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

CHAPTER. XI.

Verse 1. False balances are an abomination to the Lord: but a perfect weight pleaseth him.

VNder false balances are comprehended all vniust weights, lines and measures. And therewithall is condemned whatsoeuer kinde of guile, and deceit may be found either in the buyer, or sel∣ler. As when that which is sold is defectiue ei∣ther in quantitie, or qualitie, not being fit for the vse that it is bought for, or not correspondent to the price that is paid for it, or not answerable to the testimonie that is giuen of it. And with these doth Amos charge the wicked wealthie men of his age: They make the Epha or measure small, and the shekell, or price great, and falsifie the weights of deceit. That they may buy the poore for siluer, and the needie for shooes, and sell the refuse of their wheate. So on the other side in the buyer, when he shall faile of all meete proportion betweene the price that he pai∣eth, and the commoditie that he buyeth, giuing farre lesse then the worth and value of it. And where it is said, They are abo∣mination to the Lord, it is not meant that his quarrell is against the insensible creatures, but he is displeased with the iniquitie of the persons, which make, vse, keepe, or allow them. Where∣by the other clause may bee better vnderstood, that the Lord is pleased with such as doe vprightly vse them, and with loue of equitie, exercise it in their traffique, and couenants.

Verse 2. When pride commeth, then commeth contempt, but with the lowly is wisedome.

WHen pride commeth, that is, when it groweth to ma∣turitie, hauing power to puffe vp mens hearts, and shewing it selfe in words, or workes, in countenance, apparell,

or gestures, then commeth contempt, that is, shame then appro∣cheth, and is neere at hand, marching in the next ranke after this loftie heart, and insolent behauiour. As is to bee seene in many who hauing been first lifted vp in their owne haughtie mindes, were afterwards cast down by Gods righteous iudge∣ments, either into phrensies, or grosse sinnes, or ruine of state, or obloquie for their former hidden faults now published at last to their great d••sgrace. The other part of the antithesis, containing the honour that doth accompanie humilitie, is ar∣gued by consequent, in this manner: when pride commeth, then commeth folly, which euer bringeth shame: but when humilitie commeth, then commeth wisedome, which is neuer without glorie.

Verse 3. The vprightnes of the iust shall guide them: but the frowardnes of the transgressours shall destroy them.

BY vprightnesse is not meant an extrauagant well meaning without further rule or warrant, as though good intents were competent guides of our waies to saluation: but the sin∣ceritie of an heart faithfully, though not perfectly, willing to beleeue & obey that which it knoweth, and resolutely though not absolutely, desirous to know that which God shall reueile vnto it. Now this is said to guide righteous men, that is, shall procure good direction frō the Lord, both for his seruice, and their owne happinesse, and make them tractable to follow the same. Contrary to this is the condition of the wicked, who are not led with vprightnes, but carried with peruersenes, & there∣fore misled by the same to their vndoing. For thus standeth the opposition: the vprightnes of the iust shall guide them in the way, and so preserue them: but the frowardnes of the wic∣ked will keepe them from the way, and so destroy them.

Verse 4. Riches auaile not in the day of wrath: but righte∣ousnes deliuereth from death.

THese words seeme to containe an anticipation, or pre∣uenting of an obiection, which might bee moued against

the latter point of the former verse. What speake you of de∣struction to come vpon wicked men? I trust you will not ex∣tend it to all: for many of them are substantiall wealthy men, of great state and abilitie. Who can destroy them? What shal their power, and riches doe the while? To this it is here an∣swered, that riches auaile not in the day of wrath: their wealth can neither withstand the strokes of God, nor lessen them, nor make them any whit the more able to beare them, when his anger doth execute iudgements, and when his iudgements declare his anger. But righteousnes is that which deliuereth from death, and all other miseries, that the sting thereof shall neuer make any man miserable.

Verse 5. The righteousnes of the vpright shall direct his way, or make his way straight, or euen: but the wicked shall fall in his owne wickednes.

HEre hee addeth to that which he had begun in the third verse, and sheweth that sinceritie and righteousnes doe not onely leade men to a good way, and tell them what is their dutie, and fit to be performed, but maketh the way pas∣sable for them, and them constant and prosperous in it. The which againe is opposed the way of the wicked, euen their owne sinfull course of life, being crooked and cragged, and rough, and rugged, and full of manifold perils, wherein at last they fall and perish. In appearance the path of grace & good∣nes is so full of troubles and difficulties, as that it should bee impossible for any man to goe along in it, and not be stopped, or turned aside before he come to his liues end, and yet a good conscience findeth ease therein: and the broad way of sinne wherein the world walketh, seemeth very plaine and pleasant, as also voide of all annoiances, or dangers, but euery one that trauelleth in it meeteth with many externall crosses, such as they neuer doubted of; or internall terrors and vexations, such as they neuer dreaded, and at last proceeding on impeni∣tently, they stumble at, and are ouerthrowne by one iudge∣ment

or other: or death, in the end, as an vnauoidable quick∣sand, doth swallow them vp, and destroy them for euer.

Verse 6. The righteousnesse of the vpright deliuereth them: but the transgressors shall be taken in their owne wickednes.

THis verse, as it may appeare, is annexed to the former fo•• confirmation of the point therein contained, that righte∣ousnes doth direct the way of vpright men, both to holy con∣uersation, and happie state. Against the which a doubt may rise from the shew of the contrary, because that good men are sometimes plunged in great calamities, and somtimes in great transgressions: and therefore their way seemeth as indirect, as if they were wicked, and their righteousnes to doe them as little good as if they had none at all. Now this scruple hee re∣moueth by shewing what benefit it bringeth, that then espe∣cially they haue the vse of it, when they fall into such distres∣ses. For then the fruite thereof is most for their comfort when it shall deliuer them out of dangers, out of troubles, out of feares, out of temptations, out of sinnes, and from destruction. Yet not by strength of it owne, but by the power of God: no•• according to their worthinesse in way of desert, but according to his goodnesse in way of reward: not extended to all men that doe good workes, but restrained to vpright men whose works are good. And for the cleerer illustration of their bles∣sed estate he bringeth in for contrary, the miserable condition of the wicked, opposing transgressors to vpright persons; the•• mischiefe to the others iustice: their perill to the others pro∣tection: the one part inclosed in the net of troubles is yet as∣sured of safe escape by means of their graces, the other abroad at the baite of prosperitie shall certainly fall into snares by meanes of their wickednesse.

Vers. 7. When a wicked man dieth, his expectation perisheth, and the hope of his power shall perish.

THe meaning is, that euery sinfull mans affection of ho∣ping, and happinesse hoped for, and strongest meanes to

attaine to his hope, shall end with his life, and die at his death, and vanish away at the time of his destruction. Riches and greatnesse cause him to trust much to himselfe, and his owne sufficiencie for the accomplishment of great exploites, and the perpetuitie, with increase of prosperitie and happinesse; but the end of his life will be the period of all his abundance and excellencie. For the rich man (as it is in the Psalme) shall not take away any thing with him when he dieth his glorie shall not goe downe after him. No might (were he the most puissant po∣tentate vnder heauen) can rescue him out of the hand of the graue, or erect him a good estate in it, or resist damnation lay∣ing hold on him.

Verse 8. The iust escapeth out of trouble, and the wicked shall come in his stead.

GOds fauour and goodnes doth not free his seruants from afflictions, but deliuereth them out of afflictions. Where∣into he casteth the wicked, though they bee not alwaies of the same kinde with those which the godly suffer, but worse and more durable, and such as are mixed with Gods wrath, and poysoned with the sting of their owne euill conscience. So that the saying of the Apostle is verified, that iudgements be∣gin at the house of God, but end with, or rather perpetually con∣tinue with the vngodly and sinners. The wicked laugh, when the godly weepe, and greatly insult when they which feare the Lord groane vnder heauie pressinesse; but the time will come when the one shall obtaine freedome from calamities, and the other be compelled to take their turnes to fall into them: then he that mourned with griefe, shall exult with ioy, and hee that triumphed with gladnesse, shall howle with desperate woe and sorrow.

Verse 9. A hypocrite with his mouth corrupteth his neigh∣bour: but the righteous shall be deliuered by knowledge.

DIssemblers, and such as make a shew of godlinesse, but deny the power thereof, are commonly most ••urtfull se∣ducers,

corrupting mens hearts with hurtfull speeches, either deprauing that which is good, or iustifying that which is euill, and so they infect their mindes with erronious opinions, and stirre vp their hearts to sinfull lusts, and peruert their waies with vngodly behauiour. But now to preuent the feares of the good, that they also are like to be drawne into mischiefe, be∣cause there are so many hypocrites, and to take away the cloakes and shifts from the wicked, which lay all the blame of their sinnes on others which mislead them, hee sheweth the meanes whereby this hurt may be auoided, and that is, by get∣ting knowledge, and being righteous: namely, to retaine vp∣rightnes of heart, and a good conscience, and to be acquain∣ted both with Gods will, and the guilefull delusions of these dissembling peruerters, whereby good men are made warie, and so shielded from the pestiferous tongues of such perilous flatterers. For they preuaile to infect none but such as are ig∣norant, or carelesse of the gouernment of their eares, or be∣hauiour.

Verse 10. In the prosperitie of the righteous the citie reioy∣ceth, and when the wicked perish there is ioy.

IN the prosperitie of the righteous] That is, when things goe well with them, the citie reioyceth, that is, the honest and well disposed citizens, and countrimen be inwardly glad, and outwardly declare their ioy, by cheerefull countenance, and speeches, and other means, as opportunitie serueth to expresse the same. And so doe they also at the death, and ouerthrow of oppressors, and tyrants, and other wicked persons, by who••e fall the people rise, and whose ruine is the repaire of the citie. He giueth no allowance to priuate reuenge, that any man in hatred of him from whom he hath receiued iniuries, should take reioycing at his downfall: for Iob cleereth himselfe by an oath of that imputation, saying, If I reioyced at his destru∣ction that hated me, or was moued to ioy when euill came vpo•• him. Neither haue I suffered my mouth to sinne, by wishing a curse vnto his soule, &c. Neither is it lawfull to delight in the

misery of a creature, especially such an one as man is, bearing the stampe of Gods image, although lamentably defaced in the wicked▪ but the consequent of euill mens ruine is the sub∣iect of good mens ioy, and that is the tranquilitie of the Church, the freedome of the righteous from the wrongs they sustaine, the publike welfare ensuing thereupon.

Vers. 11. By the blessing of the righteous the city is exalted: but it is subuerted by the mouth of the wicked.

THe meaning is, that iust men are very beneficiall to the societies of men by their religious, prudent, and profita∣ble speeches, for so the word blessing signifieth in many places: and so it is here meant, as the Anti••••esis sheweth: & so a poore man in aduersity, may as well be an instrument of good to his countrey, as a rich man in prosperity, as Salomon testifieth, Ec∣cles 9. 15. On the other side, the wicked with his mouth and hurtfull words, doth worke mischiefe among whom hee con∣uerseth. And this seemeth to bee placed next after the former sentence, as a reason annexed vnto it, for the confirmation of it; for there is due cause why the aduancement and prosperi∣ty of iust men should bee as it were celebrated with the mirth of the people, for as much as they haue benefactors raised vp vnto them, who will destinate their owne wealth and prefer∣ment to the generall good of many; and why they should conceiue so much comfort by the death or fall of vngodly persons, sithence the whole towne, city, or countrey is deliue∣red from the mischiefe or danger of a common spoiler.

Verse 12. He that is destitute of wisdome, despiseth his neigh∣bour: but a man of vnderstanding will keepe silence.

A Foolish man which hath a beggerly heart, as the words signifie, being void of sound iudgement, and sanctified knowledge of Gods holy will, desireth to vilifie others, espe∣cially such as feare God, and to make them appeare base and contemptible. And this is done sometimes in bitter anger, by

railing, reuiling, and contumelious r••proches; and sometimes in scurrill mirth, by girding iests and laughter; and sometimes in hidden craft, by false reports and slanders. But they which haue more wisedome, will frame themselues to better beha∣uiour: they will not onely keepe silence from offering that in∣dignitie to them that prouoke them not thereunto, but will also forbeare to requite them with reproches, which haue not spared to seeke their disgrace. For so doth Dauid testifie of himselfe in this case: I am as a man that heareth not, and as a dumbe man that openeth not his mouth. Psal. 38. 13.

Vers. 13. He that goeth about as a tale bearer, discouereth a secret, but he that is of a faithfull heart, concealeth a matter.

IN this place, and in the ninteenth of Leuiticus, vers. 16. and elsewhere the holy Ghost compareth busi-bodies, and such as delight to deale in other mens matters, to pettie chapmen, and pedlers, which carriewares about, selling in one place, and buying in another, and two markes of leaudnesse he brandeth them with; as first, that they haue false and vnfaithfull hearts: and then that they haue loose and blabbing tongues that can keepe no counsell, but tell all that they heare. They will draw on men by their newes and reports to open their minds and secrets vnto them, which after they will publish to others. From both which vices he cl••areth all good men, their hearts are faithfull, and their tongues are s••lent to couer such matters as loue requireth them to hide, and duty and conscience doe not bind them to lay open.

Vers. 14. Where no counsell is, the people fall: but where ma∣ny counsellors are, there is health.

WHere there is counsell) Where godly and holy instru∣ction for guiding the heart and behauiour, & graue and prudent aduice for gouernment of state, either domesti∣call, or publike, doe faile, there the people doe fall, that is, the gouernours themselues, and they that are in subiection to

them, doe runne into many mischiefes of grieuous disorders, and miserable destruction. For what in that case is to be expe∣cted from superiours, but violence and oppression? And what from inferiours, but falshood and disobedience? And what from all sorts, but impietie and wickednesse? And what then from God, but heauie strokes and punishments? But where many counsellers are, which bee faithfull, and giue wise and wholesome counsell, and that is also imbraced and followed, there is health, that is, religion and iustice, peace, plentie, and safety, with Gods gratious fauour and blessing.

Vers. 15. He that is surety for a stranger shall wholly be bro∣ken: but he that hateth those that clap hands, is sure.

HIs purpose here is to giue men admonition to beware of suretiship: which he doth infer by two reasons, first, from the hurt and danger which they run into that bee not well ad∣uised therein: and secondly, from the peace and safety which they enioy that heedfully auoide the perill thereof. Now hee doth not absolutely condemne all suretiship (for then would Paul haue neuer vndertaken for Onesimus) but rashnesse only therein is that which is here, and in other places reproued. For it may sometimes be a worke of mercy to become surety, as wel as to lend, or giue. By stranger, is not meant al, or only vn∣knowne persons. For it may fall out to be a dutie of Christian loue that way to helpe and relieue some such as wee were ne∣uer before acquainted with, and a neere neighbour, a familiar friend, a kinsman, a brother may in this case be a stranger to vs, when it is not safe to vndertake for him. As first, if there bee like to grow detriment to the borrower, as taking money, or any other commodities vpon hard conditions, and at vnrea∣sonable rates, or for needlesse expences, and vnthristinesse, or any way to the hurt of his state or conscience. Secondly, if it tend to the hurt and damage of the lender, that hee is in dan∣ger to bee defeated of his owne, and to sustaine losse by our ••eanes, if we our selues are to be intangled by it, the sum and value of the debt being more then wee are able either to pay,

or well to spare: when ones owne creditors by that oc∣casion, must be defrauded of their due, when our wiues, chil∣dren, & families, which haue also an interest in our substance, shall be robbed of their portion and ma••ntenance, and berea∣ued of the fruit of their owne labours. Then he sheweth a re∣medie against it, to hate such as clap hands, that is, to hate and feare to bee clapper of hands our selues, for the ratifying and confirmation of promises in this vnaduised suretiship, and so we shall be safe and sure in this behalfe. Prouided yet, that we take not other courses that be cousen-germanes to it, and as dangerous and hurtfull as that is: as negl••gently without all care and regard to run into debts and arrerages, or venturous∣ly without due consideration of mens faithfulnesse, and abili∣ty to lend forth our money, wares, or cattell, and so to put our state into the hands of strangers.

Vers. 16. A gratious woman maintaineth her honour, as strong men keepe riches.

A Gratious woman] Which is endued with the fear of God, and the heauenly gifts of the holy Ghost, doth maintain, that is, doth both get and hold a reuerent estimation and credit, as strong men be of ability to obtaine wealth, and ri∣ches, and to defend that which they haue. A man with great strength, being also industrious and prudent, through labour and ••rauell, will in time compasse no small commodity: and so will this godly woman by her piety, modesty, meekenesse, with all other good endowments of minde, and vertues of conuersation, purchase vnto her selfe great praise and com∣mendation from those whose liking▪ approbation, and testi∣monie is of any value. Likewise mighty men (especially when they are well armed) hold fast their money and substance, it is not easie to rob them of their goods, but a more difficult matter it is to bereaue and spoile an honest religious matrone of her truth chastity, and goodnesse, whereby she should be exposed to shame and reproch.

Vers. 17. Hee that is a mercifull man rewardeth his owne soule: but he that is cruell troubleth his owne flesh.

BY a mercifull man, is meant such a one, as with a tender & pitifull heart doth good both to the bodies and soules of men according to their need, and his owne ability. And free∣ly also remitteth wrongs, and passeth by offences without re∣uengement. Where it is said that he rewardeth his owne soule, the sense is, that he procureth to himselfe both for soule & bo∣dy a reward from God, & that as certaine, as large, and conti∣nuall, as if the fulnesse of power were in his owne hand, to be∣stow vpon himselfe as much happines for as long time as his heart could possibly desire.

But he that is cruell] Which either in violence or rigor vseth to offer men hard measure, or shutteth vp his compassion from them that are in affliction, that he will no way relieue or seeke to comfort, troubleth his owne flesh, that is, hurteth his owne body, and in like manner his soule also.

Vers. 18. The wicked worketh a deceitfull worke: but he that soweth righteousnesse, shall receiue a sure reward.

THe wicked worketh a deceitfull worke] Hee is continually practising of some euill, which will neuer faile, to make his expectation to faile. But he that soweth righteousnes, which constantly, and conscionably is exercised in doing good, shall haue a sure reward, partly in this life, with a competent mea∣sure of comfortable prosperity, and perfectly in the life to come, with glorious immortality. The sense will be the better discerned, if the opposition be set downe in this manner: The wicked worketh a deceitfull worke by sowing of iniquitie, and therefore shall be deceiued in his reward: but the godly worketh a faithfull worke by sowing of righteousnesse, and therefore shall receiue a sure reward.

Vers. 19. So r••ghteousnesse leadeth to life, and he that followeth euill seek••th his owne death.

TH•••• vers•• is inferred vpon the former, by way of explica∣tion, to shew what he meant by the deceiueable worke of the wicked, and the sure wages of the righteous And first hee beginneth with the latter, according to the manner of the He∣brewes, declaring that life, vnderstanding thereby immortali∣ty, and all the blessednesse annexed vnto it, is that sure reward which a•••• godly men may vndoubtedly exp••ct: and destructi∣on both of soule and body eternally, is the end whereunto the decei••full worke will bring wicked men, which doe so much deceiue themselues by a greedy desire of satisfying their sin∣full lusts.

Vers. 20. They that are of a froward heart are abomination to the Lord: but they that are vpright in their way, are his de∣light.

BY froward in heart, he meaneth not only such as are incli∣ned to anger and bitternes, which are of a crabbed, sowre, and churlish disposition; but all that are wilfull in any sinfull course, though with neuer so great mirth and laughter. Yes many times excessiue pleasure, and sporting and merriment, with good fellowship, as men account it, is the very subiect of the••r frowardnesse, and that which they so obstinately stand in. And though they pretend reason for their doing & seeme smoothly to defend it, without peruersenesse, yet the hart be∣ing setled in resolution of it owne purpose, the Lord taketh nonce of it, and therefore abhor••eth them for the present, and will make his iudgements to manifest his detestation of them hereafter. But they that are vpright in their way and heart, (as the other are froward in heart and behauiour) are greatly be∣loned of God now, and shall more fully see, and feele, and en∣ioy the comfort and happinesse of his fauour in time to come.

Vers. 21. Though hand ioyne in hand, the wicked shall not be vnpunished, but the seed of the righteous shall escape.

THough vngodly men haue many friends, and such as bee mighty: though they ioyne all their forces together to aide and defend one another, or all of them one, yet they shall not be able to minister any helpe or succour when the Lord taketh them in hand to plague them. On the other side, though righteous men seeme to bee in great perill, and haue fewer friends, and those also poore and feeble, yet they shall goe out and be deliuered, and not onely so, but their children and posterity also shall bee preserued: so that whereas many strong wicked men cannot deliuer one, one weake godly man shall deliuer many.

Vers. 22. As a iewell of gold in a swines snout: so is a faire woman that lacketh discretion.

AS a ring of gold, or any other ornament doth not adorne but misbecome a swine, no more doth beautie, stature, stength, wit, apparell, wealth, or any other externall thing, bring true praise or commendation either to man or woman, which wanteth true wisedome or vnderstanding. For no gifts of nature, or of the body are true ornaments, but rather ble∣mishes, & eye-sores, without grace: faire iewels cannot yeeld excellencie to foule creatures, but are defaced and disgraced by them, as the filthie sow would defile the most pretious ring, by digging in the dirt, and wallowing in the mire, & do∣ing other like facts wherunto the swinish beast is accustomed. Now wicked women, and gracelesse men, are more foule and brutish then the dirtiest hogge, tumbling in the filth and stink of pride, wantonnesse, vnchastity, riot, contention, and such o∣ther vices: if what colour then soeuer their faces bee, or of whatsoeuer feature their persons be, or how gorgeous soeue•• their garments be, or how great soeuer their dignicies be, the Lord, and wise men discerne nothing in them but deformity.

Verse 23. The desire of the righteous is onely good: but the hope of the wicked is indignation.

WE must beware here that we iustifie not al the wishes and desires to bee good, which righteous men con∣ceiue, nor condemne all to be vnrighteous which conceiue a∣ny wishes and desires that bee not good: for then should De∣uid be excluded out of the number of the righteous, or else his desire of hauing Bathsheba, or wishing to know the number of the people should bee allowed. But hee vnderstandeth the maine streame of their desires, the course and current of their hearts is to godlinesse and goodnesse, though sometimes they corrupt nature in themselues, and the tempestuous tempta∣tions of Satan do violently driue their thoughts another way; which is wholly contrary in the wicked. For they desire no∣thing but mischiefe and euill, & therfore in the end they shall receiue nothing but miserie and punishment, which will be so great and so grieuous, as will make them raue and rage with madnesse and furie, especially because they looked for a better state. Thus then standeth the opposition: the desire of the righteous is onely good, and therefore their hope shall end in consolation: but the desire of the wicked is onely euill, and therefore their hope shall end in indignation.

Verse 24. There is that scattereth, and is more increased: but he that spareth more then right, commeth surely to pouertie.

THey that disperse their goods, this way and that, bestow∣ing them vpon such as are in want and necessity, or other∣wise imploying them for the publike benefit of many, they that are ••eadie and willing to part with their goods or mony, for the reliefe of such as are in want or necessitie, or to any o∣ther good vses, are said to scatter them: and such take the best course to increase them, as sowing of corne is a meanes to helpe a man more and more.

And this he deliuereth with great wisedome and warines,

saying, that some are more increased and not all: for many scatter vpon dice, and cards, and dogges, and whores, and such like, and they may looke to be stript of all the rest, rather then to adde to that which they haue. On the other side, hee that keepeth in that which hee ought to lay out, and spareth that which dutie requireth him to spend, doth play the euill hus∣band for the impouerishing of his owne estate.

Verse 25. The liberall soule shall wax fat, and he that giueth plentifully shall powre foorth.

THese words haue affinitie with the former part of the verse next before, and are ioyned to it pattly in way of ex∣plication, and partly in way of illustration. And therefore first hee sheweth who obtaine that blessing to increase by scatte∣ring, and that is they whose liberalitie beginneth at their hearts: and then he declareth the prosperous successe there of by a similitude from wel-springs, which receiue as much wa∣ter inwardly, as they send foorth outwardly, which, if they should saile of issue, would also faile of fulnes, the waters di∣uerting their course some other way, where they might haue better passage, or else infusing themselues in the earth, and mould of the adiacent places round about, & so make a quag∣mire. The same comparison doth Isaiah vse for the same pur∣pose: The Lord shall satisfie thy soule continually in drought, and make fat thy bones: and thou shalt be like a watred garden, and like a spring of water, whose waters faile not.

Vers. 26. He that withdraweth corne, the people wil curse him: but blessing shall be vpon the head of him that selleth corne.

IT is not vnlawfull to keepe in corne, as Ioseph did in the time of plentie to be prouided against scarcitie and dearth: but when we may spare it, and others neede it, then to with∣hold the selling thereof in hope to raise the price, this tendeth to a common hurt, and therefore will cause a common com∣plaint of the people against vs. But on the other side, bles∣sing shall bee on his head that selleth corne, hee shall not

only haue the good testimonie and prayers of men beneath, but the blessing of God himselfe from aboue descend vpon him. Prouided that his heart be vpright therein, not so much respecting the price in selfe-loue, as the profiting of his bro∣ther in Christian charitie: and that hee vse all other due cir∣cumstances accordingly. As to sell that which is good at a reasonable rate, and performe it in due season, and full measure and such like.

Verse 27. Hee that diligently seeketh good, shall get fauour: but he that seeketh euill, it shall come to him.

HE that seeketh carefully with an vpright heart to benefit those among whom hee liueth in any good manner, ta∣keth the best way to win the hearts of the people, and is like to haue the hearts of good men knit vnto him, and certaine to obtaine and enioy Gods fauour and louing kindnesse. And he that plotteth, or practiseth mischiefe against others, of all o∣thers shall be most hurt thereby himselfe. For the Lord is not vnacquainted with the waies of men, with their desires, ende∣uours, and actions: and hee loueth those who with a faithfull heart addict themselues to weldoing, and will incline the affe∣ctions of men, whose kindnesse is worth any estimation, to be kinde vnto them: and he will also requite to hurtfull and ma∣lignant miscreants their owne measure, according to our pro∣uerbs, Selfe doe, selfe haue: also, He that doth watch harme, shall not faile to catch harme. And notwithstanding that their mischieuous designes take none effect, (as Balaam could not obtaine his purpose to curse Israel) yet the very attempt, yea the desire shall not escape without punishment, which shal be inflicted vpon them in due season.

Verse 28. Hee that trusteth in his riches, shall fall: but the righteous shall florish as a branch.

HE that so reposeth vpon his wealth, as that for loue, and desire thereof, he is willing, and in confidence thereof he

is bold to sin against God; he which hopeth it will keepe him from troubles, or rid him out of troubles, or any way conferre happinesse to him, this man shall surely be brought down, and fall into mischiefe. And so by the same proportion, shall all those which trust to men, or to wit, or ••o any other creature. On the other side, iust men are all on the mending hand; they are well planted, they grow in a fruitfull ground by the riuers of water, they haue the Lord Iesus Christ for their roote, they haue God the Father to dresse and keepe them, and therefore they shall florish as a branch which groweth and hath greene leaues. The drought of aduersitie shall not hurt thē, the dewes of wholesome prosperitie shall not faile them. They shall haue safetie for their bodies, graces of their soules, competency for their state and all good furtherances for their euerlasting glo∣rie. Thus standeth the opposition: The wicked trust in their riches and they shall fall like rotten boughes; but the righte∣ous trust in the Lord, and they shall grow like flourishing branches.

Vers. 29. Hee that troubleth his owne house shall inherit the winde, and the foole shall be seruant to the wise in heart.

HE is said to trouble his house, which doth mispend his goods, and misguide his affaires, and misgouerneth his people that dwell with him. That either doth corrupt them with sinfulnes or molest them with frowardnes, or afflict them with miserie. When he either maketh them patients to beare the burthen of his follie, or agents to commit follie with him. He shall inherit the winde, that is, shall bring all to nothing. His substance shall flie vp like smoake into the ayre, and no∣thing bee left to maintaine him on earth. And when all his goods are gone, his libertie must goe after. This foole shall shall be seruant to the wise in heart, that is to one who is more prouident, discreete and carefull for his state and household. They were wont in great wants to sell themselues for ser∣uants, as the Egyptians did in Iosephs time. And for great debts to bee taken by the creditors, and either made their bond∣men,

or else sold to others. And one of these, saith he, is like to be the case of this vnthriftie trouble-house.

Vers. 30. The fruit of the righteous is as a tree of life, and 〈◊〉〈◊〉 that winneth soules is wise.

THe meaning of these words is, that a godly man is very plentifull in bringing forth fruit, and his fruit exceeding profitable to them that receiue it. Especially his instructions, consolations, prayers, and other spirituall means that he vseth, to conuert, or confirme the harts of his brethren. And he him∣selfe also is not without the fruit of his owne fruit; which is intimated here by pronouncing him wise that winneth soules, that is, which with desire and endeauour faithfully and dis∣creetly, by Gods owne meanes, according to his place and cal∣ling either doth draw men out of their sinnes and ignorance, or else faileth of successe therein, not by his negligence, and want of loue; but rather by their stubbornnesse and want of will. And herewith the Prophet doth satisfie himselfe, what∣soeuer should bee the issue of his ministery. Now saith the Lord that formed me from the wombe to bee his seruant: that I may bring Iacob againe to him, though Israel bee not gathered, yet shall I be glorious in the eyes of the Lord: and my God shall be my strength. On the other side we dare not take vpon vs to iu∣stifie the hearts and states of all those which haue been occasi∣ons of any mans conuersion, if it be not their fruit: nor to er∣tenuate the efficacie of euery vnregenerate mans ministery, that his doctrine should win none to saluation. It is granted without question or gainsaying, that hee may prepare before and build vp after, and we remember not any such stint or re∣straint spoken of, but that he may also conuert, especially be∣fore his life is stained with any sinfull behauiour, that might bring his ministery into contempt. The power of preaching standeth in the ordinance of God, by the worke of his spirit, and not in the person of the messenger that doth publish it.

Vers. 13. Behold, the righteous shall bee recompenced on earth: how much more the w••••ked and the sinner?

THe matter which he is about to speak of, is both certaine and waighty, and such as concerneth euery man to looke to in regard of his owne case: and therefore he presixeth this word, Behold, to moue all to serious consideration of that which is to be said. And that is first touching the godly, that they must be corrected for their faults when they offend, euen in such manner and measure as holdeth some proportion with their offences, though not in equality, for then who should be able to abide it? The word recompence, therefore in this place is not taken for reuengement, or punishment procee∣ding from Gods indignation, but a louing chastisement, though it be sharpe, according to the threatning of parents to their children, whom they be farre from hating, or hurting: I will surely pay you for this. And that it should appeare that nothing is intended against them, for the perill of their euer∣lasting state, there is a limitation annexed, that it is to be one∣ly in the earth. Next he sheweth the condition of the wicked, that if the righteous scape not scotfree, they must in no sort bee spared, but feele more heauie and fearefull punishments, though not in the earth, yet in the world to come.

Notes

• Psal. 49. 18.
• 1. Pet. 4. 17.
• Iob 31. 29.
• Chasar leb.
• Isai. 58. 11.
• Gen. 47. ••9.
• Isa. 49. 4.