Commentary on the Old Testament Volume 2-4

CHAP. X.

A Wise Son makes a glad Father, but a foolish Son is an heaviness of his Mother. Solomon having spoken, hitherto by way of Preface, as the Hebrews say, stirring up to get wisdom, by declaring the excellency hereof, and the benefit in divers respects, intermingling also some precepts of wisdom, now he entereth upon the body of his Instructions, or Proverbs before intimated, or promised, for which a new title is prefixed here; The Proverbs of Solomon, as if he had said, Now to come to the body of them, take this for the first. A wise Son, &c, And he worthily beginneth with this of a wise Son, because to his Son, and to all others by the name of children he hath hitherto directed his Exhortations, and he moveth him to affect wisdom so much hitherto commended to him from this, that joy shall hereby come to his Father, but otherwise heaviness to his Mother; if therefore thou lovest thy Parents be wise, and be not a fool to follow fleshly delights, as sensual persons do.

But why shall the Father be glad, and the Mother heavy, and not both be like affected at their sons wisdom or folly? Some say, this is spoken with respect to that which the man or the woman is most apt unto, the man to rejoice, when there is cause, and the woman to grieve most; which last was verified in Rebecca the mother of Jacob, and Esau; for when Esau had taken a stranger to wife, and not of the kindred, she said, If Jacob doth so, what good will my life do unto me? And of Jacob it is said, He had so great joy of Josephs, prosperity, and honor in Egypt; that his spirit, before drooping, renewed.

Some, because the Father is the chief means under God of his sons being wise, because he is more severe in reproving and correcting him, whereby iniquity is driven away; but the Mother more indulgent and cockering, whereby the child is many times corrupted, and therefore she, as the cause, hath most grief for this, the Father most joy for that, as the effect of his Discipline; and this pleaseth me best, although there be some also that yield another reason, viz. The man's going more abroad, to see in what view and credit his son liveth for his wisdom, to rejoice his heart, but the woman keeping at home seeth it not so much; but if he be foolish, this is shown most towards her to her grief, who is always in the house with him, and whom, for her weakness, he is most apt to despise.

Lastly, the son for the most part is like the Mother, as the common saying is, Partus sequitur ventrem, therefore the mother conceiving, that the fault will be laid chiefly upon her, grieveth most, as having the viciousness in her self thus the more laid open; to say nothing of the mothers knowing him to be her own son, but the father only thinks him to be so, as Menander speaketh; Who is a wise son in spirit. Resp. We shall not need to inquire the premises, Chap. 1. &c. considered. There is also other wisdom, of which it is said that Aholiab and Bezale • l, had the Spirit of wisdom to work in brass, and likewise wisdom to work in any Trade, or in any Art. The son therefore, that is skillful and wise in any Art, or Trade, or place, or calling to do the works thereof, if he hath the fear of God withal, is a wise son here spoken of: And he is a joy to his father, because he is the more esteemed for his son, and so is his whole family, and the greater good for liveli-hood may hence redound unto him in his old age, as Jacob and all his family fared the better for wise Joseph. It is also a joy to him, because that when he dieth, he shall still live in his son. Therefore parents bestow good [Note.] education upon your children, let them be taught and instructed betimes, bring them not up in idleness, or in any evil way, let them betimes learn some Trade, or Art, to which each one is most apt, and when need is, let not reproof and correction be wanting, and let not mothers, who are so tender over their children, that they cannot endure to correct them themselves, be grieved at their being corrected by others, tutors, or governors; especially suffer not theft, deceit, lying, gaming, or company-keeping in them: use them to duties of devotion, and by no means let them see an evil example in you that are their parents, but altogether good, knowing that by example they are kept off from good as it were, with both hands, if it be evil, and pulled by precept, but with a little finger.

It is a great oversight in Parents to be altogether intent to gather worldly goods for their children, but for their good education, to have little care, when as riches are fading, and soon spent away, and are ofttimes a means to corrupt thy son, and to destroy him both in soul and body; and it is a great provocation of God to make them in his judgment to be so, to seek so earnestly and solely after them, but much more if they be gotten with an ill conscience, as commonly they are by men so worldly minded.

And therefore to take our minds off from this, and to make them more intent to give our children education, it followeth, The riches of iniquity profit nothing; but righteousness delivereth from death. As if he had said, Ye parents may by drudging, and making your children drudge, intend nothing else but to get riches, but this shall not profit you or them finally; If ye could leave them thousands, all were too little to deliver them from death, or to make them live the longer in this world, or the more happily: but breed them up in the fear of God, and in the way of virtue, and then ye take a course indeed to save them from death, that they may live a blessed life here, and afterwards in heaven forever, and not come into that place of torment; Of all the gods, saith one, none but will take a gift, except death, but he will take none, nor have any altar built to him, therefore riches are vain to save life, when death cometh to strike.

How righteousness delivereth from death, it may well be conceived, because understand it of death bodily, and it is verified, because the wicked thief and robber commonly suffereth death, but the just and righteous man, no man will harm: Or understand it of death everlasting, when he, that by any wicked means getteth worldly goods, shall after suffering here, or if he escapeth, hang in hell hereafter; the righteous, who liveth in the fear of God, is free from this danger, not because he is so righteous that God can have nothing against him, for no man is righteous and sinneth not, but because God accepteth of him in Christ for perfectly righteous, and so he is delivered.

If it be said, so an unjust dealer that getteth goods unrighteously, if he repenteth, shall be delivered from death, as the thief upon the Cross believing in Christ, and therefore what profit more in righteousness, if hereby we understand righteous dealing, touching delivering from eternal destruction, then in unrighteousness?

Answ. Very much, because, the just dealing man is always in the way of life, and out of the danger of that death, being a believer, but the wicked is in continual danger; and it is a rare thing for him to be delivered, if ever he be, it being the case of so few, that amongst all the unrighteous dealers that we read of in the book of God, there was but only one who repented not till his death that was saved, and that was the thief before named.

Again, he that getteth riches unrighteously is further from salvation, then other notorious sinners be, because their sin is not remitted, unless restitution of that, which they have taken away, be made; and where is there a man that Zacchaeus- like doth this? For the title here given to riches, he calleth them, Riches of iniquity, and so doth Christ, saying, Make you friends of the riches of iniquity.

1. Because most men get them by unjust and unlawful means.

2. Their hearts are taken up with their rejoicing more in them, then in God and his grace, and trusting in them.

3. They are carried on with an insatiable desire of getting them, the more they have, being the more covetous.

4. Turning even servants unto them, which they should make to serve them, toiling without measure or end, vexing their minds with worldly cares, sorrowing extremely for worldly losses, pinching their very bellies, and denying necessaries to themselves.

5. Hardening their hearts against the cries of the poor, all which are iniquities and everywhere condemned in the word of God. The first, 1 Joh. 2. 15. Prov. 3. 30. Matth. 4. 13. 2 Cor 7. 10. Matth. 5. 25. 2 Cor. 8. and 9. Riches also are turned into gods, Math. 6. 24. Col. 3. 5. Omnipotency to save from evil is ascribed unto them, when they are trusted in, and eternity, when it is thought that they shall continue ever.

But how can it be said, They profit nothing, when as herewith we purchase food and raiment, fair houses, servants, honors, and power above other men?

Sol. All these things have an end, at the least when death cometh, but then what profit is there in them? yea, if then the soul be lost, how great is the damage coming by them? For what shall it profit a man to win the world and lose his own soul? as he doth, whose riches are riches of iniquity, any of the ways before spoken of. He yet, whose riches are God's blessings, turneth them to his profit; by giving to the poor, he lendeth to the Lord, he putteth out his talent to usury, as it is in the parable to his own final great gain; for feeding the hungry, &c. he shall hear in the end the Judge inviting him, and saying, Come ye blessed of my Father into the Kingdom prepared for you. He exerciseth hospitality with Abraham and Lot, and so sometimes receiveth Angels, and divers other ways he doth good, and so layeth to himself a good foundation, and a treasure in heaven, which never fadeth, neither can be taken away. And if this be the case of such as have the riches of iniquity, as was before said, who would not rather by good [Note.] breeding sow the seeds of grace in his children, then by hook and crook gather wealth for them? Let the example of an heathen woman Cornelia, a Roman Lady make you ashamed of this; who, when she had another Lady Campana with her, who shown her many precious jewels, and much rich stuff, and desired to see hers, she having two sons, that then came from School, the two Scipioes that were afterwards so famous, said, These are my ornaments, meaning to get them enriched with knowledge and virtue was the wealth, that she chiefly labored to enrich them withal. It is true, sometime let parents take what care they can about their children's education, yet some of them will degenerate, but then they shall have this comfort, that this comes not to pass through their default, and so they shall have comfort to Godward, the comfort of a good conscience testifying that they have faithfully discharged their duty, as Abraham towards Ishmael, and Isaac towards Esan, although the one proved a wild man, and the other profane: For they must consider, that God's decree shall stand, whether to election or reprobation for reasons best known to himself, Who will have mercy on whom he will have mercy, and harden whom he will, as the potter doth by his vessels.

The Lord will not suffer the soul of the righteous to famish, but he casteth away the substance of the wicked. This most aptly followeth the former, righteousness delivereth from death, and riches profit not. For it might be demanded, if riches profit not, then they will do us no good, when famine and scarcity cometh; but they do, as experience teacheth, they that have them buy them food and live, but they that have not, are famished and die. To this he saith, the righteous, be he rich or poor, shall not famish, God will never suffer it, but the riches of the wicked, to which they trust at such times, shall fail them, the famine laying hold upon, and consuming them, notwithstanding their wealth. The Vulg. for substance which 〈 in non-Latin alphabet 〉 properly signifieth, hath insidias impiorum subvertet, expounded by some, will bring to naught the lyings in wait of the wicked against him to rob and spoil him of his goods also, and to signify pravities, or lyings in wait, the word is also commonly drawn; but then I conceive rather, that it is meant of goods by wicked means gotten by transgressors, whereby they may seem to be so well provided, that they need never to fear any want, but that how scarce soever the times be, they shall have enough; but God will herein cross them, and doth many times, by casualties of fire, or other losses bringing them to poverty, and so they are famished, but the righteous, although poor, and having little, never. They may, as some observe, be in hunger and thirst, as Paul saith of himself, In hunger often, and in famine; and the Worthies, of whom a Catalogue is made, Heb. 11. are said of them to have been destitute but this, as Basil saith hath been but as Faulkeners deal by their Hawkes, keeping them hungry to make them fly the more earnestly after their prey, so to make them to be the more elevated in their minds to things above. But by famine such shall never perish, although the very Lions do, as we may see in the example of Elijah, when a great famine was in Israel, God wrought miracles rather then he should want, and the children of Israel had bread given them from heaven all the time that they were in a barren wildemesse, and waters were made to come out of a rock to give them drink. Some there are, that by the famine, here spoken of, understand a disease called, Caninus appetitus, which is, when a man being well fed, is still hungry, and never satisfied, which is a great misery: Some of a spiritual famine: but the plain meaning is, as hath been already said. And the soul is here put for the person, as it is commonly in many other places of Scripture. See the like of the righteous being preserved in time of famine, Psal. 33. Psal. 37. and of God's care to provide for them by divers comparisons, Matth. 6. And this would be well fixed in our minds, that we may neither despair in times of scarcity, and want, nor fly to sinful means for [Note.] the sustentation of our bodies, to hazard our souls by stealing, robbing or murthering, as many have done, mothers not sparing their own children, and killing and making meat of them, as in the siege of Samaria, and the last siege of Jerusalem by the Romans.

Now Solomon having given this comfort to the righteous of being preserved in time of famine, herein verifying that which was before said, Righteousness delivereth from death, for famine brings death; he to prevent such thoughts as might arise hereupon, If it be so, that the righteous shall not be famished, whatsoever hard times come, then what need hath he to labor, and work? subjoineth Verse 4. He becometh poor, that dealeth with a slack hand, but the hand of the diligent maketh rich; Heb. for slack hand, or remiss, as the Vulg. hath it. Heb. is 〈 in non-Latin alphabet 〉 deceitful, the deceitful hand makes poor, but the hand of the strong, that is, to labor, rich. A man must not be idle when he is able to work, dissembling some impotency, for then he may well fear to be poor and famished, for he that will not work, must not eat: Yet if any be truly unable through sickness, or lameness, or any unavoidable casualty befalling him, he cometh not within the compass of this censure, and is to be pitied.

Beda giveth a spiritual sense of these words thus, The nigardly hand shut up when it should be opened to charity, makes poor and desticute of all comfort in the world to come, but the hand of the liberal in giving and distributing of these worldly goods, brings them in abundance of heavenly riches. And one in favor of this exposition, makes this Animadversion upon the word hand, twice mentioned in this Verse, the word in Hebrew yet varied; first here is 〈 in non-Latin alphabet 〉 bowing, setting forth the palm buckled together, aptly demonstrating fast, and close holding of his worldly goods, next here is 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to extend, demonstrating one that is liberal; but I rather hold with them that understand it literally; and the same Animadversions upon the word signifying hand varied will agree thus very well: for how more aptly can an idle person be set forth, then by a shut and buckled hand, not opened to take any instrument to work withal, or a diligent and laborious person, then by an hand stretched out?

Here is also another thing to be noted from the word 〈 in non-Latin alphabet 〉 poverty here used, that the same word signifieth also poison; for this showeth, that poverty coming by idleness is, as it were a poisonous poverty, accompanied with the poison of of many evils, especially stealing, and swearing, and for-swearing, as may be gathered from chap. 30. Give me not poverty least I steal, and take thy Name [Note.] in vain. Sometimes also such fall into the horrible sin of Murder, and then Poverty proveth as poison, killing those that take it; idleness also, bringing poverty and want unto death, is as the poison of the creature called Torpedo, of which Pliny writeth, That if it casts out the poison upon the sharpest Spear it is blunted, if upon the feet of the swiftest Goer, he stands still, and can go no further, but languisheth and dieth; in alluding to which, idleness is called Torpor; for even so hereby from custom comes a second nature, or habit of idleness, corrupting the body as poison, till that going over all parts it be destroyed hereby, according to the saying before alleged upon chap. 6. 6. Hereby then we may see what just cause there is, as in our Law is provided, to proceed against idle Vagrants, by sending them home chastised, as Malefactors; for they cannot follow this course of [Note.] life, but withal trade in other sins also, tending greatly to the destruction of the Common-wealth; and therefore they that relieve them, instead of being charitable, are enemies to the Country, for nourishing up a generation of Vipers, to the spoiling and destroying of many through the poison aforesaid, growing in them in their idle way of living.

He that gathereth in summer is a wise son, but he that sleepeth in harvest a son of shame. As hitherto from the beginning of the Chapter each verse hath been shown to co-here with the verse before going, so this; for next to the laborious hand making rich, what could more aptly follow, then to speak of laboring, and gathering in the fruits of the earth in summer, and specially in harvest? He had said before, ver. 1. A wise son makes a glad father, now he telleth one property of such, he gathereth in summer; he takes time whilst he may to provide as for the Body, so for the Soul; in summer properly understood for the body, being diligent to get in the fruits of the earth, knowing well, that in winter it will be too late, and in the summer of his strength, as is Metaphorically to be understood for his soul, being as diligent to gather and get up Spiritual fruits, of which see the number of nine, Gal. 5. 22. The fruits of the Spirit are love, joy, peace, meekness, [Note.] temperance, &c. and not defer this till the winter of old age, or death, when they are not to be got; no more then Oil by the foolish Virgins in the night of the Bridegroom's coming; wherefore he is a most foolish son, that may be ashamed, that sleepeth now in sin, but thinketh to turn and get grace then, he may sleep forth on for any good that he may hope to attain unto, when that time cometh. Beda applieth this to a Preacher gathering in an harvest of souls by converting to the faith; and unto the harvest is the Church to be gathered under the Gospel, compared. Matth. 9. Pray the Lord of the harvest to send forth Laborers into his harvest; And also Joh. 4. Others have sown, and ye reap.

Blessings are upon the head of the just, but violence covereth the mouth of the wicked: Having shown the great difference betwixt the righteous, who is also charitable, and the wicked, intent only to gather riches, ver. 2. 3. and commended honest industry and labor, ver. 4, 5. now he addeth more touching the righteous in this; and ver. 7. Blessings shall be upon the head of the righteous. and the memory of the just stall be blessed; That is, the poor shall God bless for him, who have been relieved by him, and pray for him, that God would bless him, and when he is departed out of this life, a blessed remembrance of him shall be left behind amongst men, with whom his fame shall live when he is dead, which is no small blessing, seeing a good name is as a precious ointment, and many shall still bless, and praise God for him, and by making a remembrance of him, and his virtues, stir up others to the imitation thereof as James doth to patience in adversity, by the example of Job, who died long before, and Paul to faith, and through faith to be in a comfortable expectation of the future glory, despising, in regard of this, the transitory things of this life, by the example of Abraham and Moses, &c.

And conformably to these Leaders do the Ministers of God's Word in these days, who by setting forth the due praises of the just at their funerals, set as it were an edge upon other men's desires to imitate and follow them in all good things; to which purpose examples are of great force; and therefore for their Preacher at this time to pass all the good that was in them over in silence, is, both to deny them their due, and willfully to neglect a special means of whetting on others to an holy emulation of them, and so of taking all advantages to further the work of grace in them, which who so doth, acquitteth not himself well in his Ministerial office, in that he speaks not the word in due season, which is commended to be like apples of gold with pictures of silver. It is true, which is commonly said, Virtue liveth after funerals, but this it doth not, if it be not spoken of, and published; the tongues of men, and specially of public men are the means, whereby it is made so to do, next unto the monuments of charity, and other good deeds, which they leave behind them: for what is it to bless but been dicere to speak well, and to bless the memory of a man, but to speak well of the well deserving, when they are dead? but in seeking to make the memory of the just after their death blessed, we must take heed, that to curry favor with the friends of the wicked deceased, we communicate not our praises to them, but to the really just, and herein exceed not the truth neither, least whilst we seek either of these ways to make the memory of the dead blessed; we bring upon ourselves the curse of the imputation of base and palpable slattery.

Hitherto matter of encouragement to the righteous: now for the wicked he saith on the contrary side, Violence shall cover his memory, and his name shall rot; the vulgar, for violence hath, iniquity shall cover, as the word 〈 in non-Latin alphabet 〉 signifieth, or lying, where by mouth the face is meant, or the whole head in opposition to the head of the just spoken of before; and in both places it may be taken for the whole man, blessing shall be upon the righteous, but cursing, the punishment of his since upon the wicked, for iniquity is here put for the punishment of iniquity; Cajetan alone contrary to all others gives this exposition, Blessing is in the head of the just, he meditateth how to bless, and blesseth with his mouth, but wicked speeches fill and cover the mouth of the wicked, from which cursing and bitterness sloweth, as water from a Well being covered with plenty thereof; the former sense agreeth best, and therefore is rather to be followed, because it agreeth best with the argument in hand, as hath been before shown, only it may further be added, the just shall have the blessing of worldly wealth, and wear it, as a crown upon his head, because gotten by honest labor, and industry in a lawful calling: but the wicked getting their goods by stealth, robbery, and wrong, shall have their mouths covered at the last by this their iniquity, coming to shameful ends; or understanding by the wicked idle persons, and such as sleep in harvest, The meaning is, they shall have little worldly wealth to set them forth, but contrariwise live in poverty, and baseness, standing in silence, as it were with their mouths covered, when their betters being in presence shall speak.

Touching the rotting of their name, when the memory of the righteous is precious, it is a metaphorical speech taken from a Tree, which for a time groweth green, and flourisheth, but at length rottenness takes it; so the wicked may for a time flourish, and have a great name, but at length they are cut off, and as their bodies rot in the Grave, so doth their name, as it was with Nobuchadnezar, and other Tyrants, the names of none are so rotten and stinking now as their names, how-ever glorious they were for a time in this world; but the righteous Patriachs, Prophets and Apostles, although many of them were despised, and persecuted in the time of their living here, yet since their death are highly and honourably accounted of amongst the faithful in all Countries, and Nations throughout the world.

Of this even Heathens took notice, Propertius saith to this effect; Antiquity feigns all things greater after death, a greater name comes into men's mouths after their Funerals. And if any Martyrs be not remembered by name, yet their names are written in Heaven, and that is the greatest blessing of all; thus Lavater.

The wise in heart will receive commandment, but a prating fool shall fall, Hebr. A fool by his lips shall fall, or in his lips. Here the wise-hearted is opposed to one that is rash to speak, and so many times looseth his friend by his inconsiderate speeches of him, or to him, and sometimes suffereth for his licentiousness in speaking, or through a multitude of words becomes guilty of sin, as it is after said.

The commandments here spoken of are his Parents commandments often before mentioned, so that still some reference is herein had to verse. 1. touching a wise son; the word 〈 in non-Latin alphabet 〉 here used signifieth not only to fall, or to be beaten, or punished, but also to halt, stumble, and make haste, upon which last R. Hamanuel going saith, That hereby he is meant, that before he hath well learned that which pertaineth to Divine knowledge, takes upon him to teach others, he through his hastiness uttereth things erroneous, and unsound, and weak, and so haleth, and goeth not on straitly, as a Teacher should do, and by this means he falleth from the Orthodox truth, and makes others to fall with him; of such Gregory Nazianzen saith well; He is not a Painter that doth not first temper divers Colours well, and delineate Figures; but into the Chair men come without any labor or pains taken before, like the Giants of whom the Poets write, making themselves holy Teachers in a day, and wise men, that have yet leamed no wisdom, neither do they bring anything conducing to it, but only their wills.

Touching which Fable of the Giants made in a day, the Poets feign, That Jupiter took Lernean teeth and sowed them in the ground, which in one day came up into Giants, ready armed with swords and spears, and other Arms unto the batted. Against this rashness and hastiness to speak, see Jam. 1. 19. Let everyone be swift to hear, slow to speak.

And the same Greg. Nazienz further saith, To teach others before a man hath well learned himself, is in dolto discere, That is, to learn in a great Vessel, by which as a Proverb then in use is meant, to do as a Potter beginning with the forming of a great Vessel, before that he hath well learned the Potters Art, whereas such commonly begin with making little pannes and pots first, not adventuring upon this, as the chief work of that Trade, to which most skill is required, till afterwards.

Some expound this of falling at some precepts uttered, at which the fool is offended, as that rich young man, that came to Christ to know what he should do to be saved; but when he heard of selling all, and giving to the poor, he was offended; whereas the wise in heart receiveth all Commandments, applying himself to one as well as to another to do it, and then the word lips, which is without any preposition, must not be read with the word fool, but with the word fall, and not be understood of the fools lips, but of his, that giveth the commandments.

Again, some rendering the word halt expound it thus; The fool is fickle and inconstant, sometimes holding one thing, which hath been taught, and sometimes going from this, and holding another, as the Apostle saith, being carried about with every wind of doctrine; and Elijah to Israel, How long halt ye betwixt two opinions? we may follow any or all of these, because the word used comprehends them all, and the Hebr. text leaveth us to our liberty to join lips, either to fool or fall, only because in the former part of this verse it is said, The wise in heart receives commandment: it answereth best hereunto if to fool we join lips, the fool in lips falleth; that is, the hasty to speak, he in whom the tongue runneth before the wit.

He that walketh uprightly walketh surely, but he that perverteth his ways shall be known. If the last words of verse 8. be rendered sall, there is some coherence of these words with them thus; although the fool, who is so ready to speak, falls, and disgraceth himself, by his words bewraying his folly, yet the righteous falleth not, as he goeth, but walketh surely, but he thus perverting his ways by his unseasonable speaking, when he should be silent, is known to be a fool, and void of that wisdom, which hath been so much before commended unto him. But it is commonly held that a foolish prater is not so much taxed here, but the deceitful and cunning dissembler. He that walketh uprightly, using no dissimulation, is sure never to be taken to suffer as an evil doer, for nothing that is evil can be discovered in him, who knoweth himself clear from all fraud, being the same indeed that he is in show, and outward appearance, but he that perverteth his ways shall be known; the deceitful person making a fair show, but having contrary thoughts and intentions in his heart shall be found out in his deceit, and by all men, to his disgrace known at length what he is, and dealt with accordingly.

To this effect, Gregory saith, There is nothing that a simple and plaindealing man feareth from others, for his simplicity or singleness is a kind of art unto him, neither can he be suspected, or so much as this way suffer, for that which he remembereth not, that he hath done; but comrari-wise, a wicked deceit full man is always in labor, because he both studieth how he may circumvent others, and feareth, that being in his subtle practices found out, others may do hurt unto him. And in particular, touching a deceitful man, saith Athanasius, he is like unto one, that takes up a Serpent to throw at another, he is more bitten and hurt, then he at whom he throweth it.

He that winkes with his eye causeth sorrow, but a prating fool shall fall. Here the last words are the same with those of Verse 8. and therefore expounded already; and for winking with the eye, see before Chap. 6. 13. but how the winking eye causeth sorrow, and how to this the fall of a prating fool is opposed, is here to be shown; Clem. Alex. saith, that the adulterous eye is the winking eye here meant, which being first cast upon a woman, and by this sign made, the adultery begun, the man that doth so, beginneth his own sorrow, for that much sorrow shall be to such, hath been often shown before.

To express this, Sardanapalus that lascivious Assyrian King was painted, lying and looking with his eyes towards the beautiful faces of harlots set before him. Chrysostom expounds it of sorrow caused in a man's wife, by his wanton looking upon other women through, having jealousy in her heart therefore; or in an husband when this is done by his wife: For hence, saith he, ariseth so great grief, as that if all griefs for worldly things were put together, this is equivalent, it not greater then they all. Beda taking it for winking by way of derision, saith such a man causeth sorrow, because he that is thus derided, vexeth, and is pierced as if be were cut in his flesh thereby, and to intimate this, the word rendered winketh, signifieth also cutteth. The Septuagint Translation hath it, He that winkes with his eyes through deceit, congregates sorrow as to men, but he that faithfully reproveth, procures peace, which being taken for a Commentary upon this Verse, showeth, that a deceitful heart covered over with a winking eye, or an eye conniving at other men's gross sins, is the winking eye, that causeth sorrow, here meant, for the fathers winking at his child's sins, or the master at his scholars or servants, and not reproving them, or one fellow, brother, or friend at the sins of another, is a permitting of them, till sin groweth to an height, and judgments causing much sorrow come therefore; for the next words, but or and, for so it is Heb. The fool by lips shall fall, if the exposition last given be received, the sense will be plain thus, the fool affected with the words coming from the lips of the flatterers, who wink upon him, as delighting out of a dissembling heart in that which he doth, whereby, and by these words spoken to the same effect, he is encouraged to go on in his evil ways, shall in the end have a great fall, and be ruined, and undone hereby; and then the scope of this place is altogether to show the hurt, which crafty slatterers do, and to whom, that no man may, be such a fool. but learn to be wiser, then to be taken with their words and winkings, as some are. [Note.] not caring to hear any other speaking, or to consort with others, from whom they may hear something, of which they have need for their resormation. But let all such know, that if they do thus, their fall is coming, and they shall not escape to be moved, no more, to delight in these soothing and carnal companious, but as David did, In the Saints and the excellent.

The mouth of a righteous man is a well of life, but violence covereth the mouth of the wicked. The latter words here are the same with verse 6 and therefore already expounded. For the former, Lyra and Hugo, understand hereby the mouth of him that confesseth all his sins; for as waters flowing from a Well, come from the most inward and hidden parts of the earth; so the mouth truly confessing all his sins, bringeth them forth from the greatest secrecy, wherein they have been acted, and from the secret parts of his heart, where evil thoughts harbor, although never breaking out into act, and the mouth thus confessing is a Well of life, because pardon and life is thus attained, For he that confesseth and forsakes his sins shall have mercy, but the mouth of the wicked covereth iniquity; for so the Vulgar renders it, which Lyra followeth, and saith, contrary to the righteous man's mouth is the wicked man's, for when as the one ingeniously confesseth all his sins, the other hideth and covereth them close, according to the fore-going words of the place before alleged, He that hidoth his sins; shall not prosper: But this seemeth to me but a forced exposition, followed only by those that stand for auricuhr confession.

There is therefore another exposition of Lavater, understanding the mouth of godly Ministers, or Judges, the one, by their instructions and exhortations slowing out waters of life, of which who so drinketh hath them continually enduring to eternal life; the other, by giving sentence of life and absolution for the innocent; but for the condemnation of the wicked, whereby others are made to beware, and forsaking wickedness, the way of death, by virtuous living, to come into the way of life.

And for the words following, The mouth of the wicked covereth iniquity, for so Lavater also readeth it, and the Hebrew will bear it; this is spoken to show, that as the godly are exercised in good speeches, which may minister grace to the hearers (not without uttering something in way of humbling themselves for their sins, to put their hearers on the more, and that they may find the more favor at God's hands, as Paul Rom. 7.) so the wicked man's mouth, and the words that come there-from, are to cover sin, either denying or extenuating the evil that they have done, as King Saul, who said to Samuel, that he had done, as God commanded him, or covering their evil intentions in speaking those fair, whom they desire to circumvent, as the Pharisees and Herodians dealt by Christ, when they said, We know that thou art a just man, and speakest the truth, not fearing any man, shall we pay tribute to Caesar or not? And Herod bad the Wise-men come again, and bring him word where Christ was borne, that he might come to worship him, thus covering his bloody intent to kill him. Thus Lavater, whereunto we may add, that the mouth of the wicked covereth iniquity also by justifying others that commit iniquity, against which a woe is denounced, Woe to them that justify the wicked, and covdemne the righteous, as the false Prophets did.

Lastly, because the Septuagint render the words, A vein of life is in the hand of the righteous, Some expound it of acknowledging, because, by this coming from the liberality of his hand, many have their lives saved.

This is followed by Chrysostom, and some others, saying, that the similitude holds well betwixt a fountain of living water, and the liberal man's hand, because as this is always in running, and ceaseth not, either in Winter or Summer, so doth not a merciful man cease giving at any time; and as fountain by running continually hath the water thereof kept the sweeter, whereas standing still water continually hath the water thereof kept the sweeter, whereas standing still water corrupteth, so the goods of the merciful are sanctified by their giving, according to that, Give alms of that which ye have, and all things shall be clean unto you.

Hatred stirreth up strife, but love covereth all sins. Because he spake Verse 11. of covering iniquity, for which he taxed the wicked, now he teacheth, that there is a covering of sin that comes from love, whereby the righteous, and such, as are endued with a spirit of love, cover sins, which is commendable, yea an inseparable property of such.

And what covering of sin this is, we may gather from the Proposition proposed, and opposed hereunto, Hatred stirs up strife; they are then all such sins only, as are committed against us, whereat we are offended, or other sins which are not so great and gross, but lesser sins, which are incident to us all, whilst we live in this world. For great sins, Murder, Adultery, Fornication▪ Theft▪ Blasphemy, Perjury, common swearing by the holy name of God, or drunkenness commonly practiced, with the like, we must not cover, or conceal; or Idolatry, or Atheism, for he that doth, makes himself guilty; and into this Catalogue cometh also Witchcraft, and having familiar spirits, and seeking to them, and pernicious lying, and profaneness; for against all these the Lord hath enacted severe punishments by men to be executed; and when such have been tolerated, and not proceeded against, God hath been so highly offended, as that he hath threatened, and judged those that have let them escape, as contracting guilt thus unto themselves; as Ahab, for Benhadad the blasphemous King of Syria, let go in peace, and Eli for his adulterous, and sacrilegious sons, and the Angel of the Church of Thyatira is threatened for suffering that woman Jezebel there; which showeth also, that Heresy is as spiritual Adultery, and therefore not to be connived at, but with all vehemency opposed till it be rooted out.

Moreover, Saul was charged to have done foolishly in sparing Agag, the King of Amalek, and therefore had his Kingdom rent away from him; wherefore gross sins are not to be covered, but proceeded against: But for lesser sins, love covereth them all, for so it is commanded, Gal. 6. Bear you one another's burden, and so fulfill the Law of Christ; and what these burdens be, the words before going declare, If any be fallen by infirmity, ye that are spiritual, restore such in the spirit of meekness: they are the infirmities of nature, against which we continually strive, but cannot master, and altogether subdue, whilst we carry the flesh about with us; such is rash anger, and evil speeches uttered in anger, lesser oaths and lies, things done or spoken against us, which are not of any great moment, or which may in love be tolerably interpreted, some deceitfulness in dealing, idleness, neglect, &c. for to this effect the Apostle saith, Love suffereth all things, believeth all things, and thinketh no evil; yet even lesser sins are not so to be covered, as not to be reproved, for the least sin is censured, Matth. 5. 19. and we must endeavor, as was said before, to restore the fallen through infirmity, and then are they covered by love, when meekly and gently we seek to reclaim here-from, and not sharply and uncharitably either divulge them to others to their disgrace, or tell them of them in an upbraiding manner, or before others, but first alone, as our Lord hath prescribed. Neither are all wrongs done to us so to be passed over, as not to seek recompense there-for, but so as not to revenge ourselves, or to right our own wrongs by our own power, but by the higher powers, who bear not the sword in vain; and not to do thus neither, but upon weighty, and urgent occasions, when we have to do with unreasonable minded men, and when with such, not putting yet all love away towards them, but in proceeding against them according to Law, seeking more their reformation, then their ruin.

And the like rule is to be followed in opposing the most notoriously wicked, although we contend against them to death, as their crime may deserve, yet not to do it in hatred, but out of love to their souls, seeking their salvation, and that they may be forgiven: and therefore not as glad of the occasion of bringing them to their condign punishment, as being their enemies, but grieving that they should be so vile, as to bring such Judgments upon themselves. The Sept. for sins, which love covereth, have contentions, but both Peter and James, alleging this saying, have it sins.

The exposition hitherto made, I have for the substance thereof taken out of Lavater, and Lyra, and it is true: for as Augustine saith. If thou hatest thy Brother, and so speakest unto him, strife will ensue, for hatred both aggravateth all things done or said unreasonably, and is rugged and harsh in language, so that whatsoever sins he telleth another of, that hateth him, there is no expectation of doing him good, but that enmity and contention should be the more stirred up; but speak in love unto him, and say what thou wilt, the issue will be good. But whereas the exposition before going takes in both sins in general, and those committed by one man against another; some restrain that which is here said, only to sins committed by one man against another, and make this to be the meaning, when any occasion of strife falleth out betwixt man and man; he that hath love in him handles the matter so, that he suppresseth, and keeps it from breaking out, as a thing covered, and covered so, as Physician covereth a soar with a Plaister, to heal it, and to make the cure so perfect, as that not so much as a scar is left appearing; but he, in whom there is hatred, is very contentious, aggravating every small matter without measure, and recounts things done of old to increase it the more, as the word 〈 in non-Latin alphabet 〉 stirs up, intimateth; so we look to the word 〈 in non-Latin alphabet 〉 signifying, to stir up from sleep, for hereby is shown, That old unkindnesses, which have slept long, are wakened up again by such, as have hatred in their hearts, it appearing hereby that they were never dead, and quite forgotten, as they are with those, that are endued with love.

This of making things worse, and faults greater by the malicious, is notably set forth by Greg. Nazianz. thus: as the earth, which is seen by the sound to stand still, but to the diseased by the vertigo or turning sickness to turn round, so when as he that hath love seeth nothing, but peace and quietness, the malicious, by reason of the disease of malice in them, see all things turning so, his passion representing them to him, like himself, as that to him there seems matter enough of quarrelling and extreme falling out; or as the distance between two Pillars seemeth greater to him that is nearer, then to those that are further of; so he that is apt to contention, looks more nearly into things done, and thus the difference is greater, every word and circumstance seeming to him to add to the offense; whereas the loving overlook these, and so the cause of dissention seems so little, that he passeth it over as nothing, or some little distaste only thereof being shown.

In the lips of him that hath understanding wisdom is found, but a rod is for the back of him that is void of understanding. Wisdom is like unto a treasure; for, as hath been before said, this is so great a treasure, that gold and precious Stones are not comparable to it: Now because treasures are hidden in the ground, and wisdom in the heart, for which, places are marked where they lie that a man may the more readily find them; so there is an outward mark of wisdom, and that is, the wise speeches that come from the lips of such a man; for hereby it may be known, that wisdom is there within the heart, as by stripes upon the back; That is, the marks still remaining of them, that such an one is without an heart, as the Hebrew word signifieth, and the vulgar renders it, destituti cord.

But what lips or words are they that show a wise heart within? Ans. Uncorrupt words, and sharp against sin, which tend altogether to the reforming of men's manners, and wherein there is no falsehood, error, or slattery; no obscenity, scurrility, or foolish jesting, which comes from men of a base, and degenerate mind. As that they say of old, a treasure hid in the ground was sometime marked by Char-coal, which being put into the ground is incorruptible, or pieces of Glass, which are so likewise, and sharp and cutting to him that goeth upon them with his bare feet. As for the rod, which is for the fools back, the meaning is also, he is not taught by words, though never so wise, but by stripes and sufferings; yea the words of his lips, and the acts of his hands are such, as that they procure unto him many stripes. But against that, which was before said of the man of understanding, the next words may seem to make, ver. 14.

Wise men lay up knowledge, but the mouth of the foolish is near destruction. For if knowledge be laid up by the wise, it is hidden, and therefore not to be found in his lips. Lavater to this saith well, they are said to lay up knowledge;

First because, they make no ostentation of it, as they that have little in them commonly do, according to the Proverb, The emptiest vessel makes the greatest sound.

2. They bring not forth their knowledge at all times, or before all persons; for there is a time to hold ones peace, as well as to speak; and some are swine, before whom some pearls of precious speeches are not to be cast. It is not meant, that the wise so lay up knowledge, as that they utter none of it with their lips; for what use were there of a treasure so lying hid, or of wisdom thus concealed? thy knowledge is nothing, unless it be uttered, that others hereby may be made to know also; and as by word, so by writing, there being otherwise great danger of much of thy knowledge, being at length buried, before that thy lips can come to utter it, as some learned men have been hereby forced to anticipate the time of uttering themselves by writing, because they could not in their public exercises go on fast enough in delivering what they had profitably studied.

And for this we have warrant both by precept, Hab. 2. and example not only of Apostles, and Prophets, and Evangelists, from whom we have the Text written, but also of Expositors, both Rabbins and Christian Doctors, who to the great benefit of the Church, have greatly labored this way in all times and ages, without help from whom, how little should we have known in comparison of what we now do? although I deny not but that Priest acquitteth himself well, whose lips preserve knowledge, yet he better, who doth it both by lips and pen.

These words are so far from contradicting those of verse. 13. that they are rather a reason of them. In men of knowledge, wisdom may well be said to be found, as flowing from their lips, because that by much and long study and labor, they have gotten and laid it up before they utter it, and this showeth them to be wise; if any man should ask, by reason of the words spoken before, Wisdom is found in the lips of men of knowledge. Who are these men of knowledge? It is [Note.] answered here, such as lay up knowledge, first study to enable themselves to teach, and not such, as before any store laid up rashly, adventure upon this office, for such are near to destruction or contrition by means of their mouths, speaking things that they know not at a venture, which hath sometimes caused, to many, much trouble, so that they have been even marred, as a broken earthen vessel, from which the word contrition is taken.

They also who speak all that they know are likewise here taxed, when they do it without consideration of time, place, and persons before whom. For as Socrates saith, The knowledge of many things is a means either of much good or hurt to many men, of good to him that useth it rightly, but of hurt to him that speaks anything before any man.

To conclude, the sense is, hereby it is known who hath wisdom, viz. he that gathers and layeth it up in his heart, till he seeth a fit time to utter it, but he is a fool, and by his own mouth is in danger to suffer, that either teacheth before he is stocked with knowledge, or that can keep nothing which he knoweth, of how ill consequence soever it may be to him, or his friends, being by his mouth revealed.

The rich man's wealth is his strong City, the destruction of the poor is their poverty. The Vulgar, The fear of the poor. This is by some understood of rich men using their riches to charity, for then their riches procure them the strong City, the New-Jerusalem, for as by gifts a City is yielded into the hands of him that giveth them, although so strong that he cannot otherwise get it, so by alms to the poor such friends are made, that they receive the rich givers into these heavenly habitations; but the poor who have not wherewithal thus to attain this City, are for the attaining thereof, subjected to many terrors and fears through sufferings which they endure, that they may come to this glory. By some, the rich man's wealth defends him as a strong City, whatsoever is by men here attempted against him, he being by his wealth able to defend himself, and therefore he fears not what his worst enemies can do against him: a good purse will defend him by friends, which he can make hereby against them all, but poverty may well make a man fearful, because the poor lie open to danger by all that are mightier then they. And this is here spoken, because he had before commended diligence, and gathering in Summer; for this is an encouragement to a man thus to do, to hear that thus he shall get him a strong City, as it were, wherein he may dwell safely.

Others will have this to be the meaning, his riches are thought by him to be as his strong City, and therefore he trusteth in them, which is dangerous to his soul; and the poor man feareth want, and is uncomfortable and ready to murmur, and to be discontented at his estate, which is as dangerous, because some are thus driven to wicked courses of stealing and lying, or other evil ways to get worldly goods. And according to this Exposition, two extremes are here set forth, and hereby the moderate estate is commended, as also Prov. 3. in express words. Touching the first of these Expositions, it is only Allegorical; for the second, it seemeth to me most genuine, for the reason rendered; and because the next words Verse 16. seem to be added for the confirmation of it, thus understood; The labor of the righteous tendeth to life, but the fruit of the wicked to sin; and Verse 17. He is in the way of life that keepeth instruction, and he that refuseth reproof, erreth; as if he had said, Well is the rich man's wealth said to be his strong City, defending him, and preserving him alive, for it is so to the righteous, who by honest labor and pains-taking, through God's blessing is made rich, both for the reason before given: And if we take it in the Allegorical sense also, because with his riches exercising much charity, he makes him friends to be received into life, when this frail life shall be ended.

And with this the next words are most consonant, He is in the way of life that keepeth instruction; this being one instruction to labor, that he may have wherewithal to give to the needy, as the Apostle also commandeth, saying, Let him that hath stolen steal no more, but work with his hands the thing that is good, that he may have to give to him that needeth.

Touching the next words opposed, The fruit of the wicked is sin, and consequently death, it is meant, that which he hath is spent in a sinful way, by whoring and drunkenness, and this is because he abhorreth from instruction, whereby he might be brought into the right way, and so persisteth in his erring here-from, till that destruction cometh, and there will be no remedy, according to the last words, He that refuseth reproof, erreth.

Touching the third Exposition, because the words following have no coherence with it, I think it not pertinent to this place.

Now for the words of Verse 16. The labor of the righteous tendeth to life, &c. This, saith Cajetan, is to be understood of agri-culture, not of other trades of life, in which gain cometh not in so righteously, but by much fraud and deceit; for of all men, husbandmen, that till the ground, and tend sheep and other cattle get their wealth the most inoffensively. Their labor therefore, who when they have gotten, spend it well in charity and hospitality, tendeth to life, but even amongst these, there are some whose fruits thus coming in are spent in sin, as was before said, or to sin being covetously hoarded up, till the rust takes them, as Jam. 5. 1. they having no heart to do good therewith.

This should make Trades-men careful to manage their affairs rightly, in all [Note.] things walking by the rule of justice and equity, because there is so much danger otherwise of getting a curse together with their worldly wealth, wherein they can hardly exceed so much as they do, but by making bold to go for gain from the foresaid rule.

And husbandmen also are to take heed, that their innocent course of life be not turned to sin against that which hath been already said in commending the righteous, and the course taken by them, and condemning the wicked, and their sinful courses.

For the life here spoken of, to which the labor of the just is said to tend, some hereby understanding eternal life, as we also do, say, that it merits life, when wealth thus gotten is spent in charity; but for so much as when we have done all that is commanded, we must say we are unprofitable servants; how can they be justified, that say we have merited? It tends therefore to life, but it is of grace and not of works, that we are saved.

Some expound the word life of this life thus, The righteous labor only, that they may get things necessary, and live in a moderate condition in this world, being well content thus to do, but the wicked is not satisfied, unless he hath his fruits coming in in abundance, not only to maintain life, but pride and prodigality also, or to feed their covetous minds, which are so much delighted in having abundance.

And to this agreeth the tenor of the Scriptures, which exhort us, If we have food and raiment to be content, and show the evil estate of those that get and gather, that they may eat and drink and be merry all their days after, in the Parable of the rich fool, whose grounds brought forth in abundance. And to this should I subscribe, but that the next words, wherein life is also again spoken of, must needs be understood of eternal life.

He that keepeth instruction is in the way of life, but he that refuseth, erreth from this way, and so is in the way of death; for it is not to be doubted, but that by life here, and verse 16. the same life is meant, and therefore by labor that tends to life, must be meant the labor to get not so much out of a covetous mind of having, but joined with a godly intention of exercising charity, the issue whereof shall be life everlasting.

He that hideth hatred with lying lips, and that uttereth slander, is a fool; that is, the base flatterer, who before a man's face speaketh him fair, as if he thought well of him, and loved him, but behind his back to others speaks ill of him, is a fool, the reason whereof Plutarch rendereth, saying, that he seeketh testimony from him, whose credit by his backbiting he weakeneth, which none but a fool would do. But the Hebrew plainly setteth forth two sorts of men here taxed, the one of those that hate a man, yet they hide this under the veil of fair speeches; the other of those that utter themselves by slandering, and of such it is said, that he is a fool, thus Lavater and Muffet, who renders it, He that is a man of deceitful lips hideth hatred, but he that uttereth reproach, is a fool; and the Hebrew 〈 in non-Latin alphabet 〉 is reproach or detraction, and therefore it is not necessary to expound it by slander, and so here one and the same man is not taxed, as was said before out of Hugo, but two sorts; the secret hater dissembling his hatred by his fair speeches, he is branded by this, that he is a liar, and the foul-mouthed railer, who plainly showeth his malicious mind by reproachful speeches, wherein yet he showeth himself to those that hear him, a fool, because that being blinded with wrath in his reason, he uttereth many words which are foolish and ridiculous.

And of this the next words yield a reason, Sin is not wanting in a multitude of words, and if not sin, then not folly, and by consequence, he that uttereth railing speeches, as impudent reproachers commonly do, must needs be a fool.

Here then are three vices of the tongue censured together; 1. The flatterers lying to cover his malice. 2. The reproachful words of the railer. 3. The multiloquy of those, that delight in prating.

And then immediately after follow three things touching the tongue that are commended. 1. Taciturnity, He that refraines his lips, is wise. 2. Gracious speaking, The tongue of the just is as choice silver. 3. Good instructions, The lips of the righteous feed many. That against the vices of the tongue being spoken, that one might take heed of them, and of a malicious heart, from whence [Note.] they come, for he whose heart is tainted with malice, whether he speaketh fairly▪ or reproachfully, sinneth; this of the virtues of the tongue, that we may study either to speak so from time to time, or hold our peace.

For multi-loquia, or many words, herein is sin, because some of them must needs be idle, and of idle words we must give account at the day of Judgment; yet a man may speak many words, and none of them idle, as he doth, that speaks no more then is necessary for the argument in hand.

And again, a man may speak few words, and yet idle, if they be not to the purpose, as Augustine saith, because they are more then should be spoken, and therefore the many words also here taxed. Philemon Syracus. a Greek Commedian saith, Think him that saith nothing to the purpose long, although he speaks but two words; but think not him long that speaks well, although in many words, and a long time.

And Ambrose comparing speaking to the running of water saith, Bind thy speech together, that it flow not over, or be luxuriant; he that sins by much speaking, let him recollect himself, and be more restrained, and keep himself within the banks: the river over-flowing soon gathereth dirt.

Now for that which is opposed hereunto, He that reframes his lips, is wise; a fool, it is said elsewhere, when he holds his peace seemeth wise: but by refraining his lips is not meant holding his peace simply, but when he should, and speaking when he should, but not more then he should. To know to hold ones peace is harder then to know to speak, for many know how to speak well, but not when to refrain from speaking, saith Ambrose, and therefore he is very wise that doth; for the next words, ver. 20. the words of the wise are said to be like choice silver;

1. For the shining brightness thereof, which is, when he fulfilleth indeed what he speaks well in word, according to that, Let your light so shine before men, that they may see your good works, &c.

2. In the sweet sound thereof, the wise speaking makes a sound, as a silver Trumpet, to set forth which, the Lord appointed Moses of old to make two trumpets of silver, for Aaron and his sons to sound withal, to call the Congregation together, to rejoice men's hearts, for the Jubilee hereby declared, when every man returned to his inheritance, and for God's presence and help hereby in war obtained, and their sacrifices at new Moons the more accepted. And to the sound of a trumpet is Preaching compared, whereby the Apostle saith, If the trumpet makes an imperfect sound, how shall men prepare to the battle? And again, Their sound is gone out into all lands, speaking of the Gospel preaching; and the Prophet Isaiah is bidden, Cry aloud, lift up thy voice, as a trumpet; For the same end Aaron had his bells, to make a sound also, when he went into the holy place.

3 Like to pure silver in the truenesse thereof, being proved in the fire, or by a Touch-stone, it appears to be good silver, and not baser metal or mixed; so the words of the wise being tried, are found to be right, yea, as by the sound of it, a man may know it to be pure, and right, and not counterfeit; so wise men's words and doctrines are known to be true, and that there is no error in them, or deceit. So Clemens Alexand. By the sound a wise man knoweth gold and silver, but by the words and look of a friend it is hard to know, whether he be so or no; yet the words of a wise man are always found to be true, and in this respect especially if it be understood thus spoken, it well answereth to the words before going, verse 18. He that hides hatred is a liar with his lips; to him the wise is contrary, he in his words is like pure silver, there is herein truth altogether, and no lying: and to the words here following, The heart of the wicked is little worth; That is, being tried, it is found no silver, but base metal, pretended by Mounte-banks to be silver; for such are all false-hearted men at length found to be, howsoever they for a time hide their malicious hearts by their fair speeches.

4 The words of the wise are like unto silver, for the preciousness thereof, he speaks but seldom, and often restaines from speaking, but when he doth speak, the words that come from him are precious; whereas on the other side, a foolish wicked man, that is full of words, to little purpose, showeth hereby, that his heart is such also, little worth, and so he is base and lightly accounted of by God, and all good men, wherefore thou that art given to much babbling, loving to hear thyself speak, and not another, take notice hereby of thy vanity, and repent; be sparing of speech, and so come into the way of the wise, that thy words, when thou [Note.] dost speak upon due pre-meditation, may not be lightly accounted of to thy disgrace, but attended to as precious, and of great value. And according to this acception of these words, they are consonant to those, Psal. 12. The words of God are as silver purified in the fire seven times.

For the next words, ver. 21. The lips of the righteous seed many, but fools die for want of wisdom, The Cald. hath it, pacify many; as if the meaning were, by their wise and gentle speeches they make many friends, betwixt whom before, there was contention; but the Hebr. is, as hath been said, to which we must attend, and then the meaning is, they feed them with good instructions in their souls, who were before empty, and ready for want of such food to perish, but now they are fed to eternal life, when they receive them into good and honest hearts, believing, and doing accordingly. For this is the food, of which the Prophet Isaiah speaketh, saying, Hoe, he that thirsleth, let him come to the waters, let him buy wine and milk, &c. But fools, who will not thus receive their instructions are like unto those, that refuse to take any food, and so are starved, and die. Hebr. for want of an heart, the seat of wisdom being put synechdochically for wisdom it self.

The blessing of the Lord it maketh rich, and he addeth no sorrow with it. Worldly men, who are set upon gathering riches, think that by their own industry and providence they can enrich themselves, and therefore without any regard had, either to serve God, or to just and righteous dealing, they give themselves wholly to gather goods, by hook or crook; but it is here declared, that all men may take notice of it, that it is not in man's power to get riches, but it is God's blessing, as is also taught, Psal. 127. and Deut. 8. 11, 12, 13, 14, 15, 16, 17, 18. Psal. 113, &c. and this Homer, an Heathen, acknowledged God, who said, Jupiter distributes them unto men, and he addeth no sorrow with it; That is, when riches are a blessing, they neither fade soon again, as when they are ill gotten to make the possessors of them sorrowful; neither are their minds, that have them troubled in thinking by what oppressions, lying, forswearing, couzening, or stealing▪ they have gotten them, or in what danger they are of the Law therefore, or of hanging in Hell; for the just by honest labor, being through God's blessing enriched, is free from all these thoughts and cares, which accompany goods ill gotten in whomsoever, and if they loose them not again, or through the desperateness of their minds are without such cares, or troubles, yet both the curse of God is with them, making them to wast, and melt away from their Heirs, according to the saying. Of ill gotten goods scarce the third Heir hath joy. See Zechar. 5. and in thus getting the world they loose their souls, which is the greatest sorrow of all, ten thousaid times more being lost then gotten.

The consideration of this blessing should stir us all up to charity, which procureth [Note.] it, and make the Anabaptistical sort ashamed of their tenet, that all things should be common, as Lavater noteth; for if it were so, how could any particular man be rich?

But there is another exposition of some upon this word, it maketh rich, and be addeth no sorrow with it; That the poor having no worldly wealth, are rich through God's blessing upon them, whose blessed ones they are, when for his sake they leave all, and follow Christ; and herein stand their riches, for of them it is said, Blessed are ye poor; and sell all and give to the poor, and follow me, and then thou shalt have riches in heaven, And of the poor it is said, rich in faith; But this exposition is forced, for although such poor having nothing, yet have all things; the scope of this place is not to commend these riches, but riches in this world properly understood, with the promise of which the righteous were everywhere sed and encouraged in their ways, under the Old Testament, the spiritual riches of the poor being deferred to be spoken of, till Christ should come and declare them, and this being properly understood doth best agree with ver. 3. 4. before going that none who are industrious, and gather in summer, might think that hereby their riches come in, but by God's blessing, to give him the praise.

It is a sport to a fool to do mischief, but a man of understanding hath wisdom. Heb. and wisdom to the man of understanding; that is, is a delight, for as the wicked think it no better sport, then to be acting wickedness by wanton dalliance, adultery, fornication, quaffing and drinking, jesting, and mocking at others, and making rimes upon them, especially such as are most religious, and making merry with stolen goods: so the wise, that fear God on the contrary side, take such a delight in wisdom, as that they think they are never so well, as when in reading the word, hearing, studying, preaching, and doing the things hereby required.

The fear of the wicked it shall come upon them, but the desire of the righteous shall be granted. As the whirlwind passeth, so is the wicked no more, but the righteous is an everlasting foundation. This of the fear of the wicked is by Lavater understood two ways; First, of that which they fear will come, and therefore seek by wicked means to prevent it, as Pharaoh fearing, that the Hebrews might grow too mighty for the Egyptians which would be dangerous, sought therefore to prevent it by destroying their male-children; Saul fearing that David would get the Kingdom from him and his posterity, sought by slaying him to prevent it. And David searing, that his adultery with the wife of Uriah would come to light, and so he should be shamed, sought by making him away to prevent that. But none of them could keep the evils, which they feared, from coming upon them, as their Histories do declare.

2. Of the judgments of God threatened against them in this world and in the world to come, with the fear whereof they are sometimes taken, as Ahab and Judas were, and before them Cain and Saul. For the words opposed, The desire of the righteous shall be granted, what they pray and hope for shall in the end come to pass in respect of the main, that is salvation. And for deliverance from dangers, a supply of food convenient, and other necessaries for this life, prosperity and success in their undertaking, restitution of health in time of sickness, victory over enemies, &c. They shall have their desires also, because they are not desired, but so far forth, as may be to God's glory, and their own spiritual good, being willing, if it may conduce more to these ends, to be without any worldly thing, [Note.] which they crave, as the Apostles shown, when being beaten they praised God, and rejoiced, and Paul in particular, 2 Cor. 11. Rom. 8. and all the faithful generally, Rom. 5. 1. He that doth not pray for temporal things, with these conditions, is no righteous person, for all such pray, Thy will be done, not my will or desire, as Christ our Lord, whose example we must follow. For sometimes it is better to have our desires denied for the exercise of our faith, and the increase of our patience and the weaning of us from the love of the world, and to make us more willing to depart hence when God calleth us, and for the increase of our future glory. When their desires are for these ends not granted, it is but as if God should deny copper, or time, and give gold or silver, deny pence, and give pounds, deny a cottage, and give a Palace.

It is also said, The desire of the righteous shall be granted, to make them to persevere in praying, and not to give over because they are not presently heard, as is taught in the example of the widow importuning the unjust Judge; for although we pray and yet speed not, we may afterwards in God's good time.

Lastly, the righteous sometime desire to have a man or men desperately and incorrigibly wicked to be spared, which to do, were against justice, and so derogatory from God's glory, therefore in such a case, he hath declared sometimes, that although Noah, Job, and Daniel werenmongst such, they should save neither son, nor daughter, but only their own souls. In the next words he showeth, how that which the wicked fear, that is, destruction cometh upon them, viz. as a whirl-wind, a most violent tempest suddenly carrying him away, so that if any man looks for him, he is no more to be scene; as also the Psalmist teacheth, But the righteous stands firmly, although winds blow, and waters flow, he is as Mount Zion, that can never be removed, yea the gates of hell cannot prevail against him, that is built upon a rock. The wicked and the righteous both indeed are alike carried away when a tempest of adversity cometh in respect of bodily destruction, but in respect of spiritual, there is this difference;

1. The wicked making an outward profession only, is soon blown away for fear of persecution, but the just standeth undauntedly to the truth.

2. The wicked being taken out of this world by sudden death, or in a common judgment, hath no more being in the next world, to be where, is perfect blessedness, but the just is only translated, he standeth still as a sure foundation, if not in the house of God upon earth, yet in heaven he is, as a pillar that shall never go out, as the Spirit wrote by John to the Church of Philadelphia. Some by the wicked like a tempest, understand him to be such against the righteous, for his violent persecuting of him, but this is soon over, and the just stand still, and are not removed.

For the former words, verse. 24. The fear of the wicked shall come upon them; one thinks this to co-here with the words before going thus, he said there, It is a sport to a fool to do mischief; but here, fear shall come upon him, That is, although for the present he is full of mirth, and is delighted in doing evil, yet this shall not hold long, but his fear shall come upon him; That is, the fear and terror which God will strike into him after this, to the wounding of his Conscience intolerably; But against this, that of the Preacher seemeth to make, where he saith, Because sentence is not presently executed against evil doers, they have no fear of God in them.

Arboreus answereth, It is true, for a time they are without all fear, but the time shall come, when they shall be stricken with great fear, as many that have despaired have been, and then after that come the Judgments feared, as Belshazzar was first put into a great fear by the Hand-writing upon the wall; and then his judgment followed the same night.

As vinegar to the teeth, and smoke to the eyes, so is the stuggard to there that send him. Upon this, Muffet briefly thus, As vinegar maketh the teeth to ache, and smoke the eyes to smart, so slothfulness vexeth a man that employeth such, either upon an errand, or in any work.

Lavater applieth it to Embasladoms, Preachers, or Captains by all which much woe and mischief cometh to Church and Common-wealth, if they be slothful in doing that about which they are sent; Cajetan dislikes the rendering of the 〈 in non-Latin alphabet 〉 vinegar, because it is good for the teeth, and contrari-wise sweet things hurt, and corrupt the teeth, therefore he renders it bitter.

The Sept. for vinegar hath sour grapes, and for slow messengers sending sin to him that useth it, as if the same were here affirmed, that is spoken by way of parable, Ezek. 18. The fathers have eaten sour grapes, and the children teeth are set on edge; but because this is altogether differing from the Hebrew, I pass it over, although Augustine following it saith, That by sin a man's teeth are so set on edge, as it were, that as teeth being set on edge cannot eat good meat, [Note.] so he that feeds upon sin, cannot feed upon righteousness, which he doth, that is so taken up here-with, that it is meat and drink unto him, to be thus doing the will of God, as Christ said to his Disciples, My meat is to do the will of him that sent me.

Some expound these words of the great hurt, that a slow messenger doth to the man that sendeth him, hindering him from doing, to his detriment, because he keeps him in suspense, so as that he cannot take time whilst time serves; as the teeth being stupefied by vinegar for a time cannot feed, and the eyes by means of smoke cannot see to go right, or wrong; and therefore slothful messengers are hereby stirred up to be more diligent, as they would not perplex and trouble their masters.

And they that are sent to preach; above all others must not be slothful and idle but instant, preaching in season, and out of season, least by their negligence the [Note.] teeth of the souls of the people be stupefied, from eating that which is good, and necessary to sustain the life thereof, and their eyes, as in a smoke of ignorance, be kept from seeing which way to go to came to the Kingdom of Heaven.

The fear of the Lord prolongeth days, but the years of the wicked shall be shortened. Of the former part of this verse see before, upon chap. 3. and of the wicked and blood-thirsty the Psalmist saith, they shall not live out half their days. And although they live many years, yet they live not long, yea they live not at all, because their life is a death, and such only live as are righteous.

The hope of the righteous shall be gladness, but the expectation of the wicked shall perish. Here by hope understand the thing hoped for; That is, eternal life, this shall come at the last without fail, and fill him with joy, forever-more; and in regard of this he hath joy in this world, even in tribulation, which he hopeth shall then be abundantly recompensed with happiness, and herein his hope hath a contrary effect to the hope of worldlings, to whom hope deferred is a great-discomfort; but although the attaining of this happiness be deserred, it causeth joy always, as the Apostle exhorteth, Rejoice always in the Lord, again, I say rejoice; and, the fruit of the Spirit is joy. But the wicked, although they have the same hope, yet without any certain ground shall never attain that which they hope for, but their expectation shall altogether fail them; for joy, they at the last having sorrow, and calamity, and destruction forever; when it shall not be according to men's hope of faith, but according to their deeds.

The way of the Lord is strength to the upright, but destruction shall be to the workers of iniquity. Lavater for destruction, hath Pavor, fear, and expounds it thus, The way that is sound, and profitable doctrine, gathered out of the Word, and embraced, is a strengthening to the godly Hearer, against sin, and Satan, and such as would seduce to error; but to the wicked it is a terror, and therefore he cannot abide it; as they write of a man bitten with a mad Dog, but if he be brought to water, washing, or rather drinking, which may cure him, a great fear, and horror hereat ariseth in him; even so he that is bitten, and infected, as it were by the Serpent sin, abhors from, and hath a fear arising in him, at sound teaching; as Felix, hearing Paul speak of judgment to come, 〈◊〉 righteousness, trembled, and bade him go his way for that time, for to waters, is doctrine often compared, Joh. 4. Joh. 7. 37. &c.

The vulgar also, and Symmachus render it fear, pavor, and being thus understood, the sense already given is very good, or if it be taken as spoken of the way of the Lord walked in, a good conscience being kept in all things, for this brings fortitude and courage, as is after said, the righteous is bold as a Lion, but the wicked is full of fear; he feareth at the shaking of a leaf.

The righteous shall never be removed, but the wicked shall not inherit the earth. He had said before, ver. 25. The just is as an everlasting foundation, but the wicked passing away as a whirl-wind. To the same effect here, unless with Lavater we take this as spoken of his unmoveablenesse from the truth by seducement, flattery, or fear, and then it co-hereth with ver. 29. where the way of the Lord is said to be a strength unto him; for this is here shown, to be not only in respect of the inner man, but also in respect of stable and permanent dwelling, and keeping his inheritance in that Land, and typically in the heavenly Canaan; contrary to whom the wicked shall be, that from an inward hatred hath a fear, and so an averseness from sound doctrine arising in him, he shall for this either be impoverished, and so forced to sell his Inheritance, or go into Captivity, or finally be kept out from inheriting the new earth, and heaven, of which Peter speaketh, and Paul, in the example of the Bond-woman's son cast out, that the Free-woman's son only might inherit.

The mouth of the just bringeth forth wisdom, but the froward tongue shall be cut out. The lips of the just know what is acceptable, but the mouth of the wicked speaks frowardness, Hebr. The mouth of the wicked perversnesses, or pervertings. Muffet renders it, The mouth of the righteous shall find favor, but the mouth of the wicked the reward of frowardness; but the Verb 〈 in non-Latin alphabet 〉 signifieth, shall know, but to find is to know experimentally, and the next word 〈 in non-Latin alphabet 〉 is been placitum, well pleasing, and therefore is not amiffe rendered favor. The meaning is, the speeches of the just are so good and gracious, mild, true, and humble, that much good will come hereof; but those of the wicked so vile, and corrupt, that, like a rotten member, such a tongue shall at last be cut out, as is also said, Psal. 12.

Lavater for Wisdom hath the fruit of wisdom, thus making the mouth, as a tree, the mouth of the just as a good tree, and the mouth of the wicked as a corrupt tree, which is good for nothing, but to be cut down, and cast into the fire. And this fruitfulness of the just man's tongue in good, is further set forth, verse. 3. to be that which knoweth to speak things well pleasing to God, and the tongue of the wicked to speak perversely; for which there is good reason, that it should be cut out, and he, in whose head it is, as a rotten tree cut down and cast into fire. And this metaphor of fructifying taken from a tree doth most aptly set forth the words uttered by the wise, because it implieth;

First, That they are mature, by meditation being grown to such perfection, that the full time is come to shake the tree, and gather the fruit.

Secondly, That they are sweet, as fruit full ripe commonly is, and not sharp or sour.

Thirdly, Sound, not corrupt, or rotten, or worm-eaten, and so falling from the tree, as obscene words are. And such are words that be wise and well studied, not [Note.] coming from wrath or malice, but from a mind endued with love, not from a foul, but clean and pure heart, being therefore grave, modest, and profitable.

Lastly, Not from a mind blinded with error, or ignorance, but enlightened through the knowledge of the truth. The vulgar, for fructisieth hath parturiet, shall bring forth, implying,

1. Maturity as before, and perfection, that the child is come to, so that hereby is noted a sufficient time that he hath been studying, before that he begineth to teach, that which is brought forth by others being an abortive, or dead child.

2. Paine and sorrow, as a woman bringeth forth her child, so the Teacher being in pain, till he seeth that formed in his Auditors, which he preacheth, as Paul to the Galat. saith, My little children, of whom I travel again in birth, tell Christ be formed in you.

3. Alonging desire, as women with child have, to such things as they love; in like manner the Teacher desireth to feed, and fill himself with such knowledge, as being vented may conduce to the bringing forth of the child alive.

4. A good will to be delivered, and not through the love of idleness to keep in his knowledge, or unwillingness to take pains to utter it.

Other Translations there are, as of the Sept. The mouth of the just distilleth knowledge; implying, both his leisurely uttering of it a little at once, and not pollring [Note.] it out, by delivering many things at one time, having respect to the people, who are as a bottle with a narrow mouth, into which he that will put any liquor of worth poureth it in drop after drop, as the Prophet saith, Line unto line, here a little, and there a little; and implying also more within to be poured out again afterwards, from time to time. And another translation, shall propagate wisdom; but these, that I be not too tedious, shall suffice. For ver. 32. Some understand it of the candid meaning of the righteous in his speaking, and of the fraudulent hiding of his meaning in the wicked, but others better of the acceptableness of the just man's speeches both to God, and to all good men, and their being displeased at the words of the wicked as perverse and froward.

CHAP. XI.

HEre Solomon beginneth with false and true dealing in weights, which is to be extended also to measures, as Levite. 19. 35. to which this hath reference and therefore the Exposition may be seen there. Some mystically by the false balance understand the judgment wherein a man weigheth things spiritual and temporal together, which is a false and deceitful balance, when temporal weigh equally with, or overpoise spiritual. Some, free-will, which is as a deceitful baflance, when fleshly lust weigheth down right reason. Some, the flesh which weigheth more down to sin, then the Spirit to righteousness. Some, love weighing God and man one against another, or God and the world, when it is more to man, or to ourselves then to God, it is deceitful and abominable, much more when to the pleasures or profits of the world. Some, by the perfect weight understand the word of God, whereby things being weighed may be found justly; but otherwise it is a false and deceitful way of trying the truth, if it be not weighed with the balance of the Sanctuary, but by the verdict of men. Lastly, some take the deceitful balance for all injustice, one kind of unjust dealing being put for all.

When pride cometh, then cometh shame, but with the lowly is wisdom. The Vulg. Where there is pride there is contumely, being expounded by some of contumelious speeches, which the proud are ready to utter, if they be any way provoked, but the humble, although he be provoked, refraineth himself and speaks wisely. But the word is shame or ignominy, and the meaning is plain, the proud man, who aimeth at glory and estimation, instead thereof shall have shame and contempt amongst men, being for this accounted a proud fool, but he that humbleth himself, wise, as indeed he is, because this is the right way to come into estimation both with God and men. For the humble saith Lavater, both have the Spirit of grace promised them, and it is often seen by experience, that a man of mean birth •• d quality, bearing a lowly mind accordingly, by study attaineth to great learning and wisdom.

The integrity of the upright shall guide them, but the perverseness of transgressors shall destroy them; that is, through the grace and blessing of God, which always accompanieth uprightness of heart, such shall be guided and kept, so as that they shall not fall into inates by crafty wicked men laid for them, and so, as that they shall do for the best in all things, but contrariwise, such as are deceitful, and plot subtlety to do mischief, the destruction which they thought to bring others to, shall befall themselves, as it is also said in the Psalms, and hath been often proved true by experience.

For the next words, Verse 4. see before Chap. 10. 2. and Verse 5. is the same in effect with Verse 3. and Verse 6. explains the meaning of both, The righteousness of the righteous shall deliver them, but transgressors are taken in their own wickedness; so that betwixt these Verses there is some coherence thus, having shown the safe estate of the upright, and how the wily wicked to their own destruction plot mischief; Verse 4. he showeth, that he may happily flatter himself thinking by his wit to gather wealth, and so he shall be furnished to keep off danger that may be towards him, but he shall herein be deceived, for riches so gotten shall not profit him, as he expecteth. Then Verse 5. 6. he more fully showeth the meaning of that which he had said Verse 3.

When the wicked man dieth his hope perisheth. This also hath reference to ver. 4. For what was his hope or expectation but by means of his wealth to save himself from the danger of death, therefore death coming, this perisheth, and so here is an end of all the joy, that he thought to have as it happened to that foolish rich man Luk 12. who when he was meditating upon living at ease, eating, drinking, and being merry, had his soul fetched away the same night. This is also expounded by some of his expectation and hope of salvation; for whilst he liveth he hopeth as well as the righteous, but when death cometh, he is altogether disappointed for salvation, coming into damnation.

The righteous indeed, who hath suffered much in this world, then cometh out of all trouble when he dieth, but the wicked man's troubles and sufferings then come and continue world without end; so that when it is said, The wicked cometh in his stead, nothing else is meant, but that as the righteous hath had his turn of suffering for a moment here, so the wicked shall have their turn hereafter for evermore, their prosperity in this world, being then turning into misery, as the just man's misery into everlasting felicity.

But besides this Hugo hath another, He shall come in his stead; that is, for his harsh usage of the righteous, when the time of his deliverance, by God appointed, cometh, he shall surely suffer therefore: and some put another, the righteous shall be delivered from the evil, which the wicked man thought to bring upon him, and by the same evil he himself shall suffer, as Haman did, Mordecai being delivered, and Daniel's accusers, he being delivered out of the Lions den; and so these words are a more explication of those Verse 6. Transgressors taken in their own sin.

An hypocrite with his mouth destroyeth his neighbor, but through knowledge shall the just be delivered; that is, saith Muffet, one hypocrite or counterfeit Saint destroyeth another by seducing him to error, but the righteous, seeing into the erroneousness of his way, is kept from being drawn away by his deceitful sophistry: a saying to be noted now especially, there being more hypocrites then ever, that do thus destroy, that we may not like fools be seduced by them, but like men of knowledge, stand fast in the truth, which we have received, and therefore [Note.] get knowledge, the want whereof endangereth a man in this respect, according to the saying of our Lord, Ye err, not knowing the Scriptures, and of Hosea, My people perish for want of knowledge, or are destroyed. And Lavater following the same, instanceth in Monks, and Friars, who by their seeming holy speeches, having the Church, the Councils and Fathers in their mouths, and tears often in their eyes, seduce many to their destruction; but the just well versed in the Scriptures, bringing that which they say hereunto, are nothing moved by them. Some by the dissembler here understand the flatterer, whom one compareth to an empty sepulcher, which one erected to the memory of such a man, superscribing his name upon, but if he look within, it is empty, and there is no man lying there; so the dissembling flatterer hath not him in his heart, to whom he speaks so fair, and by this means puffs him up in pride to his destruction, but the just hath so much knowledge as to discern him, and so escapeth being taken by his delusions.

When it goeth well with the righteous, the City rejoiceth, when the wicked perish, there is shouting. By the blessing of the upright the City is exalted, but it is overthrown by the mouth of the wicked. Much good having been hitherto promised to the righteous, and evil threatened to the wicked; now it is shown, what good redoundeth to the City or Town, where the righteous dwelleth by means of them, and contrariwise, what evil by the wicked, and therefore the joy that is for the promotion of the one, and the extirpation of the other; that all [Note.] men may be stirred up to righteousness, and to fly wickedness, and to love and seek the preferment of the one, and the suppressing and cutting off of the other, because he is a right friend indeed to the State, but the other a cruel enemy, working the overthrow thereof.

Lavater moveth a question here, whether it be justifiable to rejoice at the destruction of the wicked? and answereth, if such joy ariseth from carnal affections, it is evil, but when it is for God's justice being glorified, it is good; that is, when out of an hatred of that person, as by whom he or his friends have suffered, be rejoiceth, it is evil; so when for the justice of God taking place in a City, both finding out and stirring up in the Magistrate such zeal for justice, as to excuse such, whereby others may be made to fear to do the like, and God's judgments may be kept off, of which otherwise there is danger, it is good. And if he that is the chief Magistrate be cut off for his intolerable tyranny, there is joy also, so that it be by hand of God, but not of his own subjects, because this cannot be, and they that do it be blameless, as David saith.

And therefore let no man blame this Kingdom for not rejoicing, but being rather generally sorrowful for this done amongst us; had he been as great a Tyrant as some have cried him up for, but much more when this doubted, and there be some grounds to think contrariwise, that he had the good Spirit in an extraordinary measure in him, as appeared specially at his death, and by his divine meditations coming forth after, ravishing all men that read them, unless fore-stalled by prejudice through the excess of malice. For the shouting through joy for the perishing of the wicked, by Solons Law, it was appointed when the righteous died, and went to the burial, there should some go along with him singing his praises aloud with joy, as conceiving that he was now preferred to a better life: but when the wicked, singing out aloud his vices, and showing all joy, that he was taken from them, by whom they suffered much, or were endangered, which last part of it touching the wicked may not amiss be applied here, when they perish men shout for joy. And if the like were now done, it would much avail to stir up to righteousness, and to stop the course of sin. For the next words, By the blessing of the righteous the City is exalted &c. the meaning is, that for the righteous the City should rejoice, there is good reason, because that by their prayers for a blessing upon it, it comes to be in a flourishing and prosperous condition, and the judgments that their sins might pull down upon them, are kept away; As it was with Israel in the time of Moses, he prayed, and Israel prevailed, he prayed again, and they were spared from destruction; Samuel prayed, and the Philistines their deadly enemies were destroyed; Elisha prayed, and was the Chariots of Israel, and the Horsemen thereof, because Chariots and Horsemen of fire came then about him, being a guard to him, and the place where he was; Elijah prayed, and the rain fell after a drought of three years and an half, and so did sundry other most pious men.

But by the mouth of the wicked, the City is overthrown; that is, by their oursing, blaspheming, and common swearing, as its threatened, Jer. 23. 10. The l • nd shall mourn for oaths, and Hos. 4. 2. By swearing and lying they break at, therefore the land shall mourn. Some yet by the blessing of the righteous understand their blessed doings in beating down sin, administering justice, and advancing piety and and virtue; for where these things are done, the blessing of God is procured, and so the City is in prosperity; but by the mouth of the wicked, that is their evil ruling, it is overthrown, for the mouth is ofttimes put for the empire or rule, as Josh. 1. 1 King. 13. If we understand it either way, we shall not are, or putting both together the sense will be more full. Therefore we had need to pray for Kings and other Rulers that they may be upright, and that the wicked [Note.] may not be preferred, and if any be in place, that God would either reform, or remove them, as being apparently in the way of bringing the Nation to ruin.

He that is void of wisdom despiseth his neighbor, but a man of understanding holdeth his peace. This Verse is not without some coherence with the former, for having there said, The wicked by his mouth overthroweth the City; now he addeth, that such a man is void of understanding, because he rashly and unadvisedly uttereth opprobrious speeches against his neighbor, if by his ill language against him, he being provoked, or by any other offense; whereas he should rather wisely forbear, and be silent, thus seeking to make him ashamed, whereas by retorting the like or worse words again, he makes himself like an Echo, as Basil teacheth; and what is that saith Homer? but a foolish image, and a voice without a mind, one saying, thou art a fool, and the other replying, thou art a fool &c. wilt thou imitate him whom thou hatest and make thyself like a lookingglasse to represent his ugly form, at which thou art so angry? O how ridiculous a thing is this!.

Again, in case of offense otherwise committed against thee to fall upon thy neighbor, presently before others to make him despicable, is the part of a fool, that knoweth not the rule given by our Lord, which ever indeed hath been the rule of the wise and loving, before others in this case at the first to be silent, yet afterwards having him alone to tell him of his sin except the offense be openly given, for in this case the rule of the Apostle is to be followed, Him that sins openly, rebuke openly, that others may fear. Lavater expounds this of the rich man's despising the poor, the high borne the mean, the well-favored and more wity, and right and straight, the deformed, the crooked, or such as want wit. This showeth a man void of wisdom, because he that is wise considereth, that God made them both, and hath not made him so, that he should be proud and contemptuous, as the Apostle also teacheth, saying, Who maketh thee to differ, or what hast thou that thou hast not received &c? but pass over the imperfections or blemishes of others in silence, meditating upon God's singular goodness towards him, in that he hath not made him so to glorify him, and not to magnify himself the more, and disdain others.

A Tale-bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter. Against Tale-bearing there is a Law, Levite. 19. 16. This the Pack-horses of Satan, as Muffet well calleth them, Tale-bearers regard not, but being given much to prattling, they will tell anything which they know or hear of their neighbors to their disgrace, and to the stirring up of strife, although ofttimes they carry themselves towards them as friend, and so come to have their very secrets revealed unto them. Against such a warning is given here, that we might beware of them, and not make any prating body our bosom friend, or such as are addicted [Note.] to speak disgracefully of others according to Verse 12. for if thou dost, he will not stick by disclosing thy secrets to disgrace thee also, when he hath gotten a convenient time; but let him be thy friend, and so use him, that is of few words, an delights not in publishing other men's infirmities, but hides them rather, what he can: yet it is not to be understood, that all telling of things ill spoken or done by others, is this sin of Tale-bearing; for it may be against another man's life or estate, or good name that is spoken or done, or against the Commonwealth: to reveal it in such cases therefore is no Tale-bearing, but revealing that which we are bound to reveal for the preventing of mischief, or the punishing of heinous crimes committed; or children may speak or do wickedly, and not regard thee admonishing them thereof, in this case to tell their father, is but to do as Joseph did, that told his father Jacob of the evil speeches of his brethren.

Where no counsel is, the people fall, but in a multitude of counselors there is safety. Here a mixed government is commended as conducing most to the safety of a Nation; that is, when the King hath many Counselors, and acteth not in governing or making Laws but by their advice, for let the Counselors be never so wise, if their counsel be not followed, it is of none avail to keep the Kingdom in safety. The Vulgar Where no Governor is: the word is 〈 in non-Latin alphabet 〉 of a plural signification, either Cogitations, Counselors, or Gubernacles, where there be none of these, it is ill for the people. The word therefore implieth both a Governor, under whom many more are substituted, and Counselors, by whose counsel all things are ordered; for one supreme, of whom S. Peter speaketh, is necessary, as a General in an Army, who if he be taken away, the whole Army, saith Chrysostom, is delivered into the hands of their enemies; as a Governor in a ship, or as a corner stone holding two walis together, for take this away and the building goeth to ruin, take the Governor out of the ship, and it is wrecked; so in a Nation if the King be taken away, all things are subverted and overthrown.

For Counselors, Gregory Nazianzen saith, It is the Art of Arts to goveme a body of men being so divers, as if one beast were composed of many, some tame, some wild, some living upon one thing, some upon another, some delighted in one sound, some in another, for so is a body of people being of divers minds, and some abhorring from that wherewith others are pleased. How then shall a Prince do in this case, he being but one, cannot apply himself to all so divers one from another to cicurate and bring them all into a peaceable and quiet estate to live together in unity, and therefore it is necessary for him to have divers Counselors, by means of whom he may do this great work, which of himself he can never do. The word here used, which is rendered Counsels cometh of 〈 in non-Latin alphabet 〉 sunis, a rope, such as whereby the sails of a ship are hoised up or spread or contracted, or the sides of a ship being weak, bound together and strengthened, and hereby counsels are set forth to show the necessity thereof that a people being held together hereby, may not fall by being divided, and so one part becoming the destruction of the other.

Of this against surety-ship, see before Chap. 6. 1. Verse 16. A gracious woman retaineth honor and strong riches. By gracious woman here, a virtuous woman is to be understood, and not the beautiful only, who is gracious in the eyes of flesh and blood, but the virtuous she shall be praised, Prov. 31. For the next clause, by strong men, such as be industrious in their callings are best understood; for as it is an honor to a woman to be gracious, that is, to fear God, to be modest, sober, and humble, so it is to a man to have wealth well gotten by honest labor and pains-taking; whereas this sentence confisteth but of two parts compared together, the Septuagint reader it so, as that it is a double comparison of contraries.

First, as a gracious woman finds honor, so she that hates just things, is a throne of ignominy.

2. The slothful are indigent of riches, but the strong lean upon riches. Some by the strong, retaining riches, understand such men as are not moved so much by the grace in a woman to take her to wife, as by riches; she retains honor indeed, as looked upon with reverence for the grace that is in her, yet let me have the riches of this world, saith the man, that is strong in his desires for the world: but thus it should not be, for virtue should first, and chiefly be the load stone of our affections. Some, as the gracious woman is an honor to her husband and family, so a man strong, industrious, and provident, is by getting and holding wealth, whereby his family is raised, and comes to honor. Lastly, some think the comeliness and beauty of a woman, and the wealth gotten by an industrious man to be here compared together. I rather by grace, understand chastity, modesty, and other graces before named, and by the strong man the righteous and valiant, the laborious and industrious through God's blessing attaining to, and retaining wealth and honor, that is, holding and enjoying it being thus gotten to him, and his, as a settled inheritance, and not as wicked men's riches that soon vanish.

The merciful man doth good to his own soul, but the cruel troubleth his own flesh; that is, in giving alms to others he benefits himself, or in exercising any other acts of mercy, for so ones soul is sometimes put for ones self. And it may well be said so, because through God's blessing, that which he doth in way of charity, shall be abundantly recompensed to him in this life, and with everlasting felicity in the life to come; contrariwise the cruel man, that is, the oppressor and unmerciful, brings the curses of God down upon himself, whereby his ill gotten goods are consumed, he from wealth and honor ofttimes falleth into poverty and baseness; and finally comes to solow an ebb of misery, that he either wants necessaries for his body, or as being hated of all men, he is adjudged to death, and then surely he troubleth his own flesh, as it hath been with many that have been promoted to high places and offices, wherein they have oppressed many most notoriously, being therefore after a while by God's just judgment brought down faster then ever they rose, and cut off as they have been well worthy, besides the trouble coming upon them for their very uncharitableness at the last day, when it shall be said, Go ye cursed into everlasting fire, for I was hungry and ye fed me not, &c. But because sometimes neighbors are called our own flesh, as Esa. 58. Bring the poor wandering into thy house, and despise not thine own flesh; sometime kinsfolk and children are thus called, and sometime a man's wife and his own body; there are that expound these words other ways, either thus, he doth good to his own soul, that is, his brother, who is one with him, as God made one man only at the first, hereby to intimate, that in him we are all one; but contrariwise, the cruel man troubleth himself, because by his oppression he troubleth his brother, and hindereth, and impoverisheth him. Or thus, the merciful man doth good to himself, in doing good to his kindred, which are of his flesh and blood; but the cruel is a trouble to them, through his uncharitableness, deceiving them of their expectation, which was, that he being rich and they poor, he would do some-what for them.

Lavater, who renders it, He that doth good defrauds his own soul, giveth this sense, that doth good to his kindred, but nothing for the poor in general, prevents himself of a reward in Heaven, but the word 〈 in non-Latin alphabet 〉 , although it signifieth also ablactare, yet cannot with any good sense be so rendered here, but to do good, it being most strange to say, That a merciful man defrauds his own soul. Or thus, He doth good to his own children, by spending so, as that he wasteth not all, as riotous and prodigal persons, for such, as most cruel, trouble them who are their own flesh, in that they do not afford, or leave them anything to maintain them; or they are cruel, and trouble their children, their own flesh, saith Lavater, that thrust their sons or daughters into Monasteries, there forcing them to live a single life, which they have not the gift to do, in blind obedience to their Governors, whatsoever it be that they command them, they bring them into a perplexed and troubled condition often by this means, and are Authors to them of much sin, for which they shall answer another day.

This of Kinsfolk understood by his own flesh, the vulgar goeth upon, Qui crudelis etiam propinquos abjicit; if it be understood of a man's wife, the sense is. He that is merciful doth good to his wife, loving and cherishing her, as he is commanded; but the cruel man is the cause of much trouble to her, by his misusage, or miscrablenesse towards her, not allowing her things convenient.

Lastly, If of a man's own body, hereby it appeareth who is a merciful man, and who a cruel, he that doth not by himself as he ought, but pincheth his won body, or over-toyleth himself to get worldly wealth, is cruel, and it is not to be expected, but that he should be so to others; but he that doth good to himself, it is more probable, that he will be ready to do good to others in their necessity. This is followed by Lavater, adding, That he then is cruel that whips, or otherwise doth hurt to his own body, as the superstitious Papists do.

The first way is the most genuine of all these, yet the Proverb I grant, may be extended to all the rest also, according to that exposition of a man's self, or body; Augustine seemeth to have taken it, where he saith, He that will do alms worthy his sins, must begin with his own body, for it is an unworthy thing, that he should not do to himself what he doth to his neighbor; or, how can he that is a malignant to himself, do good to another?

And Basil saith, This parsimony and cruelty to a man's self is detestable baseness, and covetousness, and this he commonly falleth into, that is not merciful to others, he that bestoweth not his goods upon others, most commonly denieth necessaries to himself.

The wicked worketh a deceitful work, but to him that soweth righteousness, shall be a sure reward. The vulgar hath it, The wicked doth an unstable work; but Hebr. it is a work of lying 〈 in non-Latin alphabet 〉 , unto which there is an elegant paranomasie answering in the next clause, where 〈 in non-Latin alphabet 〉 with the change of a letter, and of a prick from the right horn of 〈 in non-Latin alphabet 〉 to the left, signifying reward, is used. These words agree not with those, ver. 17. if by the wicked we understand the cruel man, who by oppression getteth, and by hardening his heart against doing acts of mercy, keepeth his worldly goods, and by the righteous the charitable and liberal; for the one thinks, that he works well for himself, and his family, by getting Goods any way to make it great, but his work shall in the end prove a deceitful and lying work to him, and his, when both his Goods thus gotten shall melt away, and he at his death find, that he hath but thus purchased for himself a place of utter darkness and misery: the other contrari-wise by exercising charity, soweth good seed in good ground, that will never deceive the Husbandman; and although it lieth for a time covered in the ground, yet it shall at length come up, and he shall reap a plentiful increase, and this shall be his reward undoubtedly.

Thus Lyra, and others, who saith, That the merciful man hath many Pations with God, the poor whom he releiveth; but the oppressor none, but all against him; yet this comparison doth not so well illustrate it, as that of sowing, which is the word used in the text.

Basil saith, That a charitable man in giving Alms, is likened to him that soweth seed in the ground, because as that is lost, and corrupted before it comes up; so that which is given, seems to be lost by him that giveth it, and to become as a corrupt unprofitable thing unto him, but in the end cometh sure increase thereof.

For the next words, ver. 19. As righteousness tendeth to life, so he that pursueth evil, to his own death. They co-here also with the former, of righteousness sowing, and the lying work of wickedness; for as there, so here that righteousness and wickedness are meant, which are otherwise called charity, and cruelty in oppression, and hard-heartedness towards the distressed; wherefore it is meant, if thou wouldest know, how he that soweth righteousness, in this sense, shall have a sure reward; here it is answered, his reward shall be life for evermore; or how the work of the wicked is lying, he in his eager pursuit of worldly gain, by hook and crook thinks hereby to get life, having now wherewith-all to live, and maintain himself and his forever, but he shall be foully deceived, he doth but pursue this wicked gain to his own death, and undoing forever. And it is to be noted, that he calleth some riches evil, namely the riches [Note.] gotten by wicked, cruel, hard-hearted, unconscionable men, they, and such as they are, may call them goods, but they are indeed evils; as one well saith, The goods of this world are good to the good, but evils to the evil.

They that are of a froward heart are an abomination to the Lord, but such as are upright in the way are his delight. Here by a froward heart is to be understood a deceitful heart, or else the upright next spoken of were not so fitly opposed unto him. Augustine scanning these words, why the man of a double deceitful heart should be an abomination to God, saith, That he is a monster among men, and is, as it were, double bodied, and therefore cannot but be abhorred by him.

Another saith, That man is the Image of God, and in God there is no deceit, or dissimulation, therefore he cannot abide to see his Image thus falsely made, and so derogatory to his dignity, but the upright please him, as his right and true Image indeed.

Though hand join in hand, the wicked shall not be unpunished, but the seed of the righteous shall be delivered. Lavater having brought many expositions upon this place, as the word 〈 in non-Latin alphabet 〉 hath divers significations, at last concludeth with this, That by hand joining with hand, is meant the associating of wicked men together, by joining hands, and making covenants, to stand one to another in an evil course; but if they do so, this shall be so far from saving them, that it shall turn to their destruction. But besides this he also saith, that clapping of hands, in token of applause of things wickedly done, is meant; they that do wickedly, notwithstanding the approbation of Sycophants, and their praising of their ungodly and cruel facts, shall surely be punished in their kind, and if it be a bloody fact, their blood shall go for the blood by them shed, be they never so potent.

Again, by hand joining in hand, or with hand, prayer may be understood, which is made by lifting up, and joining a man's hands together, and then the meaning is, although the wicked pray they shall be punished, this shall not keep God's Judgments off, for the Lord will not hear them.

Again, by hand to hand he understands mox, mox, presently, for although it may seem to be long ofttimes before it cometh, yet it is with God but a short time. Also because 〈 in non-Latin alphabet 〉 signifieth a plague, or stroke of God, it may be understood thus; Although the wicked escape one Judgment after another, yet they shall not finally go unpunished.

Lastly, Hand joined to hand may be put for folding the hands together, as the Sluggard doth, he shall not go unpunished, with poverty, and want. But all are far fetched except the first and second, yet there are other expositions also.

1. By hand to hand understanding from Father to Son, making this the sense; although the Father having done unjustly, the Son goes on to establish what he hath done, yet the Judgments of God shall come upon them both.

2. Many hands, which covetous men use, to get unjustly the goods of this world.

3. The hand of one contending in Law against another, as the manner of old was, as may be gathered out of Tully, who brings in two men pleading about the title of a field called Sabinus, one calling to the other, to put his hand out to his hand, and the other answering him accordingly, to join in the strife; he yet that thus proceeding doth wrong, shall not be unpunished, but the seed of the righteous shall be delivered; That is, when the son of a righteous father followeth his father in the way of righteousness, he shall be saved, as Ezek. 18.

And this last part of the Proverb seems to make most for that exposition of hand to hand, whereby unjust dealing is said to be meant, delivered as it were, from hand to hand, by the Father to the Son; and then generally it will follow also, that many joining together to strengthen themselves to do evil, yet they shall not all be able to keep off the Judgments of God threatened against the wicked, but if one Generation escapeth in this world, another shall not, yea all shall be punished in God's due time.

As a jewel of gold in a Swines snout, so is a fair woman without discretion; Here a fair woman, and a Sow with a gold ring in her snout, are compared together but this fair woman is one, which although she hath the glittering gold of beauty. whereby men's eyes are drawn to her, yet she hath no discretion to live, and do as a woman fearing God, that is, chastely, and modestly; but as the Sow, with such a ring in her snout, defiles it by muzzling in the mire, so she by prostituting her beauty to filthy fleshly lust. And to a Sow is a woman without discretion compared also, because she is both the most foolish, the most libidinous, and the most nasty of all other creatures.

To set forth foolishness, the Egyptians were wont to paint a Sow, and an Elephant, going fast away from her, the Elephant being counted the wisest of the Beasts, and the Swine the most foolish; for which also Aristotle makes the swine an emblem of foolishness. Now the Elephants hastening away from the Swine, 'tis observed, that her grunting makes the Elephant to flee.

2. For libidinousnesse, there is no beast more libid nous then a Sow, so a fair woman but unchaste, is full of fleshly lust.

3. For filthiness, the satisfying of fleshly lust is the greatest filthiness that is, and what is beauty then in such a woman, but deformity? But why is the beauty of such compared with compared with a gold ring in a Swines snout? Some say, because the snout of a swine is the first thing put into the mire, and most used to muzzle therein; so the beauty of such a woman stirs up the stinking mire of fleshly concupiscence; it should be indeed as a ring to a swine, keeping her from routing in soft and miry ground, but by the Swines natural inclination so to do, it being joined to her snout, is an help to turn up the mire withal; hereupon it is commonly observed, that the fairest women are rarely the chastest; some, because a fair woman that is foolish is drawn by gold, and gain, to subject her self to men's lusts, this being as a ringle in her snout, to turn her about, and lead her whether they will.

To conclude, the woman without discretion, be she never so fair, is but as a foul Sow, her beauty so abused being no more grace unto her, then a gold ring in the snout of a Sow to her, that both men may learn to loath such; and women that are fair may live chastely, and modestly, and not by doing contrariwise be thus greatly disgraced.

The desire of the righteous is only good, but the expectation of the wicked wrath; That is, the just desire that all things may be done that are just, and good, and nothing else; but the wicked contrariwise are so set upon evil, as that they can expect nothing therefore, but the wrath of God to be poured down upon them, So Lavater. Some say, the desire of the just shall be fulfilled, and they shall not always expect good in vain, but in the end it shall come unto them accordingly; but what good soever the wicked look for, it shall in the end prove wrath, a deprivation of all good, and an inflicting of all evil upon them, from a God full of wrath against them. Some, the just man's desire is wholly set upon Heaven, and everlasting happiness, but the wicked, who by his evil living showeth, that this is no part of his care, must needs expect contrariwise wrath, indignation, and destruction.

Lastly, some, the just desire that all good may come to all men, with whom they have to do, although they cannot be beneficial to all; but the wicked contrariwise are so vile, and malicious, against such as they are offended with, that they wish, and expect nothing but wrath, and evil to come upon them. Let the reader take it which way of these he pleaseth, he shall not err.

There is that scattereth; and yet increaseth, and he that with-holdeth more then is meet, but it tendeth to poverty. This and the next verse tend to the commendations of liberality towards the poor, and to the encouraging of us hereunto. For here by scattering, is meantscattering, as a Sower scattereth his seed, upon his good ground, whereby he shall not loose, but get, and increase his corn and substance the more. The vulgar, They that take what is not their own are always in want, for these words, He that with-holdeth more then is meet, Hebr. withholding from the right; 〈 in non-Latin alphabet 〉 , which may either have reference to the thing withheld, which right reason would move a man to let go, that is, Alms to the poor, or to the person from whom it is withheld, who is the right owner, by the covetous yet kept from him, being unjustly taken away; so that the words may bear either rendering, but the first is to be preferred; he that is sparing, and giveth not, when it is just and right that he should, shall have nothing the more; yea he shall by a secret curse, have his means wasted, and become poor. But it is to be noted, that only with-holding, when of right a man ought to give, [Note.] tendeth to poverty, not all with-holding, as namely from the idle, for he that will not work must not eat; some such there are in every Town, to set whom awork is more charity, then to give unto them to maintain them in idle nesse, and many such there are, who wander about from Town to Town, and from County to County, to send whom to their own habitations, after correction given, for this their sin, is more charity, then to give unto them without this necessary discipline.

Such as are industrious, and yet not able to live without some relief, it must not be withheld from them, nor yet from the impotent and aged, nor from such as by evil unavoidable casualties are brought to poverty; as the man, that travelling from Jerusalem to Jericho fell among Thieves, for relieving whom the Samaritan is so much commended.

The next words, ver. 25. are a reason, or demonstration, by what means he that is liberal shall increase more; He that watcreth shall be watered; The vulg. he that inebriateth, shall be inebriated; which is all one, God shall send down plentifully upon him the dew of his blessing, and so, as by the dew of heaven falling, the earth fructifieth more after water, by vapors exhaled, and sent up to heaven from the earth; the alms rightly given to the poor, being such watering vapors, as it were, through their praising of God for our beneficence, ascending, as it were, up to heaven, and procuring this dew of blessing upon all that we have, to the great increase thereof.

And to intimate the poor's blessing of God, as hath been said, for our charity, the words put before these, Hebr. are, the soul of blessing shall be made fat; That is, the man whom the poor bless, for his charity shall be made fat, that is, wealthy; and then the means whereby this shall be done is shown, He, that watereth, &c. he hath watered, and refreshed the hungry, now he may well expect being watered from above, as hath been said; or as Well, the water whereof is abundantly drawn out, doth the more abound with water.

A great encouragement to all rich men, to be continually giving, for they that do [Note.] so following the rule before going, and that not for vain-glory, but that God may be praised and glorified, shall surely have God's blessings showered down upon them again, which shall be as the clouds, which are said when they rain, to drop fatness upon the earth, he being likewise fatted, and made the more wealthy.

He that with-holdeth corn, the people shall curse him, but the blessing shall be upon the head of him that selleth it; that is, that holdeth his come denying to sell it yet, because he thinketh not the price great enough, which is by this means much increased many times to their private gain, but the great loss and hindrance of poor people, for which they are cursed in that very thing, as Chrysostom noteth, keeping it, till that it is eaten by a kind of worm breeding in it, and consuming all the flower, the husk only remaining, whereby such misers have been sometimes enforced to pour it out into the water, thus making it away that it may not be seen, as being much ashamed of that which they have done. And the people's cursing in this case is spoken of, because it shall take effect to bring their great heaps of corn, thus covetously hoarded up, to naught. And this comes well in here next unto the watering before spoken of to the liberal, as showing, that contrariwise the miserable shall be cursed, who intend their own gain only, and for it bring many into great want and penury, but they for want of God's watering, shall come to want at the last either in themselves or their posterity. He that selleth corn, who is here blessed, is one that selleth at an indifferent price, when others, that cannot come to a greater, hold it in: yet it cannot hence be gathered, that in times of plenty the Magistrates may not lay up corn, whereby the people may be afterwards supplied at a reasonable rate, when there is a scarcity. For Joseph was for this much commended and promoted to great honor in Egypt as a most wise man.

To apply this also spiritually, if with-holding corn, which is food for the body, brings a curse, then much more the Ministers with-holding of spiritual food, as they do, that having the charge of souls suffer them to starve for want of duly ministering [Note] the word unto them by preaching.

He that diligently seeks good procureth favor, but he that seeks mischief, it shall come unto him; Having spoken of good things to be done before, Verse 24, 25, 26. viz. Alms-giving and selling our corn at a reasonable rate to the poor, when other misers seek by hoarding it up to inhance the price, now he saith somewhat to stir up to the doing of these good things betimes, for the word rendered diligently is 〈 in non-Latin alphabet 〉 seeking in the morning. He that doth thus betimes apply himself to do good to others, shall have favor both with God and men, but he that seeks by the hindrance of others to benefit himself, as the covetous Miser in hoarding his corn up, and with-holding alms from the poor, evil for this great wickedness in him shall come unto him, God's curse to disappoint him of his expected wealth, and the curses of men also, and hatred and infamy amongst them.

If it be demanded, whether it be not a sin to curse others, although they be such as be so ill disposed, as hath been said, that is, such as prefer their own private game so far, that to attain it, they do things detrimentall to the public.

I answer, although we be bound only to bless those that are our private enemies and hate us, yet cursing in some cases is not unlawful, viz. either in God's cause, when men are notoriously unfaithful to him, and either banding against him or shrink back, and stand not for him together with their fellow servants when there is need; or in the cause of the Commonwealth, as here, when men are apparently injurious thereunto through the base covetousness of their minds doing things whereby the Commonwealth is hindered, so that they may benefited. Thus it is said, Curse ye Meroz because they came not out to help the Lord against the mighty. And as six Tribes are set by Moses to bless, so six are set to curse notorious sinners, who are apparent enemies to God, and to the Commonwealth, because they bring down God's judgments upon the whole land by their sins. And therefore in such cases the curses of the people are God's curses, and they but his instruments to pronounce them; provided, that it be not done in way of private revenge, but for God, and for his people in general, to whom it will be a great benefit to have such cut off.

He that trusteth in his riches shall fall, but the righteous shall flourish as a branch. Lest any man against the threatening promised, Verse 27. should slatter himself, thinking by means of his riches to escape mischief, well enough, this Proverb is added, He that trusts to these, shall not escape, but fall into mischief and misery, build he his nest never so high; but the righteous, who seeks the good of all, and is full of charity, shall flourish as a branch, Psal. 1. and Jer. 7. as a tree planted by the waters side, bringing forth prosperous branches.

He that troubleth his own house, shall inherit the wind, and the fool shall be servant to the wise in heart. This Verse hath reference to Verse 24. where he commended scattering; now lest any prodigal fool should hereupon spend his patrimony and goods in vanity, bearing himself upon that saying, common amongst them. Spend and God will send, this Proverb is here commended unto them. As if he had said, take heed of scattering so as to trouble thy own house or family by rioting, whoring, spending upon evil company, jeasters, and such as employ their wits in making others merry, and pleasing them in their vain ways, in gaming, or any other unlawful course, by faring deliciously, going sumptuosly, or living idly: For by all these means and more, reckoned up by Lavater, do men trouble their own houses, when from wealthy, and renowned, they bring them down to be poor and miserable, and themselves also, being glad to turn servants to get necessaries for this life, and to do base offices, which before they would have scorned much, as the Prodigal in the Gospel, who kept swine for his living. Cajetan expounding the first clause here of a father too severe to his children, whereby they being discouraged fly out, and take evil courses, it being no more in his power now to rule them then the wind, which bloweth where it listeth, giveth this for the sense of the second; his children being thus made fools, and mad, so that he cannot rule them, become servants to wiser men, who know how to govern better, and therefore they like better to be servants to such, then sons to their father so full of austerity and rigor.

This I cannot mislike, it being one of the ways also, that Lavater mentioneth of troubling a man's own house to be too austere and sharp to those about him, being never pleased with anything that they do, but by his violent carriage disturbing all, so that they are ready like the wind to fly from him both children and servants also: wherefore I judge that the sense is the more full, if we join this Exposition to the other.

The fruit of the righteous is a tree of life, and he that winneth souls is wise. Having spoken of a wise man in the words before-going, The fool shall be servant to the wise in heart; now he showeth who is a wise man; he that laboreth to win souls, using wisely all good means to this end and purpose, is wise, and the fruit coming of his labors shall be the tree of life, that is, everlasting felicity spoken of by this name Revel. 3. 7. c. 22. and typified by the Tree of life in the Garden of Eden. Thus Lavater, who yet brings another, this is the fruit of the righteous man's labor, souls being hereby converted, are made as it were, Trees of life▪ always living and fructifying, and never fading or dying, for thus the comparisons before spoken of, go, Psal. 1. Jer. 7. and it is common in the holy Scriptures to set forth the good by the names of good Trees, the Fig-tree, the Vine, the Olive-tree, &c.

Some expound it thus, The fruit of the righteous is like the fruit of the tree of life, because man might freely have gone and taken and eaten of that tree, and having done so, he should have lived forever; so about a righteous and faithful Preacher, men have free liberty to come and eat of his fruit, that is, hear his instructions, and so live forever, and he that knoweth how to yield such fruit, is a converter of souls; the Vulgar suscipit animas, taketh souls, and is a wise man indeed, wherein it is alluded to the saying of Christ, Hereafter thou shalt catch men, and I make you fishers of men. And this Exposition is to be preferred, and so here is both that which may stir up to labor in this holy work, and bring such into estimation against the contempt of the base world, which preferreth other vocations before this, when as he that laboreth according to divine Art in this, is [Note.] the wisest man of all others, and if most wise, most excellent, and his calling such as none but fools will contemn; and also that is said here, which may stir all men up that would come to life, to come about such men, and to be diligent in hearkening to them, that they thus eating, may live forever, because there is no mortal man, but if he could enter into Paradise, he would, and eat of the tree of life there, and live forever. But how should a man attain to this Art? only by joining unto study and reading, to make us wise herein, servant prayer to God, who if he adds not to our labors his blessing, Paul may plant, and Apollo water in vain; and unto all these a life free from all scandal, all our speeches and actions being apparently fruits of this tree of life, that if any be not won by the word, yet seeing our good conversation, they may be won hereby, as Paul speaks of the conversation of wives.

Some by the righteous here understand the merciful, holding that he is said to be a Tree of life; because that by his charity many are fed, and their lives are sustained; but how then can the next words with any good sense answer to these? He that converteth souls is wise, plainly showing▪ that the feeding with the fruit of the tree of life, is of the soul and not of the body. The Septuagint seeing this incongruity▪ to avoid it, render the words thus, Out of the fruit of righteousness groweth the tree of life, but the souls of the wicked shall be taken away unseasonably, or by untimely death; but herein they go altogether from the words of the Hebrew text, respecting rather the sense by them conceived to be in them, then the words, as they do also in many other places: But here certainly they erred, because they would make up the sentence by opposite words, as commonly they do but although Solomon speaketh so for the most part, yet sometimes he doth not, as here, and Verse 29. 25. 22. and in many more places.

Lastly, for that Exposition before going, everlasting life is the fruit of righteousness, and as some add, a joyful life, and free from misery here also; this last cannot stand, because Verse 31. he saith, The righteous shall be recompensed upon earth, how much more the wicked? which were altogether inconsistent with that exposition, although by the Tree of life everlasting life be understood, as the reward of the righteous; the Reader may take it either way, but as I said before, the other is to be preferred as most consonant with another Proverb, Chap. 10. 21. The lips of the righteous feed many. See also Verse 31. For the last words here, see the like Jer. 23. Luke 23. If they do this to the green tree, what will they do to the dry? 1 Pet. 4. ult. of this a plain wrested meaning is given by some, the righteous of whom it was spoken before, as of a Tree of life with her fruit, shall be somewhat rewarded even in this world with blessings, therefore much more the wicked, who are so well worthy, with curses both here and hereafter: for thus the other places of Scripture before alleged as parallel with this should ill agree. The sense therefore is, that although the fruit of the righteous be life, and therefore he deserveth best of all other men, as doing the most noble work in the world, viz. Converting souls, yet even he shall suffer afflictions here, and it were ill with him, if he should not, because they are tokens of sons, to be without suffering, of bastards; much more then must the wicked, that many times live in prosperity here, suffer extremely in the world to come, when their foul sins, their impenitency, and unbelief, and hardness of heart shall come in remembrance. For the righteous being far less sinful suffer, therefore much more they.

CHAP. XII.

HE that loveth instruction, loveth knowledge, but he that hateth reproof is brutish, or a brute beast. Here patient bearing of reproof and chastisement is commended, as much conducing to make one divinely learned; hereupon the saying among the Greeks is 〈 in non-Latin alphabet 〉 , passions are instructions, but he is, and is like to continue as a brute, and no man, that hateth reproof, and deserved chastisement.

A good man obtaineth favor of the Lord, but a man of wicked devices will he condemn. A good man he is called here, that is upright, and without fraud, A man of wicked devices, is he that is full of deceit; he may carry it so fairly before men, that he may be commended, but before God he is condemned and can look for nothing in the end but condemnation to the pit of hell, all his fraud and foulness within being discovered, which lay hid before.

For Verse 3. it is the same with Chap. 10. 25. although in other words.

A virtuous woman is a crown to her husband, but she that makes ashamed is as rottenness in his bones. Of the honor of a gracious woman, see before Chap. 11. 16. Hebrew, A woman of fortitude; the Vulgar, A diligent woman; she is meant that is afterwards described Chap. 31. she is virtuous for this, that she is industrious in all points of good hus-wifry, and feareth God.

In saying, she is A crown to her husband, he meaneth a glory to him, because a Crown is an Ensign of Kingly dignity; and therefore to show, that a man, who hath a good wife, hath in her the greatest honor that in this world can be attained, he saith, she is a crown unto him, that he who hath her may account it no small blessing; and he that is to take a wife, may look at virtue more then at riches or beauty, or birth in his choosing. To signify this of old, the bridegroom and the bride in the day of their marriage had Crowns of Laurell or Myrtle put upon their heads, which used to be set upon the heads of Conquerors, they being hereby both declared to be Conquerors over extravagant lusts, to live together ever after in the lawful use of the marriage-bed, being always used as a remedy against fornication.

And it is noted by some, that David having taken this Crown from Uriah, when he lay with Bathsheba, his wife, had for this through the just judgment of God, his Crown hazarded, and life also, by his ambitious son Absalom. To this Crown it is alluded in the Song of Solomon, where it is said, My mother set a Crown upon my head in the day of my espousals.

For the next words, she that is adulterous, immodest, or lascivious, is rottenness to his bones; the disease of jealousy thus seizing upon him, then which there is none that more infeebleth a man's strength, set forth by his bones. Some for his bones, have her bones; but the Hebrew is of the masculine gender, and therefore it is meant of him, and not of her.

Nazianzen hereupon saith, that she is a sought and attracted plague, not to be fled from again by any means. And Chrysostom saith, That neither extreme poverty, nor any uncurable disease, is like unto jealousy. But on the contrary side he extols a virtuous woman for this, that she is a strengthening to her husband in all his misfortunes, so that now he can the more cheerfully bear them. And Tully saith, that anciently an adulterous wife was judged and condemned for a Witch, because that through this wickedness she stirred much hatred in many others against her husband, his friends, and her own friends also, and therefore to be revenged upon them, and to enjoy her wicked lusts still, none can be more apt to turn a Witch, thus by the Devil to be enabled hereunto.

And accordingly it is to be noted, that when Jehu charged Jezebel with whoredom, he added witchcraft also.

The thoughts of the righteous are right, but the counsels of the wicked are deceit; that is, the one thinketh sincerely how he may do good to others, to help them in distress, to right their wrongs, and promote the public good, if he be in any public place, but the wicked both alone, and together; devise how to cheat and cozen and to cover over their wickedness, when they have done it. Vulgar, The thoughts of the just are judgment. This is followed by Gregory, who upon this saith, that the just man erects a Court of justice within himself, and weigheth here in his conscience in all cases happening betwixt him and others, what justice requires him to do, and whether, if he were as that man, whom he hath to do withal, he would be so dealt withal, or so; and then resolveth upon that rule, As ye would that men should do to you, so do ye to them. And Bernard setteth forth the parts of this court thus, The conscience is the accuser, memory the witness, reason the judge, pleasure taken in sin the prison, fear the tormentor, all the delights taken in sin, being now turned into so many torments. And Ambrose comparing this Tribunal within, and other Tribunals together, saith, that others are but at certain times, many days coming between, this stands every day and hour. And Augustine saith, they are miserable men, that return not to the Tribunal within them, where they are in danger to be overthrown by the suits of their sins.

The words of the wicked are to lie in wait for blood, but the mouth of the upright shall deliver them. From thoughts here he proceedeth to words, both of the wicked and of the righteous, the one speaks in way of questioning with this man or that, with a deceitful heart seeking to catch somewhat from him to bring him into danger, but the other speaks so, as that by examining things, he may find how to deliver and save those that be innocent. Some understand this, as spoken of the words had betwixt the wicked, stirring up one another to mischief and blood-shed; Some of false witnesses, who thus cast many a man.

For the words of the righteous delivering them; some by them, understand themselves, because they being heard, answer so well in refelling the false accusations of their adversaries, that judgment is given on their sides; some by them understand even their accusers, or enemies machinating against them, but they speaking to extenuate their fault, save them, who should otherwise have been adjudged to death; it may be understood any of these ways, but chiefly of the first.

The wicked are overthrown, and are not, but the house of the righteous shall stand. He had before said, that wicked men's words tended to blood, their consultations, accusations and questions, being all for the finding out of somewhat against the righteous, whom with his family they desire to overthrow. But this overthrow cometh by God's just judgment upon them and theirs. The Vulgar rendereth it verte impios, and it is to be understood by some, as if it had been said, Overturne, overturn thou, O God, the wicked, and he, together with all his, shall be rooted out from being in any prosperous condition anymore forever. By some, averte, turn thou away, as spoken to the man conversing with him, turn and leave him a while, and afterwards come again, and ye shall see an end of all his prosperity, as in the Psalms it is also said. But the word 〈 in non-Latin alphabet 〉 is a participle, overturning the wicked, and therefore must be referred to some substantive, and what can that better be then the mouth, of which in the righteous he had spoken before, as delivering him? contrariwise here it is overthrown him utterly, for which one renders it, The wicked overthrowing themselves, but the just, who stands for the saving and delivering of others, shall have his house established to continue always prosperous.

A man shall be commended according to his wisdom, but he that is of a perverse heart shall be despised. Having spoken of the standing of a righteous man's house, now he addeth somewhat of the credit and estimation wherein he shall live, he shall be commended by all men for his wise and good carriage, whereby others speed the better: but the wicked for his deceit, and evil carriage shall be, despised, and by God's judgment brought into a poor and despicable estate; for that this is the meaning the next words show, Verse 9.

He that is despised, and hath a servant, is better then he that honoreth himself, and lacketh bread. These words are added to the former, to show, that as the foolish and wicked are despised, for the evil that is in them; so a man of wisdom may be despised also; but if he hath servants, that is, by his industry and providence hath gotten an estate by lawful means, thus rising from a poor beginning, to wealth, he is better by far, then one that cometh of a higher strain, and glorieth in this, that his Ancestors were great, and noble, but yet he for his part is very poor, and destitute of these worldly things; for if the other man be contemned for his mean Parentage, as he commonly is, yet the Gentleman, who is poor, is contemned much more. And this is spoken both to beat down the vanity of such men, and to stir up in them a care, and providence to uphold the estate by their progenitors left them, and not to squander it away in pride, lust, or prodigality, as too too many do. The Hebr. for these words, and hath a servant, hath these, and a servant to him, expounded by some, and is a servant to himself; That is, refuseth no servile or base labor, but doth any work which he lawfully may, thus increasing his means; but I rather prefer the former, because it is not a man so toiling to get worldly goods, that is despised, before he hath gotten them, but being thus grown wealthy, it is commonly objected, he was at the first but thus, and thus; and the Gentleman, although poor, through ill courses taken by him, hath him still in great contempt.

This Parable, or Proverb, then tendeth to the reproof of those, that do thus [Note.] despise such as be in a prosperous estate, and to teach us to forbear it, and vaunting ourselves of our kindred, being ourselves in a poor and mean condition.

A righteous man regardeth the life of his beast, but the tender mercies of the wicked are cruel. God, who made both man, and beast, and put the beasts into man's hands to serve himself with them, is merciful to them all; He saveth both man and beast, he provideth grass for them, and feeds the Fowls of the air, and the young Ravens that call upon him; and he made Laws, whereby it was provided, that their Owners should feed them; Thou shalt not muzzle the mouth of the Ox, that treadeth out the corn; and the beast must rest upon the Sabbath day, and if thou seest an Ass fallen under the burden, thou shalt lift it up, although it be the beast of thy enemy; wherefore it is said here, the righteous man, who regards God's ordinances, and aspires after a conformity to God, his heavenly Father, regards his very beast; That is, to feed it, as is necessary, to give it times of rest, that it may be the better able to endure the work, •• d not by uncessant labor be worn out in a short time; and in case of being in danger by any fall, or otherwise, to do what he can to save it; so that he is none of God's righteous people, that contrariwise useth cruelty towards his beast, he hereby looseth the certainest mark of being one of his Child • en; That is, viz. of being [Note.] merciful, as his heavenly Father is merciful.

And if to his beasts life a righteous man hath so great a regard, then much more to his man, or maid-servant, to feed, and show all needful savor to them. Therefore it is expressly ordained, that a servant all • o rest upon the Sabbath day, that his Wages be duly paid him, and that he be no way wronged. For the next words, the mercies of the wicked are cruelties; the meaning is, they are hard-hearted both towards their beasts, beating them without reason, and toiling them without end; and towards servants, and all others in estate under them, harsh, and hard-hearted, when any occasion to try them is given; if in time of famine many perish for want, they regard it not, neither shall have any relief from them; if there be War, and some be slain, or wounded, they are not affected. Likewise in case of sickness, or tormenting pangs, yea, to very wives and children they are cruel, [Note.] and hard-hearted; and note hence, that who so is thus, is wicked, for this is the character of the wicked, Their mercies are cruelties; all the mercies that any shall find in them, are such as have been said, and therefore worthy to be called cruelties.

He that tilleth his Land shall be satisfied with bread, but he that followeth vain persons is void of understanding. Here is encouragement for such as labor in works of Husbandry, or in any other lawful Calling, but they that spend their time in idle and vain courses are censured, as being without wit; but works of Husbandry are named as the first, and most anciently done, for the getting of bread, and most necessary for this life; for Adam tilled the ground, and Cain his eldest Son was an Husbandman; to Cincinnatus amongst the Romans, when he was at his Husbandry, was offered the Dictatour-ship of Rome, and many great men amongst them have frequently done works of Husbandry; and Elisha being at Plough, was called to be a Prophet instead of Elijah, that is, the head and chief of all others. Hezekiah is said to have built Store-houses for corn, and wine, and oil, implying his husbandry; for vain persons here spoken of, and following them, it is the busying of a man's self about the study and exercise of curious Arts, or Games, of which no profit cometh, but ofttimes much loss, to the weakening, yea over-throw of a man's estate, which because none but vain persons do, it is said, he that followeth vain persons is void of understanding.

We have read, saith Lavater, that some Emperors have put from their Court such as could run upon a Rope, do tumbling Tricks, Jeasters, and Stageplayers, &c. as vain persons: and indeed, what wit is there in men, that spend their time either to attain such skil, or to do many other rare feats, of which no profit cometh? But above all, they are to be condemned, that study, and spend their time to get skil, to attain to such Arts, as the main scope whereof, is to circumvent, and to gain out of other men's losses, as Mounte-banks, and Cheaters; for cursed is the gain [Note.] that thus cometh, and it shall prove bread of bitterness, instead of the good bread that nourisheth.

Lastly, they come here to be taxed, that because they have means, spend their time in idleness, being much for feastings, pastimes, or which is the basest of all, Venery, following Whores.

The vulgar Latin, for vain persons, hath idleness, the word is 〈 in non-Latin alphabet 〉 vanities, or vacuities, emptinesses, and therefore may also be understood of times spent in idleness; and if so, then as labor is here commended, so idleness for such, that it is not followed by any, but those that want wit, being as much void of it, as their time so mis-spent of profitable labor; of such one saith, Well may they be counted fools, because they live only like foolish beasts, or only breathe, as they do.

Some by vanities, opposed to tilling the ground, understand Merchandizing, in which there is great hazard, therefore he saith, they that follow such trades may prove fools, looking for much profit after a long voyage by Sea, but in vain, all being lost in returning home. Thus Jerome, Labor thy ground, ships come not from Carthage, it was good for Tyre that the ships perished, that they might labor their own ground, and so have bread, according to the saying, He that tilleth his land, shall be satisfied with bread, that he may not live of the uncertain danger of the waves, and shipwrecks, but of the fruits of his labor. And according to this, Plutarch calleth Merchandizings by sea 〈 in non-Latin alphabet 〉 , vain Arts, preferring the trade of Husbandry much before them.

According to this a comparison should be here made, not betwixt Laborers in Husbandry, and idle persons, or such as addict themselves to other vain ways of spending their time, but betwixt Husbandry and Merchant-venturing at Sea, which is improbable, because although thus profit comes not always in, yet so oft, and so much doth, that the Merchant Adventurer finds it not an idle, but very profitable trade, and great skill is required in those that follow it: and this was used by Solomon himself, and therefore he cannot be taken to say of such, that they are void of understanding; so that the former ways of expounding this text, is to be rested in, this last rejected.

The wicked desireth the net of evil men, but the root of the righteous yieldeth fruit. By the net of evil men here understand, their cunning devices to get the things of this world; he that is wicked desireth, that he had the Art, or skill thus to do, as being altogether intent to get gain, by fraudulent and deceitful means, but in the end no good will come to him of all this, no fruit will grow upon so rotten a root; but the just dealer shall be greatly blessed, and from his honest labor and just dealing, as from a root full of sap, the tree of thrift and prosperity shall grow up, which shall bear fruit enough, so that he shall have no want: vulg. The desire of the wicked is the muniment of the worst sort of men. but the root of the just shall profit; That is, they desire that the wicked may stand, and be in place and authority immovably, as thinking that it will be the better for them, who may so go on in their evil ways inepune; but this shall not be, such shall be far from being as a muniment, or place of defense to those of their own sort, to profit them thus, by keeping off Judgment from them; but if ye would know where a certain stander may be found, yielding this fruit, look to the righteous for he is like a tree deep rooted, and therefore shall never sade, but comfort shall be had always in righteousness.

Muffet following the vulg. expounds it thus; The wicked would gladly have a shelter against death, and destruction, which shall not be unto him; but the righteous rooted in Christ shall yield good fruit, and so enjoy this muniment desired.

Lavater, The wicked desireth the net, or hunting of evil men; That is, it is their delight by their subtleties and deceits to draw men to error, or to take the faithful to destroy them; even as the Fisher, or Hunter; but from all dangers God preserveth them, so that they continue as good trees, yielding good fruit, being nothing dismayed, or made to go from well doing by all the fears that they are put in, or assaults of temptation where-with they are assaulted in their faith. The word 〈 in non-Latin alphabet 〉 most properly signifieth a net, and not a muniment, therefore leaving that exposition, let us rest in the first, and the further amplification made hereof by Lavater.

The wicked is snared by the transgression of his lips, but the just shall come out of trouble. By the transgression of his lips here, understand evil speeches in general, and in particular, teaching false and erroneous doctrine; for this proveth as a snare in the end to the wicked, to their destruction; but if the just be brought no trouble for anything, that he hath said, or taught, he shall come well out again; This hath often been proved true by experience both in Prophets and Apostles, as in Michaiah, and Jeremiah, and in Paul, and the rest of the Apostles; and although many just men have been troubled, and not come out in this world, yet finally in death they have, it proving to them but a loosing to go to Christ, which •• best of all.

To this effect Lavater; But the words seem rather to be spoken of those that speak deceitfully, to ensnare others, the evil which they thought thus to bring them into, shall fall upon themselves, and they whom they sought thus to entrap, shall escape, and keep out of danger.

A man shall be satisfied with good, by the fruit of his mouth, and the recompense of a man's hands shall be rendered unto him. By the fruit of the mouth understand consolatory speeches, whereby the afflicted are comforted. He that applieth himself thus to deal with others, shall have a compensation at God's hands, when he shall most need; and if by deed he hath further been charitable, this also shall be abundantly recompensed unto him. Some understand this of the Hearers being satisfied with the fruit of the Teachers lips, but here are not two, but one only, and the same man spoken of.

The way of a foele is right in his own eyes, but he that hearkeneth to counsel is wise. Some there are, that conceive so well of themselves, and their own understanding, that with them all things are right, and well, that seem to them to be so; but Solomon saith, they are fools, for affection so preponderateth reason, that a man cannot so well see the right, touching his own things, as another man may do; therefore it is wisdom herein to take counsel of others.

A fools wrath is presently known, but a prudent man covereth shame. He that can bear nothing▪ but being offended is without any power to bridle his passions, is a fool; but the prudent man here called 〈 in non-Latin alphabet 〉 astutus, subtle, he covereth the shame, or disgrace, to which he is put by evil tongues by silence, hearing, but being as if he heard not the things spoken against him.

Thus Saul at the first shown himself wise, when some spoke of him contemptuously, how shall he save us from our enemies? he went away and said nothing; Some there be that are so subtle, that they say nothing for the present, but they lay the wrong done them up in their hearts, meditating revenge, when opportunity serveth.

But such are subtle in an evil sense, not in a good, as it is here meant, and are g • eater offenders, then they that are suddenly angry, and so vent their spleen, because they instead of being suddenly angry, are malicious, as Cain to Abel, and Absalom to Ammon, that had offended.

He that speaks forth truth showeth righteousness, but a false witness deceit; that is, when a man cometh to testify anything, if he sincerely declareth the truth in all things, he deals justly and righteously, and to his speeches therefore good reason that the judge and all men should attend; but when a witness cometh, that instead of truth uttereth lies, they hearken to him, are deceived; so that as thou wouldest in any case of controversy know the truth, have a care to find out witnesses that be just and upright, and abhor from liars.

There is that speaketh like the picrcings of a sword, but the tongue of the wise is health. Having in the former words spoken against false witnesses, now he compareth their lying and deceitful words unto swords that cut and kill, because by their false testimonies men are ofttimes cut off unjustly, as Naboth by the words of the false witnesses in Jezreel. Some more at large, by piercing words understand all manner of contumelious speeches, as cursing, railing, and reproachful speaking, and slandering. Some following the Vulgar, There is that promiseth and is pricked as with a sword of conscience; There be some false witnesses, that say they will testify great matters against the guiltless, but when they come to speak, their conscience troubles them so, that they cannot, but very imperfectly and interruptedly: but the honest discreet man speaketh health; that is, giveth a perfect and sound testimony for him that is in danger, whereby he escapeth. The word here used is 〈 in non-Latin alphabet 〉 signifying confident, There is that is confident, as the piercings of a sword; that is, bold enough to speak, but so lyingly and deceitfully to the cutting off of his neighbor, as that a sword in the hand ready to strike and kill, is not more dangerous, then the tongues of such men.

The lip of truth shall be established forever, but a lying tongue is but for a moment. Here Solomon goeth on in the same argument touching true speakers and liars, that which is spoken truly shall stand, none being able to gain-say it, but although a liar may be believed for a time, within a little while his falseness and deceit will appear.

Deceit is in the heart of them that imagine evil, but to the counselors of peace is joy; that is, they that devise evil against their neighbors, or plot how to commit any sin, can have no true peace of conscience, or joy, but fear and horror therefore; but they that study sincerely things that belong to peace, that is, how to benefit and reconcile others that are at difference, shall have joy through the testimony of a good conscience, bearing witness for them that so they do, and not against them.

There shall no evil happen to the just, but the wicked shall be filled with mischief; that is, the wicked shall not at any time be able to hurt them, that is, unless by God appointed to execute some corporeal judgment upon them for correction, or for their trial, which when they are, they are but as hang-men, doing the Judges will, not their own. But against the wicked all creatures are ready pressed to cut off, and mischief them; thus Lavater. Another, There shall no evil be prepared for the just; that is, no sin can be so coloured over, as to make a just man relish it, as one that is sound and healthful cannot be made to eat that which is unwholesome for his body, howsoever it be seasoned; but the wicked are filied with evil, as with meat and drink, as being delighted as much therein; so doth the devil, or the flesh season it to their palate, and make it seem good; and truly this agreeth well with the original, in which the word rendered evil is iniquity 〈 in non-Latin alphabet 〉 , and the verb is 〈 in non-Latin alphabet 〉 which may as well be rendered prepared or condited, as happen: the Vulgar, Non contristabit justum quicquid acciderit, altogether from the Heb • ew; neither is it true, that nothing can make the just sad, that falleth out▪ because it may, and doth fall out so, that he may sin, or there may be soul sins committed by others amongst whom he liveth; in both these cases he cannot but, be affected with grief. To hold us therefore to the former rendering, we have the sense already, there is no sin, that the just can be drawn willingly to commit, although he may through infirmity fall into sin, and rise again by repentance according to John. He that is borne of God sinneth not, neither can be. If it be expounded of evil suffering, the meaning is, not that such evils shall not befall the just at any time, but they shall seem nothing to him, how great soever they be, as Chrysostom saith, There is no evil can happen to the righteous, which he counts evil, but sin, the greatest evil besides being but as a spark of fire fallng into the sea, where it is presently quenched.

Lying lips are an abomination to the Lord, &c. A prudent man concealeth knowledge but the heart of a fool proclaimeth foolishness. For the former of these verses see before Chap. 617. for the next, this is the difference betwixt a wise man, and a fool that the one useth few words, and if his knowledge be great he boasteth not of it; but the other being very talkative, whereas he hath but a shallow brain, bewrayeth his folly. Cajetan, he concealeth some particular knowledge, or secret committed unto him, whereas the fool can hide nothing; but the first is best, he conceals not his knowledge so, as to keep it wholly to himself, but forbears vain-g • oriously to speak of it.

Heavinesse in the heart of a man maketh him to stoop, but a good word maketh glad. The Septuagint, A terrible word makes the heart of a man to stoop; and the Chaldee likewise, and if this be followed, here is a direct opposition, A good word, or comfortable, makes glad; and the sense is plain, he goeth away with an heavy heart to whom his Lord or King speaks terribly; but contrariwise with a joyful, to whom cordially: yea even the terrible words of equals, or inferiors sometimes make men heavy hearted, and the good and comfortable words of such, cheerful, either in sickness or any other affliction, or case of trouble in mind for sin.

The evil piercing tongue is by Gregory compared to a Viper biting one, for as this poisoneth and endangereth, and is not cured but by Treacle made of a Viper, and taken; so the wound made in the heart by a virulent tongue, is by the same tongue speaking comfortably, healed again.

The righteous is more excellent then his neighbor, but the way of the wicked seduceth them; that is, it is not wealth, but righteousness, which makes a man excel; so that a rightcous man, although he be poor, excelleth the rich man, that is wicked, which is also further taught and explained Jam. 2. 5. of this Jerome yields a good reason, saying, A poor godly man bears the image of Christ, a wicked rich man the image of the devil.

For the next words opposed, The way of the wicked seduceth them; The meaning is, their imaginations and thoughts, that it is not so (but he is the best man, that hath most wealth, and this is not the case of many righteous men, especially when the wicked have dominion but they are poor) make them to err, seeking by wicked means to get worldly wealth, and to think that when they have attained such or such an estate, then they will by repentance and charity to the poor, reconcile themselves to God, which being done, none can be in a better or more excellent estate then they. But this their way deceiveth them, and keeps them from this excellency, and so they live and die base worldlings and servants of mammon, when the poor honest man is the adopted child of God, and heir of his heavenly Kingdom; the Vulgar renders it, He that neglects loss for a friend is just; by some expounded, he that passeth not for his own loss, so that he may do justly to his friend or fellow, is a righteous man, or that exerciseth charity towards him, although this may seem to be to his detriment. But they that by oppression, deceit or hardening their hearts against charity, think to grow rich, and yet that no detriment will hence redound to their own souls, are seduced herein most foully. But although the word 〈 in non-Latin alphabet 〉 signifieth to remain, or to be left, yet how out of it this Exposition should be made of neglecting his own loss, I see not: for the other signification of the word excellent, or honorable, to render it hereby both agreeth best, and this understood, the Proverb is notable for the commending of righteousness above all worldly things to us all. Riches and honors attained to hereby, saith Chrysostom, in wicked men, are but like unto an old [Note.] Whores ill-favored face painted over to make it show beautiful, but take away the painting, and then it appears base and contemptible, but righteousness makes the face fair and shining, at the least in another life, like the face of our Lord Jesus in his Transfiguration. One renders it, The just is abounding above his neighbor, expounding it in wealth, with which God blesseth him in his just dealing; whereas the wicked, who is drawn away by his own deceitful imagining that by wicked means he shall become rich, through God's curse is ofttimes blasted in his estate, and made poor. But neither doth this reading agree with the original, neither is it often verified in that sense, wherefore I reject this Exposition also.

The slothful man roasteth not what he took in hunting, but the substance of a diligent man is precious. Lavater for slothful here hath deceitful, expounding it thus: as when a man hath hunted all day, and taken venison, yet sometime it happeneth so that the dogs eat it up, and he never roasteth it, or hath good of it; so by the just judgment of God the goods ill gotten by the fraudulent, sometimes are torn again from him, or spent by others, he never having any comfort thereof. But the substance of the diligent is precious, that is, what by honest labor is gotten, is durable, as precious gold. To this of Lavater do I subscribe, and the word 〈 in non-Latin alphabet 〉 here used signifieth not slothful, but deceitful; but because the word diligent is opposed to it, our New Translation rendered it slothful respecting rather the condition of 〈…〉 ts-men here spoken of, who are slothful for doing any works of husbandry, being only addicted to the pleasure of hunting, and hawking, then the signification of the word. The Vulgar Latin in following the sense also, not the signification hath it, non inveniet fraudulentus lucrum suum, the deceitful man shall not find his gain. The words properly signify the deceitful man shall not burn what he took in hunting; whereupon Rab. Joseph saith, that it was the manner of old, when a man had taken fowls, to burn their wings, and that hereunto it was alluded, it being mence, that as he that taketh fowls, but keeps them not till he hath burnt their wings, hath no profit of them, because they sly away again; so he that getteth worldly wealth by deceit; wherefore this gain is nothing worth, but that which is gotten by honest labor, is gain to be valued and accounted of indeed, as gain that will continue.

In the way of righteousness there is life, and in the path-way thereof there is no death. Having spoken much in this Chapter in the commendation of righteousness, now he concludeth with the greatest motive of all others to follow after righteousness; to them that do so is life, that is, joy and prosperity here, and life everlasting hereafter, and here is no death, or which is as a death, sorrow and sadness in worldly respects: For he meaneth not, that the righteous shall not die by a natural death, for so all men must, Rom. 5. 12. Heb. 12. but that they shall have no such sorrow, as hath been spoken of, which as the Apostle saith, is unto death nor suffer death eternally as the wicked shall.

CHAP. XIII.

A Wise son heareth his fathers instruction, but a scorner heareth no rebuke. 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 goodness, and good teaching of him, it may apparently be seen; but the scornful, wicked, proud son, who is impatient of any reproose, or correction, is so far from being one that commends his good Father by his life, that he disgraceth him.

A man shall eat good by the fruit of his mouth, but the soul of transgressors shall cate violence. The first part of this Proverb see before, Ch. 12. 14. The meaning is, he that instructeth others in goodness, shall another day be rewarded accordingly as Daniel saith; They that turn others to righteousness, shall shine, • s the stars in the Firmament; but contrariwise, they that with their mouths either sin 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 eat, and feed continually upon a most tormenting and violent death, as all the damned do forever-more: wherefore it stands everyone 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 verse. 2. wherein Transgressours with their mouths are threatened with violence; therefore let everyone keep his mouth, as his life: if evil words endanger thy life, as they do, take heed of them, as of death it self. And well were it with evil tongued persons, if they were in danger of a corporal death only, for by thy words, faith Christ to such, thou shalt be condemned; for which cause let us remember, and with all carefulness put in [Note.] practice 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 sense.

The soul of the sluggard desireth, and hath not, but the soul of the diligent shall be made sat. Thus Hebr. and the Chaldee speaks to the same effect, but 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 do, that for want of action and labor he wanteth sustenance; or because Hebr. it is only the slothful desireth not, which may as well be supplied obtaineth not, as desireth not, and then here is shown, how vain 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 careful to do good, that shall be satiated here-with, they that are not shall never have them, although they believe they shall.

A rightcous man hateth lying, but a wicked man is loathsome, and cometh to shame, Hebr. shall make to stink, and to be ashamed. Of stinking, thus Jacob speaketh to his sons, after that bloody massacring of the men of Shechem, telling them, that they had made him to stink in the nostrils of the Nations about: And the Hebrews told Moses, when they were the more hated by Pharaoh for his sake, that he had made them to stink before Pharaoh. So it is here meant, that wicked liars stink, and are an abomination to all the godly; That is, so as that they abhor their company, and to be amongst them; they that do not, are made by them to stink, and to have shame spoken of them, because they associate themselves with such companions.

Righteousness keepeth him that is upright in the way, but wickedness overthroweth 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 soon seduced, when temptation cometh, as one over-thrown, and cast down.

There is that maketh himself rich, yet hath nothing; and that maketh himself poor, yet hath great riches, Hebr. There is that maketh himself rich, 〈 in non-Latin alphabet 〉 , and not all, or not anything; That is, he hath not anything: Of these words, divers expositions are given by divers; some, there is, that vain-gloriously pretendeth himself to be rich, and liveth accordingly, but is indeed a poor man. Another again, that is rich, saith, and doth so, as if he were poor, the better to avoid charges; some, there is a man that is poor, who makes himself rich through the contentation of his mind; another that is rich, makes himself poor, through his covetousness, because he is a rich man that is content with his own estate, and he poor 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 mind, and thinking some things, and beholding some things again, with no good eyes, and lightly feigning some things to himself through vain hope, through desiring is always more indigent. And the Apostle saith, Godliness is great gain with contentation.

The covetous man for his insatiable desiring of riches, is by Nazianzen compared to Tantalus, and the Dragon, that keepeth treasures, but maketh no use of them.

Lastly Beda, There is a man that makes himself rich having nothing, in that being poor in this world, yet he gets him faith, and other graces; but that rich man, who is void of grace, is poor; to which that of James agreeth, The poor 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 vainglorious [Note.] and covetous take notice each one of his sin, to turn there-from, and above all riches, let us all aspire after the spiritual.

The ransom of a man's life is his riches, but the poor heareth no rebuke. Of 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 means he hath sometimes much trouble, and contention, from which he cannot come off, but by paying good sums of money; but the poor man hears 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 meddling with those that have nothing, but only such, as by whom gain 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 poor man without hearing is presently condemned, and executed.

Some, a man that hath wealth is hereby encouraged, and regards not the menaces or quarrels of other men against him, because he hath where-with to defend himself, and so cannot be made to yield to the will of others, in that which he conceiveth to be evil, and consequently dangerous to his soul, and therefore he is hereby said to run so in his life; but a poor man being required by the rich and mighty to do anything, and threatened if he doth it not, is presently overcome through fear, he stands not to hear any further threatening, because he dares not.

Thus August. The poor man being required by the rich to testify for him; answereth, he dares not; but then he promiseth him a reward; and if he will not, threatens him: then the poor, unable to bear this, yieldeth, and giveth false testimony, and by this word bearing, the vulgar renders it, the poor man beareth no reproof. But herein the sense is more respected then the signification of the word, which is, to hear.

Lastly, riches laid up in Heaven by charity, are a ransom, which Chrysostom proveth by the Parable of the rich man, that laid up his goods for many years; for as he by this means lost his soul, so he that is charitable saves it; for he that hideth his goods, laying them up, and not distributing them to the poor looseth his soul; but he that brings them forth, and distributeth them, delivers it. According to this then the meaning is, riches given away in alms, are as a ransom of the soul; and he that contrariwise hoordeth them up, shall one day hear that sharp reproof, Thou fool, this night shall they fetch away thy soul from thee: But the poor man having nothing to give, shall never hear any such rebuke. And this exposition is of all others most genuine, and next unto it, that of Augustine immediately before going.

Lavater saith, that Clemens Alexand. expounds these words, as I have said; but because the blood of Christ is the only price of our Redemption, he rejecteth this; and there is good reason I confess to do so, if by Redeeming, or Ransoming should be understood properly the paying a price sufficient; but understanding by a ransom parting with our worldly goods to the poor, for Christ's sake, which who so doth, shall be delivered from death, and received into everlasting life; I see no cause of rejecting it, but embracing it, as the best sense; yet the same Lavater hath another exposition upon the last words, which is not improbable, the poor man heareth no rebuke, whereby the idle are rebuked and threatened with want for their idleness, and so they come to be pinched with poverty, which if they would have hearkened to such reproof, they needed not to have fallen into, but might have had also where-with-all to have borne it out, if at any time they had been endangered; for so he expoundeth the first words of riches, being a man's ransom, alleging the saying of Anacharsis, Rich men are like unto great flies, that break through the Spiders web, in which little flies are catched, and hang, and die; so rich men, by the strength of their own wealth, break through the net of the Law, when poor 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; the rich are many times endangered by their wealth, but sometimes again they have a benefit hereby; if they fall into the enemies hands in war, they are spared for a ransom; if they have enemies, that seek by suits in Law to wrong them, their wealth will defend them; so the poor that endureth 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 poor the King meddleth not in this case, neither doth he hear any rebuke; the rich being begged off, and denying relief, is railed upon by the sturdy Rogue, but the poor man not. &c. thus, and divers other ways he heareth no rebuke.

The light of the righteous rejoiceth, but the lamp of the wicked shall be put 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 soon goeth out, and ends in the darkness of misery.

Thus Lavater, and some others, who also expound the light of fame, which to the righteous increaseth, but to the wicked is soon put out, and so put out as that it cannot be lighted, or come to shine anymore; as flax flaming, that hath water poured upon it, is not only put out, but oppressed, as the word here signifieth, never to flame anymore.

And it is to be noted, that two words are here used, 〈 in non-Latin alphabet 〉 light, signifieth a greater light, as the light of the day, and 〈 in non-Latin alphabet 〉 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 more, it being his continual study, and meditation: from a little light of the Prophets such increase to the dawning of the day, and the arising of the Day star in their hearts; but the Lamp, or little light which the wicked have, goeth out again, as is shown in the foolish Virgins, and so they had no joy of the Bridegroom's 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 withereth.

Only by pride cometh contention, but with the well advised is wisdom. This is chiefly spoken in case of men's consulting together about truth, or error, the best or worst way of doing things: if they be proud, that reason together, one preferring his own 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 own weaknesses are, then things are wisely and peaceably transacted.

The proud man thinks himself so wise, that he scorneth the advice of others, and doth of his own head whatsoever he lusteth, but by this means many contentions arise; so one self-conceited man becomes the Author of one Heresy 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 own wit; he only that is well advised, before he attempts the broaching of any new opinion, is wise, and he is well advised, that seeks 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 means 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 labor shall increase. This sentence is plain, 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 lawful 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 sick, but when the desire cometh, it is a tree 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 first fruits of the Spirit, sigh together, looking for the adoption of the Sons 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 cometh not, this makes the heart to pine away; but the desire accomplished in due time, and not deferred, heateth, and reviveth a man's languishing spirits; But hope of the life to come, saith Gregory, erecteth the mind to eternity, and feeleth nothing, that a man suffereth in the mean season.

He that despiseth the Word shall be destroyed, but he that feareth the Commandment 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 threatening, despiseth the Word of God, and shall perish; but he that trembleth at the Word, as Josiah did, fearing to do against it, shall have a reward; so much doth God 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 fountain of life, to depart from the snares of death. Here by the way, or law of the wise, is meant his teaching the Word, or Commandment before spoken of, whereby is commended the exposition before going, against the contempt of God's Ministers; the Word taught by them is God's Word, and it keeps from the snares of death, which are everywhere laid to take, and will take them that are not instructed, or being instructed against them, despise it.

Good understanding giveth favor, but the way of transgressors is hard; That is, he who feareth God, hath so much favor done him by God, that he is kept from trouble, whereas the wicked by means of the many troubles, that come upon them, find their ways harsh, and rugged.