience to the ministry of Gods holy word; is in the way of life, hee taketh the right course to obtaine euerlasting saluation: but hee that refuset•• correction, which will not endure to heare his sinnes rebuked;

goeth out of the way, both depriueth himselfe of eternall life, and walketh towards destruction. All sorts of men are passen∣gers, trauelling as it were in a iourney vnto their place: if they follow the direction of Gods messengers, whom hee hath ap∣pointed for guides, they shall find the law of God a direct path to leade them vnto present and future happinesse, and that euerlasting: but if they scorne to be shewed where, and how far they haue wandred awry, and will not bee conducted vnto the right way of repentance & reformation, they cannot but straggle vp and downe in the by-paths of iniquitie, vntill they desperately perish.

Vers. 18. He that hideth hatred, is a man of deceitfull lips; and he that vttereth slander is a foole.

HAuing in the former words declared the perill of them that refuse admonition, hee describeth here the persons that vse to doe it, and they are of two sorts: some are hypo∣crites, that pretend and make a shew of fauour and good li∣king, and yet nourish deadly hatred in their hearts: others are professed contemners of that which is taught: but yet picking a quarrell against the man that deliuereth it, as though the fault were wholly in him, and iust occasion were giuen to re∣iect all that he teacheth. But the Lord, which knoweth the ground and roote of their calumniations and cauils, imputeth them to their proper cause: and that is, the sinfulnesse and fol∣lie of those malicious despisers.

Vers. 19. The sin ceaseth not by the multitude of words: but he that refraineth his lips is wise.

HE seemeth still to proceed in the prosecution of the mat∣ter spoken of in the seuenteenth verse, that men take an euill way for themselues, which refuse to bee reproued. The words immediately going before these, declare how some re∣iect it, by inward hatred and bitternesse of heart, and yet out∣wardly make semblance of great loue and friendship: others

breake out into open profession of their discontentment and malice, by reproching those that would helpe them out of their sins: and here commeth a third sort, which would shift off all rebukes, by denying, defending, cloking, or colouring their faults by excusing, & extenuating matters that are char∣ged vpon them. But all is in vaine; the sin will not be blowne away with breath: and therefore he sheweth that it is a point of wisedome to giue place by silence, and to take the blame vpon them.

Vers. 20. The tongue of the iust man is as sined siluer: but the heart of the wicked is little worth.

HE setteth forth the excellencie of the speech of godly men by comparison; resembling it to siluer that is pur∣ged and sined from the drosse that was in it: because a good man will be carefull of his tongue, not onely that there be no mixture or filthinesse and leaudnesse in his words; but also to auoide all superfluous and idle babling, and so to open his mouth with holy wisedome. Which is contrary in the wic∣ked; because there is a contrary fountaine in him of sinfulnes and corruption, and no matter of vertue and grace, which are the springs of all wholesome speeches. Thus therefore stan∣deth the Antithesis: the tongue of the iust man is as sined siluer; because his heart is pretious: but the tongue of the wicked is as drosse; because his heart is nothing worth.

Vers. 21. The lips of the righteous doe feed many: but fools die for want of wisedome,

BEfore was declared the excellencie of a good tongue, and well seasoned speech: and heere are the effects of it com∣mended, namely, the good that is wrought by it, the soules of many being edified therewith, and receiuing grace, and grow∣eth for saluation & comfort, as the body doth obtain strength, and nouriture, and refreshing, by their meanes that minister wholesome foode vnto it. And this is illustrated by the con∣contrary

effect of wicked and ignorant persons, that they are so farre from ••eeding others with knowledge and wisedome, that they suffer themselues to be starued to death and destru∣ction, through the want of it.

Vers. 22. The blessing of the Lord it doth make rich: and he addeth no sorrowes with it.

THe purpose and drift of these words is, to shew the pre∣eminence that Gods people haue aboue the men of the world: that whereas the wicked haue nothing but their owne hands, and carnall meanes to trust vnto for their estate, such as be godly, haue God to prouide for them; and his goodnesse onely doth make rich, and they only are enriched by him. But because his enemies haue vsually more st〈…〉〈…〉 of goods then his children; and thereby it may seeme, that either men may bee rich without his blessing, or else that he is more prouident for sinners then for Saints; therefore he sheweth the difference; That troubles and vexations are intermingled with the goods of the wicked, and his seruants are freed from them. Yet it is not so to be conceiued, as though no good men had any trou∣bles with their riches; and that whosoeuer do find griefe and perturbations in these earthly things, were depriued of the blessing of God, and testimonies of his fauour: but this is the meaning, that so farre as hee doth bestow them, and they de∣pend vpon him for them, so farre they escape from vexations: so that the cares and troubles grow meerely from their owne infirm••ties.

Vers. 23. It is a pastime to a foole to commit wickednes: but wisedome is the delight of a man of vnderstanding.

IT is a pastime to a foole to commit wickednesse, &c.] That is, sinfull men take great pleasure in doing that which is euill, as if it were a sport or recreation to them: and it is as much ioy a••d refreshing to him that is godly wise, both to get wis∣dome, and to performe all the good exercises thereof. That

which the one of them vehemently delighteth in▪ and hath in admiration, the other abhorreth, and hath in detestation; and so contrary, according vnto their contrary hearts, contrarie affections, contrary conuersation, contrary estate and condi∣tion; these being as filthie beasts that seed on the ••••a••gh, or carrion of the flesh, and these as holy men which liue by the wholesome food of the spirit.

Vers. 24. That which the wicked feareth, shall come vpon him▪ but God will grant the desire of the righteous.

THe condemnation in the world to come, which vngodly men through the guiltinesse of their consciences are of∣ten summoned vnto, when God shall draw their soule out of their body, they shall certainly fal into. And those iudgments, and miseries of this life, which they most hate, though they hope to escape them, they are in danger to bring vpon them∣selues.

And that which is most desireable, and will bee most com∣fortable to Christians, the Lord which knoweth what is most acceptable to them, and profitable for them, wil in due season bestow vpon them. For the best men (out of their corrupti∣ons which are not wholly abolished, though much diminished nor fully subdued, though they haue lost their soueraignty) do somtimes cast their affections vpon those things which are not expedient, and those in great fauour hee detaineth from them. Moses and Ieremie desired greatly to bee exempted from the burthen of ministery, and to leade a priuate life; but God neither respected their happinesse so little, nor the bene∣fit of his people, nor his owne seruice to bee performed by them, as to yeeld to their desires.

Vers. 25. As the whirle-wind passeth, so is the wicked no more▪ but the righteous is an euerlasting foundation.

THe meaning of the word is, that vngodly men, howsoe∣uer they flourish for a time, yet doe suddenly come to ru∣ine

and destruction; as the whirle-wind swiftly bloweth ouer, and is lesse constant, and permanent, then the ordinary winde is, though there be no stability in any. But when it is said, they are no more, hee doth not intimate any mortality of their soules, as though they should bee wholly dissolued as brute beasts: for their soules are euerlasting as well as Gods people, and their bodies shall bee raised vp againe at the day of the Lord, as well as the Saints: but it is their hope and happinesse, and not their being that perisheth, they shall neuer recouer any good estate any more. Now against th••se are set the righ∣teous, whose soule and body, and blessednesse, haue a setled safety, as a foundation that can neuer be remoued. So that this is the opposition: the wicked are as a whirle-wind, and so are no more: but the righteous are like a firme foundation, and so perpetually remaine.

Vers. 26. As vineger is to the teeth, and smoake to the eye; so is the slothfull to them that send him.

AS vineger, &c.] That is, too much vineger, or other things that be sharpe & sowre, do set the teeth on edge; and smoake doth bring both smart and hurt to the eyes: so doth the slothful person, or he that is giuen to any other leaud behauiour, worke vexation of heart to them that send him, or commit matter of moment vnto him. For it is as naturall to them to be carelesse of their businesse, and vntrustie to such as imploy them, as it is for vineger to retaine sowrenesse, and for smoake to pierce the eyes: and by this meanes God pleaseth to plague some, and to chasten others, & to admonish others. Diuers take more pleasure in sinfull sluggards, then in godly faithfull seruants, vnto them it is a due recompence to find and feele them false and pernicious: many are too too heedlesse in their choyce, and not afraid to giue entertainment to the worser sort, and therefore many times they are scourged by them: and sundrie doe learne experience by such a successe, to be more warie afterwards, and therefore obserue the wicked to auoid them, and haue alwaies such as feare God in greater estimation.

Vers. 27. The feare of the Lord encreaseth the daies: but the yeeres of the wicked are cut short.

THe feare of the Lord &c.] That is, true piety and religion, with the exercise also of iustice and righteousnes, ••ncrea∣seth the da••es; That is, as a meanes it preserueth those that are endued with i••, from an vntimely death. But the yeeres of the wicked shall be cut off. Their vngodly and sinfull course of life is sometimes an instrument to bring them speedily to their end; as by surfets and euill diseases, or falling into the hands of the Magistrate, or by quarrelling, and such like: Somtimes it prouoketh the Lord to stay them in the middest of their race, & not to suffer them to come to that age, which by their stre••gth and constitution of body they might haue attained vnto. And in this sense the Prophet saith in the Psalmes; that the wicked shall not liue out halfe their daies.* 1.5

Vers. 28. The patient abiding of the righteous shall be glad∣nesse▪ but the hope of the wicked shall perish.

AFter that the children of God haue once imbraced his promises, afflictions & tentations do vsually ensue ther∣upon, that it would seeme to sense and fleshly reason, that mi∣serie and troubles were the only rewards of piety and obedi∣ence, & nothing else performed to them that trust in his word. Now therefore hee sheweth that a better state and condition remaineth for them: that their sorrow shal be turned into ioy, and their mourning into gladnesse, when the Lord shall deli∣uer them from troubles, and fulfill all his promises. Which is illustrated & further amplified by the contrary case of the wic∣ked: which howsoeuer now they seeme to haue the prehemi∣nence, & are most likely to preuaile hereafter, shall yet bee de∣priued of their present prosperity, & frustrated of all future ex∣pectation. This then is the opposition: The hope of the righ∣teous shall preuaile, and bring them gladnesse: but the hope of the wicked shall perish, and so worke them sorrow.

Vers. 29. The way of the Lord is strength to the vpright man: but feare shall be to the workers of iniquitie.

BY the way of the Lord, is meant the whole administratiō, both of his word, wherby he maketh his will known, and of his spirit whereby hee giueth grace, and of his prouidence, whereby he protecteth his seruants, and performeth all good things vnto them. By euery one of these meanes, doth he esta∣blish and confirme both the hearts & states of such as be faith∣full. But as for the wicked, howsoeuer he suffer them for a time to proceed in their vngodly waies without any great crosses, yet at last he executeth such iudgements vpon thē, as the very sight therof causeth them to quake & tremble. Thus standeth the opposition; The way of the Lord is strength to the vpright for preseruatiō, & therfore it worketh boldnes; but it weaken∣eth the wicked for destruction, and therfore it bringeth feare.

Vers. 30. The righteous shall neuer be remoued: but the wic∣ked shall not dwell in the earth.

THe righteous shall neuer be remoued.] They shall neuer be remoued from Gods fauour; they shall neuer be remoued from the constant graces of the spirit in their soules; or hurt∣fully, in the way of a curse, from an outward good estate; nor vnseasonably be cut off from the earth. Now because some of these iudgements do seeme somtimes to fall vpon some righ∣teous persons, who for a season be ecclipsed of grace, & sepa∣rated frō the fruition & comfortable sight of Gods kindnes, and fauour towards them; and their estate in appearance is wholly ruinated and ouerthrowne: therefore the word doth well beare it, agreeable to the meaning of the holy Ghost, to say; tha•• the righteous shall not be remoued for euer. Though they seeme to bee cast downe for a time, yet they shall bee restored againe afterwards. The contrary is here affirmed concerning the case of the wicked, who shall certainely fall vnlesse they repent: they shall not continue in that estate

wherein they are most grounded, and haue greatest establish∣ment: they are so farre from enioying eternall life in heauen, as that the vengeance of God will not permit them long to keepe their owne breath, or to hold the outward possessions of the earth. The opposition therefore in effect is this; The righteous shall neuer be remoued, but haue an habitation for e∣uer in heauen; but the wicked shall be remoued, and not suf∣fered so much as to dwell in the earth.

Vers. 31. The mouth of the righteous will be fruitfull in wise∣dome: but the tongue of the vnrighteous shall be cut out.

THis verse agreeth altogether in substance of matter with the eleuenth; only the comparison is altered: for there the tongue of a good man for the constant store of holy speeches, was resembled to a plentifull fountaine; and here, to a fru••tfull tree, or fertile field: and there the wicked for leaud speeches, was threatned to haue his mouth stopped; and here to haue his tongue cut out: that is, the iudgements of God vpon him for his vngratious and cursed speakings, shall strike him as mute and dumbe, as if the tongue were cut out of his head.

Vers. 32. The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh froward things.

THe meaning of these words is, that a righteous man knoweth and regardeth what is best pleasing to God for him to speake, & what is most gratefull to good men to heare: and what doth deserue acceptatiō at any mans hand for faith∣fulnesse and truth; and therefore he will vse his lips to vtter it: but the wicked neither knoweth nor regardeth these things; and therefore he vomiteth out only peruerse speeches, such as tend to rebellion against God, the damnifying of men, and the annoyance and hurt of his owne selfe.

Notes

• * 1.1

  Psal. 37. 6.
• * 1.2

  Eccle. 12. 13. 14
• * 1.3

  1. Cor. 4. 5.
• * 1.4

  Ioh. 13. 24.
• * 1.5

  sal. 55. 23.