Commentary on the Old Testament Volume 2-4

CHAP. XXI.

THe Kings heart is in the hand of the Lord, as the rivers of water, he turneth it whether soever he will. As rivers of water by God's hand are turned, so that sometime they run forward, sometime backward, as the river Jordan, of which David saith, in speaking of the Miracle that was wrought upon it, What ailed thee O Jordan, that thou wast driven back? so when God pleaseth, he can turn the Kings heart, that is running to cruelty and injustice, to lenity and justice, so that he shall not do to his Subjects as he had intended. Of this we have many examples, of Ahab towards Elijah, of Jeroboam towards the Prophet, whom Josephus calleth Jadon, that came to threaten the Altar that he had made for Idolatry; and of Nebuchadnezzar towards the three Children. And he turneth likewise, saith Lavater, other men's hearts, as Esau's towards Jacob, who came out with a purpose to kill him, but he kindly embraced him; and Laban's also, who pursued him in fury, but made a League with him.

As Cyrus, by digging trenches in the ground turned the river Euphrates, that ran before through Babylon, but he did it with great labor, God without. The Septuagint for rivers of water, hath force of water; whereby is implied the great violence whereby the Kings heart is carried, yet turned by God, as he pleaseth. Therefore let Kings voluntarily yield to the will of God, and submit themselves to be governed by him, and not stay till he cometh by force to turn them, lest he [Note.] deal by them as by Nebuchadnezzar, take away the heart of a man, and give them the heart of a beast, and drive them from their Kingdom; and let Subjects, having a wicked King, pray to God, that he would turn his heart; but not when his heart is turned, and there is some appearance of hope of living more comfortably under him, to suspect him, and yet to refuse to comply with him anymore forever, since this were a mocking of God, to whom we have prayed, and a rejecting of his grant obtained, a slighting of his favor, to the bringing down of more wrath upon us. For ver. 2. see chap. 16. 2.

To do justice, and judgment, is more acceptable to the Lord then sacrifice. By sacrifice here, understand all duties of piety, praying, preaching, hearing of the Word, &c. it is therefore meant, that when these duties are done, and we are frequent herein, yet if justice, and judgment be not done by us, we are not for these accepted of, yea, our sacrifices are abominable, Prov. 8. 15. Esa. 1. 13, 14, 15, 16. And the reason is, because love is wanting, which is shown by injuring no man, but dealing justly with all men. And he that loveth not, hateth, and is hated of God, and therefore cannot be accepted in anything that he doth, neither is any present acceptable, which he bringeth; as a man accepteth not of a gift from him, whom he hateth.

He that executeth Justice, and Judgment then, and as is elsewhere added, showeth mercy, if he sacrificeth, is highly accepted of, for he is bidden, Offer to God the sacrifice of righteousness, and of praise; but the wicked are forbidden so to do.

An high look, and a proud heart, and the plowing of the wicked is sin. Jun & Vulg. the light of the wicked is sin; and so it is Hebr. Some by light here, understand the best duties done by the wicked, for which they seem to be children of Light, yet being done by them they are sin; whereupon it is that Augustine calleth them, being done by the Heathen, Splendida peccata, bright shining sins. But others understand the two things before spoken of, the high look, and proud heart, which are the light and glory of the wicked, because that in their pride by an haughty carriage, and other outward pomp, they think that they shine as bright lights in the eyes of others; and this is the rather to be received, because there is no conjunction copulative, as in the New Translation, but the word light is put by opposition to those two before going, as if he had said; The proud look, and heart, even both these, in which the light of the wicked standeth, when they are in prosperity, are sin; or they make their prosperity sin, by being thus turned by them into sin, as fuel that feeds the fire, is made all fire.

The vulgar renders it, The high look is the dilatation of the heart, and hereupon some Expositors say, That by the high look is the covetous eye meant, which looketh after, and aspireth after a great and high estate in this world; he which hath, enlargeth his heart after wealth more and more, the more he aboundeth with it. But this agreeth not so well to the word, high, for covetous men rather crouch low, and abase themselves to get, they care not how; it is therefore doubtless spoken of the proud, who are puffed up by worldly wealth, which they have unjustly gotten, or their fathers before them; this makes them to look with so high and supercilious a look upon others, and hereby it is said, their heart is enlarged, or extended greater, according to the common saying. He swelleth with pride; but Hebrew it is not, the high look is the dilatation, but the high look and the dilatation of the heart; and then followeth, the light of the wicked is sin, in the sense before said; or if we understand by light acts, and exercises of light, That is, the doing of religious and charitable duties, wherein a light is given to lead others to the same, then it is to be understood; thus; The high look, and heart swelled with pride, yea, the very light; the pious practices of the wicked are sin, and no less abomination then their pride, which God despiseth.

The thoughts of the diligent tend only to plenteousness, but of everyone that is hasty, only to want; That is, true industrious and provident men consider well in all things what they go about, to do it well, being patient of continual labor, and so they grow wealthy; but he that is for the most part idle, when he cometh to doing, is rash, and inconsiderate; or when he cometh to bargaining, hereby that which he hath, is wasted, and he is brought to poverty, according to the saying Hast makes wast.

The getting of treasures by a lying tongue, is a vanity tossed to and fro, of them that seek death. Of goods gotten by lying, and deceit, here are two evils set forth.

• 1 They are vanities tossed to and fro; That is, they are vain and transitory, going from one to another, and not long continuing with him, that getteth them by such wicked means.
• 2 They bring their Owners to death, and destruction forever; they get the world, but loose their souls; and therefore they, who thus seek worldly goods, seek their own death, which who but a mad man will do?

Of Liars for gain there are four sorts; 1. The false Witness, who is hired for money to swear. 2. The corrupt Judge, who judgeth for Bribes. 3. The crafty Lawyer, that undertakes a bad cause for a Fee. 4. The Flatterer, who by speaking pleasingly circumventeth his neighbor; And this is spoken in opposition to that, ver. 5. of diligence, tending to abundance; as if he had said, contrariwise he, that seeks wealth by lying.

The robbery of the wicked shall destroy them, because they refuse to do judgment; Junius renders it, the calamity of the wicked, but all others robbery, or rapine, as 〈 in non-Latin alphabet 〉 signifieth, and best agreeth with the premises; for hereby is shown how they seek their own death, that get by lying, both false Witnesses, and corrupt Judges, &c. are robbers, they rob men of their goods, and are therefore said to be companions of Thieves: To refuse to do judgment, is to go from the way of justice and equity in their dealings in Courts of Justice, between man and man.

The way of man is froward, and strange, but as for the pure his work is right; That is, the way of man, who is but natural, and unregenerate, is cross to the way which God hath commanded us to walk in, and strangely differing from it; but the way of the pure in heart, who are borne again of the Spirit, is always right in respect of the intention of his mind. and if he erreth at any time, he turneth again into the right way by repentance.

Some will have it said to be strange, because against the nature of one reasoonable: of the tediousness of a scolding wife, see Chap. 19. 13. Now the trouble of such an one is otherwise set forth.

The soul of the wicked desireth evil, his neighbor findeth no favor in his eyes. It is the description of one set upon mischief, one, a neighbor dwelling near unto him, and his acquaintance and friend, is no more to him then another man, so eagerly is he carried to the doing of evil, yea he will wrong his own brother, or father. This is true in the covetous desiring unlawfully his neighbors inheritance, as Ahab did Naboth's vineyard, and in the drunkard, who when he rageth through strong drink, strikes, and kills, if he can, everyone that cometh in his way without respect of persons.

For Vers. 11. see before Chap. 19. 25.

The wise man rightly considereth the house of the wicked, but God overthroweth the wicked for their wickedness. Heb. overthrowing the wicked into evil, or throwing him, so also Junius, whom Muffet followeth; and the meaning is, Although the wicked prosper for a time, yet he that is wise, as being taught by the word, looks upon his house as ready to come to ruin, and having the cause of this evil in it, viz. the materials thereof gotten by blood, Hab. 2. 11. and that hereby he is thrown into evil, when for this God's judgments seize upon him, and destroy him, see Psal. 73. and 49.

He that stops his ears at the cry of the poor, he also shall cry himself and not be heard. He stops his ears that heareth not he poor and miserable to relieve them; in saying, that he shall cry, he meaneth, that he shall fall into misery likewise, and then seek for some comfort, but in vain, as we may see in the example of Dives and Lazarus; and if this happeneth not in this life, yet it shall certainly be so in the life to come, as in the example propounded.

A gift in secret pacifieth anger, and a reward in the bosom strong wrath. The word rendered gift is 〈 in non-Latin alphabet 〉 the reward or present 〈 in non-Latin alphabet 〉 by the first of which say the Hebrews a lesser gift is set forth, by the other a greater, and so the meaning is, a Judge being angry with a malefactor, by a gift, although small, given him in secret, is pacified, the cause of his anger being not great; but let him be never so angry, a great gift pacifieth him in case of the greatest offense. Some distinguish thus, A gift promised secretly, lenifieth him, but being given, much more, but the first is best. And it is to be noted here that 〈 in non-Latin alphabet 〉 signifieth to extinguish wrath, as well as to mitigate it, and therefore it is hereby intimated, that the Judges wrath is as a great fire; but as a great quantity of any heavy things, not combustible, being cast together upon this fire covering it all over, the fire not being able to pierce through, goeth out; in like manner by great presents the great wrath of the Judge is extinguished. But this is not spoken as approving such doings, but to show how it is with corrupt Judges, as was touched before, Chap. 16. 16. and Chap. 17. 8. yet it is applicable to God the just Judge of all the world, If by gifts given in secret, we understand alms secretly given; for hereby his strong wrath is pacisied, neither do we read of anything else as able to do it, Matth. 25. Alms are therefore by Cyprian compared to the water of Baptism, as that once extinguiheth the fire of hell, being once administered; so Alms often given, often extinguish the fire of God's wrath, when it ariseth for sin.

Augustine comparing it to oil, speaks likewise of the same, and whereas oil rather increaseth, then extinguisheth the fire, it is said, that although it commonly doth so, yet if it be cast upon lime burning, it quencheth it. And for secret giving Alms, he bringeth in that which Elishah bad the widow do, viz. to shut the door of her house to her, and then to pour out of her little oil, promising, that so it should increase miraculously; for in like manner this miracle of extinguishing the fire of God's wrath, and procuring mercy from him, which is as oil to make us cheerful, is not wrought but the door being shut, when we pour out our oil, that is, when we exercise mercy, we are close and secret, and seek not hereby the praise of men.

It is joy to the just to do judgment, but destruction shall be to the workers of iniquity. Junius, To do judgment bringeth joy; that is, the joy and peace of a good conscience here, and everlasting joy hereafter, when the just shall shine as the firmament; Hebr. The doing of judgment a joy to the reighteous, which by Lavater is expounded of the content and comfort that he taketh in doing that which is right, as when he hath delivered any that were in danger to suffer wrong, or being tempted to any injust action he hath grace to resist, and to do rightly, although to his hindrance.

The vulgar Latin for these words, destruction shall be to the wicked, hath Pavor, fear shall be to the wicked, expounded by some of the Judges doing justly: for when he doth so, the just hath cause of joy, because he is out of the danger of his censure, and the wicked, who would otherwise rob, or be some way obnoxious to him, is cut off; But when this is done, other wicked men surviving fear. Some by judgment, understanding mercy to the poor shown in secret, according to the verse before going, expound it thus, to give Alms is a joy to the just, because he thus provideth for the securing of all the rest of his estate, and is sure of a reward in heaven; but the wicked miser is always full of fear of being robbed, and losing that, which he hath with so much care, and stretching of his conscience gotten, because there is no fence by Alms set about it, and if his conscience be awakened, he hath inward horror in respect of the wrath to come. Some, the just hath joy, and is delighted in well-doing, but this very thing is a terror to the wicked, because his goodness condemneth the wicked man's naughtiness, as it is said, The Queen of the South shall rise in judgment against this generation, and condemn it, for she came from a far to hear the wisdom of Solomon, but they would not hear the wisdom of Christ, who was greater then Solomon, for to be condemned is matter of terror. Some because the word rendered fear cometh from 〈 in non-Latin alphabet 〉 to bring forth, which when a woman doth, she doth it not without great fear and sorrow, expound it of the fear, in which wicked men do their wicked facts, as the Thief when he breaketh through and stealeth, the Adulterer in regard of her husband, whom he defileth, the rioter seeking to the night for fear of being seen; but contrariwise, doing rightly to the just is secure without fear or care, full of joy and comfort. And of the wicked man's travelling with, and conceiving sin, we read Jam. 1. 14. Job 15. This, if the word hath such a signification, which I cannot find, were excellent; but that it signifieth pavor or fear none doubteth, and therefore I think it best to follow the Vulgar, especially because so it answers best to joy, and I see nothing against any of the Expositions premised, and therefore indifferently embrace any of them.

The man that wandreth out of the way of understanding, shall remain in the congregation of the dead. The word 〈 in non-Latin alphabet 〉 rendered dead, signifieth also Giants, for which the Vulgar renders it so, and by Giants Devils are commonly understood, for their Gigantean qualities, wonderful power and cruelty. If it be rendered dead, the meaning is (if this deadness be taken for corporally dead) he shall fall into some sepulcher or other of the dead, and there remain and perish, that is, do like unto one that goeth out of the common road, who cannot in some places go far, but he cometh amongst these sepulchers, which amongst the Jews were made near to common roads in the fields, and therefore such a man going out of the way came soon amongst them; or for this wickedness he shall be adjudged to die: Or by the dead understanding the spiritually dead, it is meant, that the heretic going from the truth, is now no longer to be counted one, that is living amongst the living, but dead amongst the dead, because he is as a member cut off from the body, thenceforth living no more, as Augustine reasoneth: And if he were orthodox before, now he is twice dead, or twofold more made the child of hell, then the Pharisees once, as all are by nature, and now the second time by falling away from the truth, so that indeed the heretic is more the child of hell, then the very devil, for he was but once made so, the heretic twice. If it be understood of Giants, or Devils, then the meaning is, that none other end is to be expected by him, that erreth from the right way, but to be cast into the place of terrible and cruel Devils, there to abide forever and ever, yea, he is continually in the assembly of Devils here, as having them for his friends, companions, allies, and [Note.] fathers. To this effect Athanasius, heretics go about every whither with their father the Devil, hawking after causes of iniquity: and Nazianzen calleth such a company the Devils fortress, there he hath an Army, saith he, there are his guard and defenders, and legions of unclean spirits. A dreadful case then are they in that err from the way of true doctrine either by departing to heresy, or out of the way of righteousness or holiness hereby taught.

He that loveth pleasure shall be poor, and he that loveth wine and oil, shall not be rich. Vulg. He that loveth banquets, and that loveth wine and fat things. Heb. A poor man loving mirth, and loving wine and oil shall not be rich. The Cald. and Sept. also render the first words so but the Sep. goeth far from the Heb. in the last, He that loveth wine and oil to riches. The word 〈 in non-Latin alphabet 〉 signifieth either oil or fatness, as Lavater readeth it, understanding hereby all delicate and dainty fare, as also sweet ointments, in spending which upon their bodies they of the East were very profuse, and some touch hereof is given in the woman, that poured a box of ointment very costly upon the head of Christ, of the preciousness of which see there in the history. The meaning is plain, a poor man, that is given to pleasure, and fare daintily, and to drinking, shall never be rich. For indeed he that is thus addicted, although he be rich now, shall not long so continue, but become poor.

The wicked shall be a ransom for the righteous, and the transgressor for the upright. The Vulg. here renders it, The wicked is given for the just, leaving out the word ransom, which is Heb. 〈 in non-Latin alphabet 〉 and there is no word signifying, is given. To keep therefore to the New Translation it is meant, that the righteous and wicked both being in danger of God's wrath, the wicked is taken, and cut off, and he preserved, as is shown Ezek. 9. and was verified in the example of Jeremiah and Baruch, who, when all the City of Jerusalem was destroyed, were preserved. Some expound it of the wicked wronging the just by imprisonment, deprivation of goods or life, they shall come to suffer in like manner for their thus using of them. But I adhere to the first: so the seven men of Saul's posterity were made the price of redemption, as it were for righteous David, and his people, when they were hanged up, and the famine ceased, which before endangered their lives. Thus when Israel was spared, and Egypt, and Ethiopia suffered, it is said▪ I will give Egypt and Ethiopia for thy ransom; which way soever it be taken, it is a comfort to the just, as showing God's care to deliver him; as it is a great comfort to a poor subject taken by the enemy, and carried away captive, to know, [Note.] that his Prince will pay his ransom; but a terror to the wicked, that liveth yet at home, to know that he shall go to live in slavery in his stead. He then that is wicked, that fareth best in this world, can have no joy of it, if he considers this well; for he hath but a time, and that very short, to live thus, and then he must go into misery forever, and the just man, whom he thought miserable for his present afflictions, shall be delivered, and live joyfully for evermore.

There is a treasure to be desired, and are in the dwellings of the wise, but a foolish man spendeth it up. Hebr. 〈 in non-Latin alphabet 〉 will devour it, we may understand this either of wealth, and plentiful provision of the best food, for this doth oil or fitness commonly set forth: or if by oil mercy to the poor be understood, as was before said, it is meant, that such spend in charity much, and yet have abundance; whereas the foolish covetous man devoureth all that he hath alone, not that he spends so much upon his body, but he devoureth all by his covetous mind, being poor and destitute, because he hath not the power to use his wealth that he hath; but is a slave or servant to it; or he is said to devour it, because he hoards it up, and giveth not to the poor, as the wise do, but keeps all to himself, and his children; or his foolish and prodigal spending consumeth it, together with his improvidence, and witless ordering of his affairs. It is not here commended unto men, to gather abundance and to set their hearts upon thus doing, but propounded as an encouragement to do wisely, because through God's blessing it shall be thus with the righteous and provident.

He that followeth after righteousness and mercy, findoth life, righteousness, and honor. The just dealing man, that liveth in the fear of God, and is charitable, is through God's mercy in Christ accepted of for perfectly righteous, and so shall after this frail life ended, live eternally in heavenly glory; yea, he is in [Note.] the way of living long and prosperously here also, and coming to promotion and honor amongst men.

He then that thinks without following righteousness and mercy, to be justified by faith, and saved, shall be deceived; they are only the just and merciful, that attain to this, or if they have been wicked, turn whilst they have time, and thenceforth follow this way.

A wise man scaleth the City of the mighty, and casteth down the strength of the confidence thereof. Here wisdom in war is preferred before strength: a wise Captain with a few men by his warlike stratagems shall prevail to win a strong City, when as a foolish and unexpert Captain with a great power of men shall be repulsed, and made to depart without doing the work. Some understand it of a man fearing God, and so setting to this work by seeking his help first, as the Maccabees did, and miraculously prevailed against their Enemy. Some of an Orator that is wise, sent Ambassador, and persuading by his Oration the yielding of that strong hold, which is otherwise invincible. According to the first and last of these it is said, Let Arms give way to the Gowne, and the Laurel to the Tongue. And again, Parva sunt for is arma, nisi sit consilium domi, Arms abroad are of little force, unless there be counsel at home.

Chap. 18. 21. Is the same in effect with Verse 23. He that keeps his tongue, keeps his soul from troubles, therefore that resolution of David, Psal. 39. ought to be every man's resolution.

Proud scorner and haughty is his name, that dealeth in proud wrath. This is spoken of one that being crossed in his ways uttereth himself in words or deeds like a proud and disdainful person, all that he getteth by so doing is an ill name, and infamy, which all men naturally decline, and avoid, as joying in a good name, but grieved at discredit.

The desire of the slothful killeth him, for his hands refuse to labor; to the same effect is Chap. 13. 4. If an idle person could by wishing and desiring get sustenance, he would live, but idleness so prevailing with him, that he worketh not, and working being the only way to get it, he wanteth, and starveth, and dieth in misery, for it is so ordained, He that will not work, let him not eat.

He coveteth greedily all the day long, but the righteous giveth, and spareth not. Here the diligent, who is called righteous, is opposed to the idle, the one goeth on in desiring without working, but in vain, for he is in extreme want; the other hath not only for his own necessity, but to give to the poor also, and giveth daily.

The sacrifice of the wicked is abomination to the Lord, how much more when he bringeth it with a wicked mind? Of the first clause here, see Chap. 15. 8. Touching the other, He bringeth it with a wicked mind, that expects for this to be justified from the sins in which he liveth, and still goeth on, as the Lord challengeth the Jews by his Prophet. Touching false witness, Vers. 28. see Chap. 19. 5.

A wicked man hardeneth his face, but the upright directeth his way; that is, as one upon a journey wandering out of the way, although he be admonished of it, yet goeth on, setting his face stiffly still on the way wherein he is, and will not be moved to turn it to any other; so a wicked man in the way of sin will not turn his face from it, but obstinately goeth on therein whatsoever comes of it; but the just contrariwise considereth, and hearkeneth to directions given him out of the word, and if he findeth at any time that he is in an error, he returneth and taketh into the right way again, living by rule, and not by lust.

There is no wisdom, nor counsel against the Lord. That the counsel of the Lord shall stand, see before Chap. 19. 21. now it is further said, that howsoever men consult to frustrate it, they shall never be able; Joseph, in the counsel of God appointed to honor, came to it, against all the wicked plottings of his Brethren; the Children of Israel, whom God promised to bring out of Egypt, came forth against all the opposition that Pharaoh with all his power could make, with many more.

The horse is prepared against the day of battle, &c. Psal. 33. 17. it is said, That an horse is vain to save, but here, &c. Psal. 3. 8. Salvation is of the Lord.

CHAP. XXII.

A Good name is rather to be chosen then great riches, and loving favor rather then silver and gold. This may seem strange, seeing that in riches there is reality, but to be spoken well of amongst men, what is it, but the empty air, beating with a vain sound, but doing no man any good?

Ans. If it cometh from virtue and well doing, it doth a man more good sometime, then money, as namely, when such a man hath occasion to speak, he shall be more willingly heard for his good, and the good of others. 2. For this, sometime great preferment cometh. 3. After death, when riches fail, this continueth. 4. If he hath children, they shall fare the better, and find more favor for his sake.

If it be said, some wicked men have a good name amongst men▪ and some righteous men are reproached, and vilely spoken of; it is true, but their good name is not the name here spoken of, which is founded upon virtue, for they come to it through deceit, by reason of the shallowness of men, that can look upon one only superficially, and not discern the evil that is in him. And for the just, defamed for righteousness, this is no infamy, but fame before God, and all good men, because such are the blessed of the Lord. But why is love preferred before Gold or Silver?

Ans. Because sometime a friend in the Court is better then a penny in a man's purse, and he that is be friended, hath his cause well ended.

2 If war happeneth, and he falleth into the enemies hands, to find favor then with Nebuchadnezzar, as poor Jeremiah did, is more then to abound with gold and silver, as Zedekiah, and his Princes; Nehemiah a Captain, finding such favor with Artaxerxes, benefited himself, and all his Country-men the Jews: and how much good came of Ahasuerus his favor to Ester? always provided yet, that there be a concurrence of God's favor with the favor of men.

A prudent man fore-seeth the evil, and hideth himself, but the simple pass on, and are punished. The evil here spoken of is the plague, or the judgment of war, or some other general judgment coming for sin; the prudent seeing this bideth himself by flying to God in prayer, for there is for such an hiding place, under his shadow, and seathers, as the Psalmist speaketh. Prudence also teacheth in time of danger, by enemies, or persecutors to flee for shelter, from one place to another, as Christ said to his Disciples, When they persecute you in one City, fly to another; and in time of the Plague likewise, provided, that we first and chiefly fly to God. 2. Be not over timorous, for this showeth little faith. 3. Herein [Note.] each one hath respect to his Calling, not for fear of infection to forsake that; such as have a Calling to attend upon the sick, and Women great with child, or in travel at such time, not now to forbear, but to have confidence in God, and do their Office, and likewise such, as to whom the care of burying the dead belongeth. Lastly, they that stand in nearest relation to each other, Wife to Husband, Children to Parents, Spiritual Pastors to their flock. For,

1 There is a special promise, that a charge shall be given to the holy Angels, to keep thee in all thy ways, and he that rests under the feathers of the Almighty, shall not fear the pestilence that walketh at noon day.

2 If the Angels bear thee not above the danger of the Plague, and the bodykilling infection thereof, yet they shall certainly bear thee with Lazarus dying into the bosom of Abraham; see my exposition upon Psal. 91. for further instruction in this point: The simple goeth on, and is punished; That is, the foolish opposed to the prudent, the wicked, that are without piety, and the rash, through their fool hardiness run into apparent danger, either of the sword, or plague, and so perish, and die without comfort. These evils coming are not by them looked at, to be stirred up hereby to repentance, but being this way unfenced, they lie nakedly open to them, to be devoured hereby, and then to be swallowed up of the bottomless pit forever.

For verse. 4. wherein humility is commended, see before, chap. 18. 12.

Thorns and snares are in the way of the froward, he that keeps his soul shall be far from them. Thorns prick and hurt, and snares hold, and trouble such as are taken therein; in saying then that these are in the way of the perverse, or wicked, he meaneth sins are as snares, taking, and holding the wicked to their destruction, and as thorns pricking and galling their conscience, and particularly sins that they fall into, through the worldliness of their minds, the cares of this life, for they in special are sometimes compared to thrones and briars, and sometimes to snares, like unto which the day of Judgment shall come upon the worldly minded: He that keeps his soul; That is, from being worldly, having his mind lifted up to things above, and laying up a treasure in heaven shall be free from them, for he shall not be in any such danger. Therefore we are here taught how we may escape the danger of these thorns, and snares, viz. by keeping our souls, not suffering worldly cares to take place in our hearts, but being heavenly minded and spiritual; for thus we shall count all things here as dross, and dung, in comparison of the knowledge of Christ, and the benefit coming hereby, and so not think worldly things worthy the setting our hearts upon them.

Some by thorns, and snares, understand troubles, and vexations, through manifold sufferings here, and hereafter, from which he that keeps his soul, is free; for although he hath his sufferings in this life, yet he is not hereat vexed, but rejoiceth in them, by virtue of his faith, and is sure, that he shall forever be free from the future sufferings in hell fire.

Lavater also addeth, that by snares are meant the snares of the Devil, whereby they are entangled that are taken with Heresy, and that thorns and snares are in their way, as was said before of the slothful, hindering them from going in the way of righteousness, to which last I cannot subscribe, because they are said to be in the way of the perverse, as a punishment, that we may be deterred from walking that way, and have a vigilant care of ourselves continually, that we be not by any means drawn into it. They are not then spoken of, as being in their way to hinder their coming out of it into the right way, which they have no mind to do, but to show the dangerousness of the way, that they are in; for the other Expositions, they altogether make the sense most full.

And of the snare of the Devil, in which the wicked are, the Apostle speaketh saying, If God will give them repentance, that they may come out of the snare of the Devil.

Traine up a child in the way wherein he should go, and when he is old he will not depart from it. This is according to the common saying, Quo semel est imbuta recens servabit odorem testa diu. As a new vessel is seasoned, so it will hold the tang a long time. Sometimes it is not so, but for the most part it is, and therefore Parents must instruct their children be times, and season them with knowledge of the Principles of the Christian Religion, and cause them to live accordingly; as it is said of Abraham, and Joshua, and his house.

The rich ruleth over the poor, and the borrower is servant to the lender. How the rich rule over the poor, is commonly seen, because they labor for them, and are commanded by them, and the Debtor is a servant to the Lender, because that by the Law, if he were not able to pay, he was to be sold for a servant, and so payment was to be made, or to serve him.

He that so weth iniquity shall reap vanity, and the rod of his anger shall fail. Muffet, the rod of his anger shall consume him; That is, he who is injurious to others, and afflicteth them, shall by means of his own unrighteous dealing, be at last consumed himself, and wasted, through the just judgment of God.

The vulgar to the same effect; He shall be consumed by the rod of his anger: But the Now Translation is word for word according to the Hebrew: but the word rendered fatle, signifieth also consume, and if him be understood, the first rendering and exposition is good, shall consume him; and then the sense is plain, as hath been said. It is aptly spoken next unto that of the rich, ruling over the poor, ver. 7. the rich being hereby warned to take heed, that he rule not with rigor, for if he doth, and wrongs the poor, he doth but sow the seed of his own ruin: evil done to others, will bring forth the like evil to him again, and that with increase; yea, the rod that he hath, which is put for an ensign of power, That is, his dominion before spoken of, being thus abused, against a poor man, with whom he is angry, shall turn to the bringing of him down so, as that he shall become poor also, and then his former power shall fail him.

He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor; A bountiful eye he is said to have, that giveth to the poor, because by looking upon him in misery he is moved thus to do. Of his being blessed, see Mat. 25. and in this life, Psal. 112.

Cast out the scorner, and contention will go out, yea, strife and reproach shall cease. By the Scorner here, understand not only one that is given to mocking, but also that thus urgeth others to impatience, whereupon hot contention followeth: or one that scorns, and mocks at the Prince, or chief Rulers of the Land, seeking what he can, to vilify him in the estimation of the people, whereby they are ready to rise up in rebellion against him, or them. If there be any one such, the Prince is here required to take him away; That is, to cut him off, and to quell the rest, that are stirred up by him to mutiny. All are not to be animadverted against for this one, but he is to be rooted out, or a few, and then the rest will be quiet, and such contemptible speeches shall be heard no more.

He that loveth pureness of heart, for the grace of his lips the King shall be his friend. These words do aptly follow the other, about casting out the Scorner, for now he showeth on the contrary side, whom the King should have in estimation, viz. a man of a pure heart; That is, him, who is sincere, and upright in his whole life and carriage, that is no mocker, but full of wise and gracious speeches, tending to peace, and righteousness. A wise King, that would be loved, and honored of his Subjects, must cast out the Scorner, and take such a man unto him.

The eyes of the Lord preserve knowledge, and he overthroweth the words of the transgressor. By knowledge here, Muffet understandeth a man that knoweth, and feareth God, over him are God's eyes continually to preserve him; but the wicked man, who is but a man of words, praying haply, and speaking as well as he, the Lord overthroweth, who looketh not so much at the words, as at the heart, and works of him that attendeth upon his Worship, and Service.

Lavater understandeth the Holy Scriptures, wherein Divine knowledge is contained, of these the Lord hath a special care at all times, to see to their preservation, although Persecutors burn up as many Books as they can come by, as did Antiochus Epiphanes, and Dioclesian afterwards, yea, and learned men, who teach, and set forth the knowledge herein contained. And by the words of transgressors, the raging words of wicked Persecutors, who threaten destruction to the Church, and people of God, he overthroweth, and bringeth them to nothing, which was most notably fulfilled in that Antiochus aforesaid.

Of the sloth full spoken of, ver. 13. who saith, A Lion is in the way, see before, ch. 15. 19. The meaning is, he doth as if there were a Lion in the way of working; That is, deadly danger, for so he declineth it, and keeps back from labor.

The mouth of strange women is as a deep pit, he that is abhorred of the Lord falls into it. Of a strange woman see before, chap. 2. 16. 7. 5. Now her mouth is compared to a deep pit, because that by the flatteries of her mouth simple men are made to fall into fornication, which is as a deep and dangerous pit, in which he perisheth that falleth; and who is that? but the man whom the Lord for his great sins going before, giveth over to a reprobate sense, and he is ready to fall into this, and others sins, and to commit them with greediness, and this for the most part is the Glutton, and Drunkard, and the idle person, against whom, ver. 13.

Foolishness is bound in the heart of a child, but the rod of correction driveth it away. Of correcting children see before, ch. 13. 24.

He that oppresseth the poor to come to riches, and that giveth to the rich, shall surely come to want. The first clause here is plain; for the second, he is meant, that feasteth the rich sumptuously, and spends prodigally upon them for vain-glory, as some do: For when thou feastest, saith Christ, invite not the rich, yet not absolutely forbidding it, because it tendeth to the increase of love, but it is a greater act of love to invite the poor; so that if that be done, and this neglected, but much more if the rich be feasted, and the poor oppressed, God is offended, and the rich that doth thus, shall by him be brought down to poverty. Lavater understands it of a man that having oppressed the poor, for which he is complained of to the Judge, and that he may find favor with him giveth some great present to him. He shall come to poverty either by the Princes picking some quarrel against him, and so squeezing him, or by enemies breaking into the land, and taking of his goods away from him, according to the former of which it is said, Quod non accipit Christus, tollit fiscus. The vulg. He shall give to one richer and want; that is, will he, nill he, one richer shall spoil him, as he hath spoiled the poor.

Basil setteth forth this by a comparison taken from Fishes, the great devoureth the little, but then cometh a greater then he, and devoureth him. Cajetan understands God by the richer, to whom he giveth, when he is by him deprived, but this is forced. Some understand two ways of coming to poverty here spoken of: 1. By oppressing the poor. 2. By giving largely to the rich in hope to be abundantly recompensed, but in the end his goods being thus wasted, and no recompense coming, he remaineth poor. To me it seemeth to be of larger extent, when God hath committed the goods of this world to thy dispensation, and thou comest to distribute them, then to give them to rich friends that have enough already, and not to the poor, is the way to come to want the true treasure, and so to be most poor, and miserable indeed, a thing too commonly practiced: but let this be a warning to thee, if thou beest wise, to incline more to the poor, though strangers, then to the rich, although familiar friends, or kinsfolk, for so thou [Note.] shalt surely have a treasure in heaven, otherwise thou shalt surely want one day as well as he that oppresseth the poor.

It is a pleasant thing to keep them within thee, they shall withal be fitted to thy lips. Here, and verse 17, and verse 19, 20, 21. is a general exhortation to hear the words of knowledge, it being shown, that no small, but great good will redound to everyone that doth. The things to which we are exhorted are, 1. In humility, to hear all the instructions before going, and to believe them, verse 17.

Bow down thine ear, and hear the words of the wise, for he must hear in all humility, and submit to be guided hereby, as by the words and instructions of him, that is only wise, that is, the Lord, who would be made wise hereby, and not lean to his own understanding, which is foolishness, yea, enmity to God and his wisdom. 2. To apply our hearts hereunto, and apply thine heart unto my knowledge, for we must have hearts to hear and understand, as well as ears to hear. 3. Having heard, and heard with the heart, to keep them within by serious meditation, and remembering. Vers. 18. It is a pleasant thing to keep them within thee; thus we are commanded to let the word of God dwell plenteously within us, as good seed being sown must be kept within the ground, that it may spring up and fructify, and lie deep in the ground, because where there is no depth of earth, although it springs up, it soon withereth again, and this must be done out of a delight taken herein. 4. Not so to keep them in heart, as not to speak of them, for which it is added, They shall withal be fitted to thy lips; the good hearer being one that talketh of the word which he hath heard, and spends not his time after this in vain and worldly talk altogether, for out of the abundance of the heart the mouth speaketh; the word heard is as living water flowing out of the belly to eternal life.

The good or benefit redounding to a man that heareth, as hath been said, is first confidence in God, Vers. 19. That thy trust may be in the Lord, for none but such can trust in God, in others if there be a confidence, it is none other then presumption, and the obedient hearer that trusts in God, shall not be deceived; for his words be the words of truth, of which he is ascertained, for he is a God that cannot lie, though all men be liars.

Secondly, wisdom, to answer any man that asketh thee concerning the faith and hope that is in thee, that thou mightest answer the words of truth to them that send unto thee; of which see also 1 Pet. 3. 15. others, that are no diligent hearers, or having heard, hide it not within them, if they be asked, can answer nothing, but stand like stocks and blocks, which is a most shameful thing in matters of greatest concernment. Lavater observeth here, that this exhortation is now inserted, because that from Chap. 10. hitherto, he having delivered wise and dark sentences, from henceforth to Chap. 25 he altereth the course of his speech, proceeding by way of command, as a father speaking to his son.

Beda thinks, that Solomon hitherto propounded only what he meditated upon in private, but now proceeding to press these things to his son, for whose learning he penned them, he thought good to premise this exhortation, and then to come to the charge giving, which followeth; but because he often exhorted before also to hearken, this cannot stand, but rather it is probable, that fearing, lest in uttering so many things the hearer should grow drowsy and dead-hearted, he here quickens him again to give diligent attention to the end. And indeed so prone [Note.] are all hearers to drowsiness, as Eutichus, when Paul prolongs his speech, as that they have need by the way to be often stirred up to attention, as is the laudable custom of all zealous preachers of the Gospel, and we have much ado also thus to quickensome some hearers, or to keep them waking.

Rob not the poor because he is poor, neither oppress the afflicted in the gate, for the Lord will plead their cause. In giving his charge he here beginneth with the Proverb last set down verse 16. against oppressing the poor. Rob not the poor, because he is poor, that is, take not advantage of his poverty to wrong him; and thou that are a Judge, adventure not for this to oppress him by a false judgment, for although there be no might in him that thou needest to fear, yet there is in his God, who will plead for him, and will surely spoil those that spoil him; for to oppress in the gate, is to oppress in judgment, because the Judge was wont to sit in the gate of the City.

Make no friendship with an angry man, and with a furious man thou shalt not go; Lest thou learn his ways, and get a snare to thy soul. Men and women are apt by nature to take any evil infection from others if they converse with them that be infected, therefore as society with any that are infected, is to be eschewed, now sin is an infection, and as other sins, so anger, for which end companying with such is to be taken heed of. And the companion of the furious gets a snare to his soul, because such a man being but a little provoked, is ready to kill and slay his very friend in his mad fit, as Alexander is said to have done by Permenion; and to fall by the sword, and by a snare is all one, because either brings death.

Here is warning given against surety-ship, of which often before Chap. 6. &c.

Remove not the ancient land-mark which thy fathers have set. Of removing the land-mark, see Deut. 19. 14. where the Lord forbiddeth it, and Deut. 27. 17. where he curseth it.

Touching the diligent, of whom it is spoken, verse 29. see Chap. 21. 5. but here it is said, such shall stand before Kings, intimating more then wealth, that he shall attain unto, and that is honor and dignity through the public employment in which he shall be employed; for he that is wise and industrious in managing private affairs, the King will soon spy out, and employ in the public, gathering from hence, that he is a most sit man for it.

CHAP. XXIII.

IF thou beest a man given to the appetite, put a knife to thy throat, &c. Here is a charge against gluttony, to which some men of great appetites are very apt, when they are at good cheare; Heb. for these words, If thou beest a man given to the appetite, it is, If thou be master of a soul. The vulg. If thou hast thy soul in thy power. It it to be understood as a precept against gluttony, as many Expositors take it, the sense is plain, refrain thyself at a feast, and be not tempted by delicious meats and drinks to excess, as thou wouldest keep thy soul from destruction, for he is 〈 in non-Latin alphabet 〉 the master of his soul, that keeps it from coming under the power of evil lust, the being overcome of which, is to be brought into thralldom, and so to inevitable destruction; wherefore the Translation should go thus, Put thy knife to thy throat, if thou wouldest be master of thy own soul; that is, keep the power of it to salvation, and not betray it to so base a thing as gluttony and drunkenness, to thy destruction. It seemeth to me not to be unlike to that of our Lord, If thy right eye offend thee pluck it out, and cast it from thee, so if thy appetite offend thee, cut thy throat rather with thy own knife, then that it should do so to the endangering of thy soul, because the soul is far more precious then this life, and therefore to kill the one, to save the other, is wisdom, and to indulge the one, and destroy the other, extreme folly. Yet this is not spoken, as though in any case one might cut his own throat, God forbid, for such die in the foul sin of blood-shed; and so there is no mercy for them, no more then for Judas, Saul, or Achitophel, it [Note.] being never heard, that any faithful, but desperate persons did thus, and if by faith one be saved, then they that end their lives in despair, are certainly damned, and this be spoken by the way against the dangerous tenet of some, that some selfemurtherers may be saved, whereby it is to be feared, that some have been animated to this most unnatural sin. But a man subject to this temptation is bidden rather then yield unto it, to cut his own throat, to show in what detestation he should have this gross sin, so that if thou abhorrest from cutting thine own throat, [Note.] thou must abhor here-from, it being all one to be a glutton and a drunkard, and a murderer of a man's self, and that not only in respect of everlasting life, but of this present life also, because many diseases, which are mortal, are gotten by surfeiting, the pleuresie, the dead-palsy, the dropsy appoplexie, burning-fevers, the painful-gout, shaking palsies, loss of appetite, and wit, and dimness of the sight before the time.

Some there are, that understand this of speaking, because a man speaks through his throat, when thou sittest down with a Ruler, who makes a great show of love unto thee in inviting, and sumptuously feasting thee, beware lest when thy heart is merry with wine and good cheare, words fall from thee, whereby advantage may be taken against thee, for Princes sometimes invite for a color to entrap their guests, as Absalom did Amon, and Richard 2. King of England the Duke of Buckingham, Arundel, and Warwick, and then took and clapt them up in prison. And the rather they incline to this, because the Ancients had their Symposia, or Philosophical feasts, wherein they sitting down together, feasted one another with witty sayings, and discourses, as was touched in the Preface.

Lastly, some expound this mystically of coming to the Lord's Table, who is the Lord and Ruler over all, and of the care that everyone should have that cometh hither, as thou wouldest be master of thy soul, and not lose it, now put thy knife to thy throat, be cautelous and circumspect, as about a matter of life and death, because he that eateth unworthily eateth damnation to himself, and so putteth a knife, as it were, to his own throat to kill himself. But if it be taken thus, how shall we understand the next words?

Desire none of his dainties, for they are deceitful meat, unless we shall say, they are deceitful, because they that sit down here, do by this precious and dainty thing deceive themselves, by placing confidence in the bare eating in respect of salvation, taking no care about eating and drinking worthily, or unworthily. I conclude, that the first exposition is most genuine, this last one made besides the intent of the Writer, yet such, as unto which it may be not unprofitably drawn, and the like may be said of the middlemost exposition also.

Labor not to be rich, cease from thine own wisdom, &c. Vulg. Put a measure to thy wisdom, which is expounded thus, Although I have before commended the wise, and the industrious, saying, that they should have riches and plenteousness, yet let none grounding hereupon, labor after riches and abundance in this world, having attained to a competent estate, and being supplied with necessaries for this life, but now cease using his wits this way more, lest that which was before but necessary frugality, be turned into base and damnable covetousness. But the Hebr. word is, Cease from thy understanding; the meaning yet may be the same, seeing that man ceaseth from using his wits about this or that, who puts a measure thereunto. Worldly wisdom, which is here spoken of, putteth a man on, the more he hath to labor for the more; but this is here forbidden, and therefore to do so is a sin, even the sin of covetousness.

Moreover, worldly wisdom puts a man on by wit, without taking pains in a lawful Calling, to seek riches, as doth the Mountebank, the Cheater, the Gamester, the crafty Lawyer, the Stage-player, and the jeaster, together with all those that use any fraud in buying, and selling, falsifying weights, mingling things unprofitable with profitable, &c. yet these kinds of men labor also, for they work with their wits, by circumventing others to enrich themselves, and therefore it is aptly said unto them, Labor not to be rich, but cease from thine own understanding.

The words following are a reason, why we should not labor for riches, anymore then our necessity requireth, they are nothing; and, Wilt thou set thine eyes then upon them? for, riches have their wings, and fly away as an Eagle, to Heaven. The vulgar, Lift not up thine eyes to riches, which thou canst not have, Hebr. Wilt thou make thine eyes to fly to it, and it not? whereunto if we add by way of supplement to be had, and it is not to be had; it will be the same in effect with vulgar Latin, and then the meaning is, Look not after the getting of such riches, as are not to be had or gotten lawfully; That is, either by covetous laboring after them, when thou hast no want, or employing thy wits to deceit; for, such riches have their wings like an Eagle, and fly away to Heaven; That is, they suddenly fly away, as an Hawk, being by thee never seen more; as the Faulkenor having lost his Hawk, being flown from him; for so goods ill gotten soon vanish, and if their place be looked for, in his house that is greedy of gain, it is nowhere to be found; and therefore a comparison is here fitly made, with Eagles feathers, for of them Albertus writeth, That being laid amongst other feathers, they do in a short time corrupt, and consume them, as he saith, that he had tried by experience in Goose feathers; so ill gotten goods consume those that are well gotten, be the ill gotten never so few, for which he saith, that one feather of an Eagle doth it.

Some also expound the flying to Heaven of returning to God, from whom they came at the first, by him to be disposed of, taking them from the covetous, and deceiver, and giving them to others. If we understand according to the New Translation, and it is nothing, then the vanity of riches in this world are hereby set forth, Wealth is as a thing of nothing, and therefore not worthy to be looked after, and the transitorinesse of worldly goods, they are suddenly gone ofttimes, as the Eagle upon her wing soareth up aloft, flying soon out of sight, I take it to be meant of riches ill gotten, because they that are well gotten are said to be God's blessing, and such as have them are promised that they shall inherit them, and leave them to their children after them.

And of ill gotten goods Chrysostom saith, They are as Leaven, which although but a little, leaveneth an whole lump of Dough, so they corrupt all the rest. A rich man then, that thus getteth worldly goods, may lock them up, and make them as sure as he can, but there is a strong thief, Covetousness within, that will break open all his locks, and he shall loose them again.

Eate not the bread of him that hath an evil eye, for as he thinketh in his heart. so is he; Vulg. In similitudine arioli & conjectoris, but the Hebrew is, as New Translation; the vulgar therefore not regarding the words, seemeth to set forth this as the sense: He is like unto a Wizzard, who conjectureth at things, and speaks accordingly; so he, when thou art eating with him, biddeth thee eat, and drink but meaneth not so, because he conjectureth, that thou dost so by him, when he is at thy house, and this agreeth well to the reading in the New Translation, as he thinketh, so is he; he thinketh thee to be one, that speaks in this kind, Contra animi sententiam, and so he speaketh to thee.

But who is the man of the evil eye here spoken of? Some say, The envious man; some, a base niggardly man, that pineth at the consuming of his meat and drink by his friends, and neighbors, that come in unto him in love, and good will, and he seemeth to be likewise affected to them.

The morsel that thou hast eaten thou shalt vomit up, and loose thy sweet words; That is, by reason of his envious eye, his meat, when thou perceivest this, will be unto thee but as meat, which thou canst not digest, it will do thee no good and the good words which thou usest in thanking him, and being merry with him, thou shalt lose, for thou shalt find, that all thy good cheare was not worthy so much as thanks: whereas Lavater hence gathereth, that discourses at table should not be grave, and about matters Theological, but pleasant and merry Christ, whose example must be our imitation, was not so strict, when one at table gave occasion of such serious discourses, by saying, It is good to eat bread in the Kingdom of heaven; for he took the opportunity to utter that parable of him, that made a marriage feast, as he sat at table, wherein he discoursed of matters [Note.] most grave and divine. And before that, he gave instructions about feasting directing what guests to bid, and to use all humility at such meetings. From whence we may rather gather, that at meat all the time is not to be spent in merry talk, but some good, and serious discourses ought then to be entered into, which may be for edification, as we are required that all our speeches should be, and not filthy, nor jesting.

Speak not in the ears of a fool, for he will despise the wisdom of thy words. To the same effect our Lord biddeth, Cast not pearls before swine, fools understand not acute and sublime discourses, or sayings, and therefore they deride them as vain; but we are not to count everyone a fool that is not presently benefited by our teachings, but such as refuse to be taught, or show manifest contempt; for to seek by instruction to better such, were as if a man labored to join again together the parts of an earthen pot being broken, or as if a man should speak to one in a dream, or as Lavater hath it, sow his seed upon barren and thomy ground.

Enter not into the field of the fatherless, for their redeemer is mighty, and he shall plead their cause with thee. Before these words he saith, Remove not the ancient bounds, Hebr. 〈 in non-Latin alphabet 〉 the bound of eternity, whereby is intimated, that he who goeth about to wrong the fatherless of their inheritance, meddleth not with that, which is settled not for a time, but forever, and therefore he shall both lose his labor, and have God for his enemy, who will stand to maintain it, though the poor orphan being a child, and weak, cannot.

Verse 13. 14. Propound nothing else but correction-giving to children, of which see before, Chap. 22. 15.

My son, if thou be wise, my heart shall rejoice, even mine, yea, my reins shall rejoice, when thy lips speak right things. This is spoken according to Chap. 10. 1. A wise son maketh a glad father, and the word I is iterated, even I, for the greater emphasis; some think it is supplied thus, even I rejoice, as in a thing, wherein I am nearly concerned, because the sons or scholars profiting in wisdom and knowledge is by the father or master counted as his own profiting, so well-pleasing and delightful it is unto him; according to that of Seneca, I never take so much pleasure in knowledge when it is enclosed only in my own breast, as when I have some fellows to partake hereof together with me. So Paul calleth the Philippians his crown and his joy.

Let not thy heart envy sinners, but be thou in the fear of the Lord all the day long. Vers. 17. For surely there is an end, and thy expectation shall not be cut off. Against envying the wicked in their prosperity, see Psal. 73. for fearing God, and constantly holding on so to do, in saying thus he implieth troubles, and sufferings, which are ofttimes to the righteous, when the wicked prosper; but he exhorteth to persist in fearing God all the days of thy life notwithstanding this, and that upon this ground, for surely there is an end, &c. both the prosperity of the wicked shall have an end, and the miseries of the righteous, and which is more then that, that which through hope thou expectest in the world to come shall not fail thee, but be accomplished in God's good time.

Here an application is made of that which was said Chap. 20, 1. against drunkenness, unto which, riotous eating of flesh is added also. And the drunkard and glutton are both alike threatened with poverty. And it is added, Drousinesse shall clothe a man with rags because drunkenness and gluttony by vapors ascending to the brain cause drowsiness: against gluttony also it was spoken before in this Chap. v. 1.

Buy the truth and sell it not, also wisdom, instruction, and understanding. Having in the verse before exhorted to hearken to father and mother, by whose wise counsel a young man may be guided in the right way of truth, now he biddeth buy the truth, that is, if it cannot be attained otherwise, as for the most part it cannot by parents, because many of them are very ignorant and corrupt, yet be at cost with other teachers, of whom thou mayest learn the truth of God, and be made wise and learned to salvation; and because young children have neither the wit, nor money wherewith to make this purchase, it is the duty of parents to do it for them, intending more with their purses going this way to make them wise, then to make them gay in apparel, and well monied in their purses, as most do, to their children's undoing forever. But now take notice of it (O ye parents) and take notice of it (ye children also) that true wisdom is the pearl of more value then all other pearls, as Christ setteth it forth, and therefore buy this, although others must go for it, yea, even all that is precious in this world, some money for instruction, and all, and life also, if need requireth, for [Note.] Christ, the wisdom of God, and the truth, as he is called. Sell it not, that is, on the contrary side sell it not for a little money, by with-holding whereof thy child wants instruction, or for worldly gain disposing of thyself, where thou wantest frequent preaching, or for love of worldly wealth forsaking the truth in anything. For he that doth either of these, sels this invaluable pearl for dross and dung, as Esau did his birthright for a mess of pottage.

Lastly, to show that truth and true wisdom are inseparable, he addeth to these words, sell not the truth, also wisdom, instruction, and understanding. Sell away the truth, as hath been said, and sell away wisdom, buy it not, and buy not him, and so live and die a fool, and perish everlastingly.

Verse 24. 25. Are only an application in general to all parents of that which he had said, verse 15, 16. what a joy it is to all parents to have wise children, and therefore it is again repeated to put them on to use the means, whereby they may be made such, as hath been said, verse 23.

An whore is a deep ditch, she is a narrow pit. Here is repeated the charge against adultery often given before, especially Chap. 7. The Whore is said to be as a deep ditch or pit, because he that falleth into this foul sin, can as hardly get out again, as one that falleth into such a pit, but must there lie and perish forever, so greatly do fleshly pleasures bewitch the whoremonger.

Who hath woe? who hath sorrow? who hath contentions? who hath babbling and wounds without cause, and redness of eyes? they that tarry long at the wine, &c. From hence to the end of the Chapter, Solomon strikes at the root of Adultery, and fleshly lusts, viz. drunkenness; for it is vain for him to be warned against it, that is a wine-bibber; wherefore he showeth both many other evils that shall befall the drunkard, and then this of Adultery, and Fornication also, verse 33.

Thine eyes shall look after strange women. Here is an enumeration of all sorts of evils which are incident to drunkards; 1. Woe and sorrow through diseases and sickness, which drunkards fall into, and poverty. 2. Contentions, brawling and wounds; for drunkards commonly are quarrelsome, and being disabled by drinking they go by the worst, if they provoke others to fighting, although ofttimes they suddenly mischief, and sometimes kill and slay those with whom. 3. Rednesse of eyes, and of face also, whereby the drunkard is much deformed, looking speckled and bloughty, and his face beset with rubies, more like a monster, then a man. 4 It biteth like a Serpent, and stings like an Adder, that is, bringeth sudden death, as happeneth to him that is thus stung, so that wine and strong drink are now turned into poison. 5. He is like one sleeping upon the top of a Mast and lying in the midst of the Sea, that is, staggering and reeling to and fro, and as sick of the turning sickness, all things seeming to turn round about him. 6. He is senseless being stricken, and not feeling it, as the dead do not, nor he that is dead drunk. 7. He comes to an habit of drinking, When shall I awake? I will seek it yet again; that is, notwithstanding all the miseries coming by excessive drinking, he taketh no warning to break off from this sin, but is the more eagerly set upon it, when he hath been drunken once, and again, a thirst being bred in him, as in the hydropicall man, who having drunk now, desireth by and by to drink again, to the increase of his disease more and more.

Moreover amongst these evils, another, coming by drunkenness, is inserted, which is dangerous both to body and soul; that is, fleshly lusts, unto which abundant drinking of wine and strong drink stirreth up, Thine eyes shall look after strange women. So that he who would not be in danger of falling into the foul sin of Adultery, had need to fly drunkenness: For there is a relation of one that was tempted to Adultery, and then to murder, but he abhorring from both, fell into the sin of drunkenness, and being drunken, committed them both; for hereby a man is made a beast, and so doth that which is natural to him, how evil and abominable so ever. But let everyone that delighteth in drinking, be warned by this,

Look not upon the wine when it is red, when it moveth it self aright, and goeth down pleasantly, for to him that doth, shall be woe, that is, for his laughing over his cups, he shall have weeping and lamentation, but no eye shall pity him, neither shall his tears do him any good; for the Serpent here spoken of, some understand that called dipsas, with which who so is stung desireth to drink till he bursteth.

Lastly, these words, When shall I awake? are expounded thus, When will it be morning, that I may rise, and go to drinking again? And this doth well agree with that Esa. 5. Woe to them that rise up early to follow drunkenness.

CHAP. XXIV.

BE not envious against evil men, &c. For this see before, Chap. 23. 17.

Vers. 2. For their heart studieth destruction, and their lips speak mischief. A good reason, why thou shouldest neither envy them, nor desire to be admitted into the society of the wicked, although in great prosperity for their evil hearts & tongues make them abominable to God, and are men of such a condition not to be envied, because they are rich; nor is their company to be desired, with whom a man cannot be safe, when they seem to be most loving; for destruction is in their hearts, to make themselves by the ruin of others, and all their kind speeches are finally for mischief to such as to whom they show most friendly.

By wisdom is an house built, and established, and the chambers shall be filled with all pleasant and precious riches. Of the riches wherewith the wise shall be blessed, see before Chap. 22. 4. and 21. 20. and in divers other places, and therefore I spare to speak anymore of it here. And for Vers. 6. see Chap. 20. 18. 15. 22. 11. 14.

Wisdom is too high for a fool, he openeth not his mouth in the gate. Here by the fool, understand the worldly minded man, all whose study and care is set upon worldly things, for him whose heart is so low, wisdom is too high; neither can he ever attain to such a faculty of speaking in the presence of others, as to be thought fit to sit as a Magistrate, or Judge, who have of old used to sit in the gate of the City to hear and determine causes; or if he sitteth amongst them, being conscious of his own weakness, he dareth not once open his mouth to speak there. Some understand it of the last judgment, when the fool, that is, the wicked man, shall be speechless, as it is said of the man without a wedding garment. Hugo yieldeth this for a reason, why a foolish worldling is said to be such, that wisdom is too high for him, he is too little, and so cannot reach so high, and so heavy laden with worldly cares, that he cannot lift himself up to her. And Augustine saith, Wisdom is sometime set forth as profound, and that is in respect of the proud, who will not stoop low enough, and so cannot attain her, and sometime as being high, that is in respect of the worldling, whose mind is altogether upon things here below, profits, or pleasures of this life. Beda yields this reason, why wisdom is said to be too high for a fool, he is drowned in the depth of vice, and therefore in the gate, that is, when he goeth out of this world, he shall not open his mouth to be heard or accepted of, whatsoever he shall then plead for himself, as the workers of iniquity do.

He that deviseth to do evil, shall be called a mischievous person; Hebr. To him they shall call, or cry a master of imaginations; Vulg. shall be called a fool, and so rendered, it answereth to verse 7. showing who is the fool there spoken of: and indeed he that agitateth evil thoughts in his mind, is a wicked man, and consequently a fool, and therefore the Vulgar to avoid a tautology, renders it not by thoughts or imaginations, but according to the sense, every such man is the fool for whom wisdom, and consequently preferment is too high, and therefore he shall not attain to it.

The thought of foolishness is sin, and the scorner an abomination to men. Here is a ground said down why the deviser of mischief shall come into reproach, as was said, verse 7. If a man doth but think foolishly and wickedly, this is sin and wickedness in him, and this being declared by a man's scornful and contemptuous carriage toward his reprovers, makes him abominable to all wise and godly men.

If thou faint in the day of adversity, thy strength is small; Vulg. Thy strength shall be diminished; in the Hebrew there is a paranomasy after 〈 in non-Latin alphabet 〉 adversity, it being said 〈 in non-Latin alphabet 〉 that is, fainting in the day of straits shall cause a strengthening in thy strength and spirit. These words are spoken by way of preparative to that which is said after, verse 11. 12.

If thou forbear to deliver them, that are drawn to death, and are ready to be slain. If thou sayest we knew it not, doth not he that pondereth the heart consider it? and he shall reward everyone according to his works, whereby the meaning appeareth plainly to be this, If when thy brother is in a strait, by reason of wicked men's conspiring against his life, thou upon any pretence puttest not forth thyself to help him out of his danger, but pleadest thy inability, and so he perisheth, thou shalt for this come into straits hereafter, and then if there were any friend in whom thou trustedst as in thy strength, he shall faint and fail thee likewise, and so for want of deliverance thou shalt perish also.

Beda, Hugo, and Lyra expound it thus, if thou being in a strait despairest and growest faint-hearted, thy strength, which is supported by hope, shall fail thee, because the ground thereof being taken away, the building reared up hereupon must needs totter, and become ruinous. Jansen, if thou faintest in the day of thy adversity, it is a sign of a straitened spirit, and without the strength of faith.

Clarius looking to that which went before, saith, If thou faintest at the difficulty of getting Wisdom, and so remittest thy care of attaining it, when adversity cometh, thy strength to bear it shall be strait and little, for this is according to a man's being endued with wisdom, or wanting it, he that wanteth, having no power to bear afflictions, when they come, if they be great: Vatablus, if thy heart fail thee, in time of being assaulted by adversity, when thou hast most need of courage, and resolution, thou shalt never be able to bear it, but be overcome hereby; wherefore the saying of the Poet is to be put in practice, Give not thou place to evils, but more courageous be. All which I have recited, because they are all truths, but the true exposition of this place went first.

And hereunto Rodolphus agreeth, and Junius, and Lavater, although he followeth that of a man's own adversity, yet he mentioneth this also, and illustrateth it by an example of a Country man, that having an Ass heavy laden travelling upon the way, and an Horse, that carried a light burden, the Ass groaning under his burden, desired the Horse to help him bear part of it; the Horse denied so to do, saying, That he was not able; the Ass then by his overgreat burden laid upon him, after a while fell down, and died; then the Husbandman took it, and laid it upon the Horse, together with his own load; then the Horse complained, That he was dealt too cruelly withal; but the man answered, He was well enough served, because he would not help his fellow, being oppressed with lading, which if he had done, they might both have gone well on to their journeys end; but now there was no remedy, he must bear all, although he died also.

Augustine saith, it is preluded in the doings which came from us towards others, what shall be done to us, and if we draw back under any pretence, and help not our brethren out of trouble, if we have power, we may hence gather, that trouble hangeth over our heads, and then we shall be likewise forsaken, all men falling from us.

My son, eat thou Honey because it is good, and the Honey-comb, which is sweet unto thy taste, so shall the knowledge of wisdom be unto thy soul. When thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. Taking both these verses together it is manifest, as all Expositors agree, that under the similitude of Honey, the Word of God is commended unto us, whereby wisdom to salvation is attained.

Here are three properties of Honey set forth; 1. It is good many ways, as Hippocrates, and Pliny writeth, 1. being eaten with other things it is good for food. 2. It preserveth natural heat, and so is good against slothfulness, and to make a man go about his business with fervency. 3. It is good against phlegm, which it looseneth, and purgeth. 4. It is good to keep other meats from corrupting in the stomach, and body. 5. Being laid upon a wound, it is good to heal it. 6. Upon a dead body it is good, to keep it from corrupting, and stinking.

Touching the sweet and pleasant taste, who is there that knoweth not this? and this is the first property, secondly, by the good effects which it hath in the body, it preserveth in health, and strength unto old Age, making one to live very long.

In like manner, the Word of God being eaten, That is, diligently heard, and other things being mixed withal, faith in the hearing, and serious meditation and practice, is excellent food to the Soul, and by Job therefore preferred before all bodily food; and of this it is meant, which is said, The words of the wise feed many.

2 It quickeneth, and putteth life into men, so that whereas before they were slothful, and backward to any good work, now they are transported with zeal, as hot as fire.

3 It keepeth the cold flegmatick humor to this end from increasing, and the man that is fed herewith, from being corrupted, when he heareth, or seeth that which tendeth to the corrupting of the mind, as corrupt communication, erroneous teaching, railing, and cursing, &c. and this answereth to the fourth property of Honey.

5 The wounds of the soul are healed by the consolations of the Word applied there unto.

6 The soul thus healed, or the man thus healed, although he dieth as other men do, yet his good name continueth blessed, when the memory of the wicked, who regard not God's Word, shall rot.

Thus I have shown the Word to be good as Honey; now for the sweetness thereof, it is like that of the Honey-comb, honey is sweet, but the Honey-comb sweeter; By the Honey, saith Beda, after Augustine, the literal sense of the word is set forth, which is open in many places to the Reader, by the Honeycombe, the Mystical, which a man attaineth to, but drop after drop, being hidden in the comb, but being attained to, the sweetness is much more; and so is the understanding of every difficult place of the Word, as I have found abundantly by experience, and I doubt not, but whosoever being a lover of the Truth trieth it, he shall likewise find it so. And as to the Reader, that laboreth to come to this, so to the intelligent hearer it is most sweet, being by his teacher opened unto him, as by Philip to the Eunuch; which should both stir up students to this labor, and make such hearers ashamed, as are willing indeed to eat the honey, but care not [Note.] for tasting of the honey-comb, that is, would have the teacher speak altogether upon plain places, but nothing upon the mystical, which are the sweetest when they are understood; for this is as much in effect, as if thou shouldest say, give me the honey, but the honey-comb keep that to thyself. 3. As honey preserveth to old age in health and strength, so doth the word such as feed upon it to eternity; hearing and obeying it, is a means to live long, and to prosper in this world, and forever in the world to come; for this is the bread which Christ giveth, of which who so eateth, shall never die, although they that ate manna in the wilderness be dead, thus it is here promised, There shall be a reward, and thy expectation shall not be cut off. The vulg. Thou shalt have hope in the end, in novissimis. And yet there is a difference betwixt Honey and the Word, Honey is sweet for the present to the taste, but it is afterwards turned into bitterness, causing a bitter taste in the mouth, but the Word is sweet at the first, and he that feeds hereupon, shall taste more sweet in the end, even that of fullness of joy, and pleasures for evermore. 2. Honey must be sparingly taken to do thee the good before spoken of, otherwise if thou eat over much, it makes thee sick, and causeth vomiting; but of the Word the more thou eatest, the more health and strength thou gettest to thy soul.

Lay not wait (O wicked man) for the dwelling of the righteous, neither spoil his resting place.

For the righteous falleth seven times and riseth again, but the wicked shall fall into mischief. Augustine, and most Expositors after him, understand this of falling into trouble; Gregory, of falling into sin. For dwelling place, which the wicked is charged not to spoil, is 〈 in non-Latin alphabet 〉 put Hebr. by some rendered his chamber, whereby is meant, that no wicked man should dare to put him to trouble, whereby he might be kept from resting in quiet. The vulg. hath it, Lay not wait, nor seek iniquity in the house of the just; as if it were meant, seek not to draw him to sin, for he may indeed fall often, but he riseth up again. But in this reading iniquity is added more then is in the original, which caused that exposition of falling into sin, whereas it is meant only of falling into troubles; seven times being a number of perfection, setteth forth very many times, but it is not seven times a day, as it is commonly spoken. The troubles of the righteous also, saith David are many, but the Lord delivereth him out of them all.

In saying here, He riseth up again, he meaneth more strong and able through faith, then he was before, as the Poets feign that Pantheon was strength ned more and more by falling to the ground, and therefore he suffered his adversary to cast him down often, because that every time that he touched his mother Earth, Tellus, he increased in strength, and at last was found invincible, of which mention is made by Gregory Nazianzen. But although that be a fable, it is true of the faithful, the more they suffer, the more their faith and patience is strengthened, so that the wicked practicing anything against them, they rise up advantaged hereby, and so all their attempts are frustrated, but it shall not be so with them, when God's [Note.] judgments come for this, and all other their wickednesses, they shall fall and rise no more forever, their falling shall prove to them the greatest mischief that ever befell mortal men.

And thus the words verse 16. are a strong argument to deter the wicked from attempting anything against the righteous, as if he had said, Do not so (O ye wicked) seek not to overthrow his dwelling, disturb him not, for although ye may seem to prevail much in so doing, yet it is but for a time, and ye give him advantage hereby, all that you do against him, being turned to his greater good, and to your utter ruin, and therefore ye had need rather look to yourselves, and your ways, learning of him to turn righteous also, that ye may escape the mischief that is otherwise certainly coming upon you.

Rejoice not when thine enemy falleth, &c.

Lest the Lord see it, and it displease him, and he turn away his wrath from them. This may seem to be contradictory to Chap. 12. 10. When the wicked perish, the City rejoiceth, and to Psal. 58. it is said, That the righteous shall see the destruction of the wicked, and rejoice, and Psal. 68. and Moses and Miriam rejoiced, and praised God for drowning the Egyptians; so likewise did Deborah and Barack, and Jehoshaphat. Lavater to this answereth, that there are two things to be looked at in the destruction of the wicked:

1 The good that cometh hereby, to God, to his Church, and to the wicked themselves, 1 To God glory, his justice and power being seen in their ruin, that were before so mighty, is for this by all men praised, as Revel. 19. for the fall of Antichrist the Saints praise God. 2. To his Church, safety and deliverance cometh by their fall, as by the fall of Saul, and of Nebnchadnezzars house, Sennacherib and Pharaoh. 3 To the wicked, that is, others surviving, who some of them at the least are warned and converted.

The second thing to be looked at is the evil, the falling of men for ought that we know both in body and soul, who by Creation were one flesh with us, and came of the same Father, God, as it is said of Adam Luke 3. who was the Son of God, and St. Paul We are his generation. And in this regard, we must be far from rejoicing at the ruin of our worst enemies, for this cometh from hatred, and it is given us in charge to love our enemies. We are also to consider, that we are either like to them that fall, or better, or worse; if like unto them, what cause of rejoicing? may not the same judgment come upon us also? as Christ said to those, that rejoicingly told him of the cruelty of Pilate to the Galileans, Think ye that they only were sinners? I tell you nay, for unless ye repent ye shall all likewise perish. 2 If better. whence hast thou it? hast thou any grace more then another, which thou hast not received? why then dost thou rejoice at the ruin of others, and insult over them? he that gave this to thee, could have passed by thee, and given it to him. 3 If worse, as many are who be spared, when others fall, there is no cause to rejoice, but fear; was not he spared, but is fallen and destroyed? how much more mayest thou, who art worse, look then for destruction also? Parents beat not some children, and spare others, that they might rejoice, but all fear and take heed of running into the like error.

Polybius saith of Scipio, that when Carthage was all on fire and burning down, he stood by him beholding it with tears falling from his eyes, and he asking him the cause, he answered, that he considered the vicissitude of things, Rome might one day be burnt down, as Carthage now was. And Metellus Macedon, when Scipio Africanus his enemy was dead, put on mourning apparel, and David mourned for Saul.

Thus it being shown what is evil in our rejoicing at the fall of our enemies, it easily appeareth at what God is displeased when we do so. And for the last words, and he take away his hand from them; the meaning is, grant them to rise up again, and so for a punishment of this thy insulting joy, give them power over thee. And these words do fitly follow those verse 16. where it is said, The wicked shall fall into mischief, but here, when they do, rejoice not thou at it, lest God see, and be displeased.

Fret not thyself at evil men, neither be envious at the wicked. As thou must not rejoice at their fall, so neither must thou envy them for their prosperity, of which enough before, Chap. 23. 17. For as rejoicing at their fall conduceth to their rising again, and then it will be worse for thee; so if they prosper, and thou enviest it not, Their candle shall soon be put out, that is, their prosperity shall soon be at an end.

My son, fear thou the Lord, and the King, and meddle not with them that are given to change. To fear God and the King, saith one, is to give to Caesar the things of Caesar, and to God the things of God; now he giveth these to either, that so obeyeth the Kings Laws, as that he obeyeth the Laws of God also: And he sinneth against this precept, that obeyeth those of the King, but not those of God, or those of God touching the keeping of his Sabbaths, praying, hearing, &c. But not those of the King, to live in subjection to him, to pay him tribute or custom, but out of a distaste of his government, to rebel against him, with such meddle not.

For their calamity shall come suddenly, and who knoweth the ruin of them both? that is, both of rebels against God, and against the King, who is God's Vicegerent in his Kingdom, as he hath said, By me Kings reign. For the first kind of rebellion, that he is guilty of it, that liveth not in obedience to God's Laws, appeareth in Saul, to whom rebellion was objected, when he did not as God commanded in the matter of the Amalekites; and Esa. 1. 21. and for rebellion against the King, it is said, He that resisteth shall reap to himself damnation, for he is God's Minister for thy good. And this is the reason, why both God, and the King must be feared, because as the Kings officers or Ministers are reverenced for the Kings sake, so the King is to be feared for God's sake, whose officer he is. Some understand this thus, Fear God, and obey him first and chiefly, and then the King so far forth, as obeying him is not a disobeying of God, which is true also: For these words, Meddle not with them that are given to change. The vulg. Mingle not with detractours, that is, consort not with them, be not one amongst those that disparage the King lawfully set up, who seek by this means to alienate his subjects hearts from him, and consequently his putting down, that another may be set up more conformable to their minds, and the word 〈 in non-Latin alphabet 〉 properly signifieth mingle not thyself. And that which is said of the King, and fearing him, doth alike concern the chief Magistrates of any Nation: as the Judge, when it is governed by a Judge, as we may see in Samuel, for when the people rejected him, and would have a King, the Lord said, They have rejected not thee, but me, for their destruction shall come suddenly; that is, both of him that doth not fear God, or feareth not the King he may prosper haply for a time, but ruin shall at length come to them both. The word both may also have reference to both the detractour from the King, and to him that is moved hereby to rebel against him. And he saith, Who knoweth the ruin of them both? either in respect of the time, or the manner of God's or the Kings proceeding against them, to judge them according to their demerits; I do not think, as some would have it, to be meant of the unlimited power of the King more then of other Judges, to adjudge to what punishment he pleaseth, for even he is herein to proceed according to Law, and not otherwise, for to this end, that he might know how to proceed thus, he must read the Laws of God continually.

These things also belong to the wise, it is not good to have respect of persons in judgment. Having warned subjects of their duties, now he addeth something touching Kings, and Judges, whom he calleth, the wise, because they are commonly the wisest of all other men, or should be the wisest, that are advanced to this height of honor. It is not good, he tells them, to have respect of persons in judgment; that is, either to the rich, or to the poor, being moved by the bribes or favor of the one, or by the pitiful condition of the other to judge unrighteously, but it is a great evil, and therefore by them to be abhorred. Against respecting persons in judgment, also see Chap. 18. 5. The word rendered good, is 〈 in non-Latin alphabet 〉 which signifieth also decorum, comely, whereupon some note, that the Judge who accepteth of persons in judgment, takes the blemishes, as it were, that were upon the face of the evil-doer, and placeth them upon his own, and so deforming it; for which it is noted, that the word rendered persons is faces 〈 in non-Latin alphabet 〉 , whereupon Bernard saith, He that respecteth faces, cannot stand before the face of God. Some by these words, These things belong also to the wise; Hebr. understand, that all wise men hold and teach, as hath been said verse 21, 22. and as in this verse also, but the first is most followed.

Vers. 24. This is all one with Chap. 17. 15.

But to them that rebuke the wicked shall be delight, and a good blessing shall come upon him. Everyone shall kiss his lips that giveth a right answer; that is, as the corrupt judge, who hath respect of persons is had in abomination; so the just judge, that looks to the cause brought before him, and judgeth accordingly, is by everyone praised. Junius hath for the good blessing of every good man, for by them righteous judges are blessed, but not by the wicked, whose associates are by their just proceedings rebuked, and put to suffering, and therefore they are ready to speak against them; but the good both love and reverence every such judge, which is meant by saying, not only, blessing of the good shall come upon him, but everyone shall kiss his lips; the ceremony of kissing setting forth reverence, as is shown Psal. 2. Kiss the Son, lest he be angry, and 1 King. 19. 18. Everyone that hath not kissed Baal. Some understand this as spoken to Kings and Judges to stir them up against flatterers, and to rebuke them rather then to be well pleased with them; for they by their false praises of Princes, and justifying even things evil, done by them, encourage them to go on still in so doing, to the great grief of all good men. They therefore that do so, are cursed of the people, yea, the Prince that is pleased with them, groweth odious, but he that rebuketh such flatterers shall be blessed: or whereas the flatterer justifying the acts of wicked Princes becomes hereby abominable; so he that is bold, and takes liberty to reprove such Kings, is blessed and praised; as Diogenes, who, as Plutarch saith, took liberty in this kind, and was greatly honored therefore. But the first exposition is to be preferred, because all that is here said, cohereth with verse 23. It is not good to have respect of persons in judgment. He then that is condemned, verse 24. for saying to the wicked, Thou art just, is one that sitteth in judgment, and the thing for which he is thus condemned, must needs then be his unjust judging for the respect aforesaid.

Prepare thy work without, and make it fit for thyself in the field, afterwards build thy house. The scope of this precept is to persuade us to an orderly proceeding in all things, whether concerning the body or the soul; even as a man that will build him an house, first provideth materials abroad, then heweth and squareth and fitteth them to be put together, and lastly falleth to building; for even so he that will make feasts, and maintain a good table, well furnished for many comers, and live royally, must first get him an estate, wherewithal he may do so, and then keep such hospitality; and likewise he that would be blessed with an estate, or competency to live, must first seek the Kingdom of God, and the righteousness thereof, for if ye do so, saith Christ, All these things shall be added unto you. 3. He that will please God, and obtain his blessing in all things, must proceed orderly in things pertaining to the soul, and to his kingdom; first be a learner, and then a teacher, and to this end, not be about religious duties in private houses, when the Congregation meeteth in public, but first, and always at such times there, then afterwards in private, speaking nothing but what he hath learned in public; as Jerome saith of himself, that he never taught anything but [Note.] what he had first learned of others, being allowed public teachers in the Church of God; both which, if they were observed well, errors and schisms would be prevented, whereas now to our great scandal they abound. And if the second were thought upon, piety would be greatly promoted, and a greater blessing from heaven, would upon our worldly estates slow down. If the third, so many men's revenues would not be through prodigality wasted, not so many kept poor and miserable as be. Thus in general, but because there are two words used, 〈 in non-Latin alphabet 〉 without, and 〈 in non-Latin alphabet 〉 in the field, some think, that by the first merchandize is meant, and by the second husbandry, which are two ways of getting wealth, whereby a family may be maintained; and therefore the meaning is, If thou beest a Merchant or Trades-man, or Husbandman, provide first one, or both of these ways for the maintenance of a family, and then build thy house, that is, take a wife, beget children, and bring them well up, or at least learn, and get the knowledge of those ways, that by being well versed herein, thou mayest be skillful, and so the more apt to get thy living to maintain thee and thine; and this is not to be misliked, because building of an house is sometime put for bearing of children, and forming them by instruction according to good manners.

Be not a witness against thy neighbor without a cause, neither deceive with thy lips; Hebr. for deceive, is 〈 in non-Latin alphabet 〉 coming of 〈 in non-Latin alphabet 〉 to seduce, to entice, to break in pieces, and therefore some render it, break him not in pieces, because when a man is before a Judge in a matter of life and death, and he is now in some possibility to escape, some witness coming in against him, that is not required, by his testimony may cut him off. And such a witness is meant by a witness without a cause; and by the Imperial Law, therefore such a man's testimony is forbidden to be taken, because it is conceived, that he is stirred up hereunto out of malice to be revenged for some wrong formerly done to him. And no less implied in the words following here, Verse 29.

Say not I will do to him as he hath done me, I will render to the man according to his work, which is partly taken from Chap. 20. 22. By Lavater the word is rendered deceived, nunquid allicies, wilt thou allure? that is, by thy enticing and persuasive speaking, cause the Judge being drawn hereby to pass an unjust sentence, and then the first letter 〈 in non-Latin alphabet 〉 hath the force of an interrogative. Some that follow the rendering by deceive, understand it not as spoken to the same purpose, but as thou oughtest not to come in as a witness against a man unrequired, so bear him not in hand that thy love is great toward him, when it is not, but contrariwise thy hatred.

I went by the field of the slothful, and by the vineyard of one void of understanding, and it was all overgrown with thorns, &c. Of the slothful, see before Chap. 6. and in some other places of this Book; here the evil effects of his bad husbandry, and his poverty following thereupon is set forth, to deter all men from idleness, and to stir up to diligence. And that which is here spoken, is by Ambrose, and some others, applied spiritually to those that are slothful in God's Husbandry, letting the field of their heart run out with thorns and weeds, whereas they ought, like good ground receiving good seed, to yield a plentiful increase of holiness and righteousness unto him, for want of laboring to do which, they come to be poor and miserable, and undone forever. And according to this the Prophet biddeth, Break up the fallow ground of your hearts and sow not amongst thorns, and where thorns are, the seed is choked, and the ground that brings forth briars and thorns is accursed.

CHAP. XXV.

THese are also the Parables of Solomon, which the men of Hezekiah copied out, Vulg. which they translated, Hebr. 〈 in non-Latin alphabet 〉 coming of a word, which signifieth to remove, or to transfer, whereby is not meant their translating them out of one Language into another, but their taking them out from amongst many more; for his Proverbs are said to have been three thousand, and therefore most probably out of them these beginning here, and continued, Chap. 26. 27, 28, 29. were taken, as the most choice ones, by the Scribes, or Prophets, living in the days of godly Hezekiah, by the direction of the Spirit of God, and added to those that went before, and so made Canonical, as other parts of holy Scripture; the rest, which were never any part hereof in continuance of time, perishing without any detriment to the Church of God.

It is the glory of God to conceal a thing, but the honor of a King is to search out a matter. There are many things which God of his goodness hath revealed, even all which it concerneth us to know for our salvation; but there are many more things kept secret, and hidden from us, which it doth not belong to us to know, neither may we search into them, according to that of Moses, The secret things of the Lord belong to the Lord, the revealed to us; and therefore the Apostle saith, that here we know but in part.

The secrets of God are, what he did before he made the world, when the Day of Judgment shall be, or the time of our own departure out of this life, what shall be the state of the world after this, what the particular causes are of God's Judgments upon divers men in this world, who be elect, or reprobate, why the Lord in making election is moved more to show mercy to some then to others, for herein we must cry out with the Apostle, How unsearchable are his judgments, and his ways past finding out? There are also many secrets in Nature, the reason whereof we cannot find out; but all this makes for the glory of God, in that we are hereby set a work, to extol and magnify his Wisdom and power, as exceeding the apprehensions of all men. But the Kings glory is to search out a matter which is hard to be found out, that in Judgment he may give a right sentence, and therefore not to proceed rashly herein, but having first heard both parties, and weighed well all circumstances, as Solomon did in the case of two Harlots.

The heaven for height, and the earth for depth, and the heart of the King is unsearchable, Hebr. There is no finding out of the Heaven in the height, of the earth in the depth, or of the Kings heart. He had said before, ver. 1. that it is the glory of a King to search out a Matter, but now touching the secrets of the Kings heart, this he saith is not by any other man to be found out, which yet is not by all Expositors understood, as if it were here meant, that the Kings heart and ways are so unsearchable; but by Junius, and some others, that the King should have so profound and wise an heart to manage the weighty affairs of the Kingdom, over which he is set.

Considering that which was said, verse. 1. which this most aptly followeth, it seemeth plain to me, that the meaning is nothing else, but it cannot be found out by others, how large a Kings heart is for the finding out of things secret and hidden, that Malefactours might not be bold to do wickedly in hope to be concealed; for both chap. 20. 8. and elsewhere it is so spoken, of the divining faculty in the King as that this seemeth to be but a setting forth of the same in other words; and therefore all other Expositions made hereupon are but conjectures, whether of them, that say the instability of the King in his ways is here set forth, who often changeth his mind, as being tied by no Laws; or of them, that say, his lifting up of some aloft, and then casting them low down again, is here set forth &c. but much more do they err in expounding this, that say, a comparison is here made betwixt Kings and Subjects, Kings being as Heaven above, and Subjects as the earth beneath, and therefore too far below them to be able to search into their Counsels. And that expound it, as if it were meant, that the height of Heaven, and depth of the Earth might be found out, but not the Kings heart: but the speech is altogether of Kings, and not of Kings and Subjects, and tends to show a parity, not a disparity betwixt Heaven and Earth, and the Kings heart. If it be said, the height of Heaven, and depth of the earth, and circumference of both, have been found out by the Art of man, it is answered; This is but conjectural, not certain, because the rules whereby the Astronomer goeth may fail; if it had been simply meant of the impossibility to find out what the Kings heart is, here had been nothing singular said touching him, for so it is in respect of the heart of any other man, unless it should be understood of him, as the chief Judge over all the people, as if he had said; When the King hath found out a secret, as is aforesaid, it cannot be known in all such Cases, what the King will do in way of punishing the wicked being found out, whether by one kind of punishment or another, because this is to him Arbitrary.

Take away the dross from the Silver, and there shall come forth a vessel for the finer. Take the wicked from before the King, and his throne shall be established in righteousness. Here by a similitude it is shown, how necessary it is to remove the wicked from about the King, Flatterers, corrupt Judges, the one sort of which the Emperor Severus called Smoke-sellers, commanding them strictly not to come at his Court.

And to find out who were such dross, Constantius the Father of Constantine the Great devised this way, he caused it to be proclaimed, that all such as would not sacrifice to the gods should be put from being his Counselors, and Servants, but such as would, should serve him; then all they that were unsound, came readily and offered, but the true-hearted Christians would not; this trial being made, the Emperor commanded all that offered to depart from him, saying, That they could not be faithful to him, that were unfaithful to their God, but the refusers to offer, he kept still unto him. And this policy he seemed to learn from Jehu, who dealt likewise with Baals servants.

Wicked men about the King, saith Carneades, keep him, that he can learn to do nothing well, but to ride, and so bewitched is he by them, that he careth not for doing rightly otherwise, for whether he doth or no, they applaud him; but the Horse, that putteth no difference betwixt him and another man, will fling, and cast him off, if he be not a good Rider. It is the part of Kings therefore, as they desire [Note.] to sit sure, to put such from about them, as David did; and that they may so do, the policy before spoken of, is to be used, and in a King that doth so, the Exposition before going, of the unsearchableness of the Kings heart is verified, for who could know the heart of Jehu, or Constantius, till that having found out the wicked they discovered themselves?

And thus, these words also do well cohere with those verse. 3. for so much as the Kings heart is so unsearchable, for the deep policy thereof, to find out corrupt persons, let them make this use hereof to find out such as are wicked about them, and having found them out put them away, as Constantius did.

Put not forth thyself in the presence of the King, neither stand in the place of great men, for better it is, that it should be said unto thee, come up higher, &c. The meaning of this is, That no man should bear an ambitious mind, aspiring to high places, because he that doth so, shall be put down again to his shame. And it is said, In the presence of the King, because it is a direction to such as come to sit in Counsel with him; as that of Christ, who biddeth take the lowest place, is for such as come to meetings at Feasts, where it is a foul shame to be bidden, Sit down lower, but much more to be thus debased before the King.

Go not forth hastily to strive, lest thou know not what to do in the end thereof, When thy neighbor hath put thee to shame. Debate thy cause with thy neighbor himself, and discover not thy secret to another: Lest he that heareth it, put thee to shame. Jun. Debate the matter with thy neighbor, but reveal not another's secret. That is, be not hasty to go to Law with any man, as is also advised, 1 Cor. 6. lest it go against thee, and thou be committed to prison, from whence thou knowest not well how to get out again; but if thou canst not avoid it, but to law thou must go, contend with him only, that thus urgeth thee, but if there be any other man, against whom an action might have been brought as well as against thee, but what he hath done is concealed, and not taken notice of by him that commenceth the suit against thee, do not thou disclose that, lest the Judge before whom, note thee for a malicious man, and so a disgrace never to be done away, be brought upon thee; And the Hebr. favoreth this reading, and exposition, and therefore I rest herein.

A word aptly spoken is like apples of gold in pictures of silver▪ for these words aptly spoken, Heb. it is, upon its wheels, whereby is meant according to some running in an eloquent strain, and garnished with flowers of rhetoric, but according to others better, a word of seasonable reproof, which for the tartness thereof may seem to be as the wheel, which of old was used for torment, as hath been before shown, which doth more plainly appear by the 12. verse following.

As an ear-ring of gold, and an ornament of fine gold, so is a reprover upon an obedient ear; for the reprover is he whose words for the present, are as the wheel before said, but his words being taken heed unto, and obeyed, adorn the man that obeyeth them in such a glorious manner, as that now he is like unto one arrayed in a rich robe curiously wrought with gold and silver, and having at his ears hanging golden ear-rings and about his head and neck other ornaments of the purest gold, whereby he is wonderfully graced. He therefore that is impatient of reproof, as most are, doeth he knoweth not what, like a fool, to whom most precious things are offered to make him glorious, but he rather preferreth deformity, and beggars [Note.] rags. Indeed for a poor man to have such ornaments put upon him, and taken off again, as they dealt by Christ, upon whom was put a purple robe, is ridiculous, but he that by putting such on, hath them made his own, and they are before God counted a grace unto him, is hereby made glorious and shall in the end be received into his Kingdom, when as the deformed, and such as are clad in filthy clothing shall be shut out.

As the cold of snow in the time of harvest, so is a faithful messenger; What a good thing a faithful messenger or ambassador is, see before Chap. 13. 17. but here it is set forth by a similitude taken from the cold of snow in the time of greatest heat, such as the time of harvest commonly is, especially for the great labor of harvest-men in the heat of the Sun. But how is the cold of snow, such a refreshing at this time? Jerome saith, that snow lay upon the mountains of Libanus all the year, and that against extreme heat they used to put it into their drink, and by mingling it therewith they were greatly cooled, and refreshed, and he that had a burning fever was healed. To this then he alludeth, because a man, that is anxious about a business of importance, and hath a messenger to send out about it, who is faithful, is a great ease and comfort to him, to see him soon returning, the business about which he went, by his care being dispatched according to his hearts desire. Some expound it of snow coming in the heat of harvest to refrigerate the air, or of cold blasts coming from those parts where snow lieth: But because the first of these is but imaginary, and a thing that never happeneth, and cold winds, that is, so cold would not be a refreshing but rather a dangerous piercing to men's bodies, their pores being open in so hot a time, I prefer, and rest in the first.

Who so boasteth himself of a false gift, is like clouds and winds without rain: that is, as the Husbandman is grieved, when by clouds and winds arising, he is put in hope of rain, but none cometh; so a man that by another is borne in hand that he will do great matters for him, but when it cometh to the trial, he doth nothing, is vexed to see how he was deceived, and his confidence frustrated. Jude in his Epistle setteth forth false brethren, and hypocrites likewise, as clouds carried about of the winds without rain.

By long for bearing is a Prince persuaded, and a soft tongue breaks the bone. Of this in general, see before ch. 15. 1. only here it is further applied to a Prince.

Here moderation in eating honey is prescribed, as before Chap. 24. 13. it was commended to be eaten, and said to be good, lest therefore it should be eaten to excess, this caveat is here given.

Withdraw thy foot from thy neighbors house, lest he be weary of thee, and hate thee. Some join this verse to the former, and make this to be the sense, if thou findest thy neighbors house as sweet as honey, for the good cheare which thou always findest there, yet frequent it not too much, lest he instead of making thee welcome, loath thy company, as too troublesome a guest, and use thee contemptuously. And Lavater takes that spoken verse 16. as a similitude, as if it had been said, as a man finding honey eateth but a little, if he doth much, it will do him more hurt then good; so if thou hast a friend to whose house thou art welcome, go but sparingly thither, lest he be weary of thy company, and reject thee as too impudent an intruder. A false witness inveighed against here, hath been often condemned before, but now he is compared to a maul, asword, and a sharp arrow; the first of which breaketh hard things in pieces, the second cutteth them asunder, if they be such hard things as will be cut by a sharp instrument, the third pierceth into the inward parts of the body; the meaning is, which way soever ye look upon a false witness, he is most dangerous, one way or other destroying him, against whom he cometh: and therefore, as enemies breaking into the land with clubs, swords, and arrows are opposed and suppressed by all men; so should false witnesses be. Some, because three similitudes are here used, by the first understand that which knocketh a man on the head, for this doth an hammer; by the second, that which cutteth the throat, for this the sword doth; by the third, that which pierceth the heart, for this the arrow doth. And he acts the part of an hammer, when he striketh the head so, that the defendant cannot devise through astonishment what may make for his own justification, and the overthrow of his testimony; of a sword cutting the throat, when for want of invention he becomes unable to speak; and of an arrow, when by entering into his heart, he makes him to bring forth secrets lying hid there, which make against him.

Lastly, as the hammer and sword kill at hand, so the arrow doth afar off; in like manner the false witness, not only by testifying to his face, but calumniating him behind his back, makes him more infamous.

Confidence in an unfaithful man in time of trouble is like unto a broken tooth, and a foot out of joint, because as the tooth, if a man cheweth therewith, it paineth him, and a foot out of joint being set upon the ground to go, puts a man to more pain; so trusting to a false friend in trouble, increaseth the sufferers pain; and to a foot, and a hand, and eye is a false friend compared by Christ, where he saith, If thy foot offend thee, cut it off and cast it from thee. A friend is dear to a man, as a member of the body, but to be cut off, and no more friendship to be held with him, if he deceiveth thee, when thou hast most need of his help. The Vulg. joineth also the next words at the beginning of verse 20. hereunto, as he that taketh a garment in cold weather, expounded likewise of a deceitful friend, for as a man in cold weather needs garments to keep him warm, and it is a great hurt to him then to take them away; so for a friend to withdraw himself in time of trouble. And thus indeed it seemeth best to agree, although Hebr. the verse be ended before these words, for with that of verse 20. it hath no agreement, the words being rendered, as in New Translation, and Vulg. also, as Vinegar upon Nitre, that singeth songs to an heavy heart. But Junius that puts on him a garment in time of cold, or Vinegar upon Nitre, that sings a song to one sorrowful in heart, expounding it of the comfort wherewith an heavy mind is affected at music, as he that covers the naked with a garment in cold weather, who was before almost hard frozen, or by pouring on Vinegar upon Nitre, dissolveth it, being of a stony hardness before. And Nitre saith he, is not salt grown into this hardness, but a kind of earth white in color, hardened by the Sun, as Bellon. writeth: that Vinegar dissolveth Nitre, see Arist. Meteor 4. 6. and that music easeth a troubled mind 1 Sam. 16. 2 King. 3. the word rendered taking away cometh of 〈 in non-Latin alphabet 〉 to remove, or to adorn, so that it may be indifferently rendered, that taketh away or clotheth with a garment. If it be rendered clotheth, it goes thus, Cloathing one in a cold day, Vinegar upon Nitre and singing in songs in or to an heart heavy or ill. So that three things seem here to be put together, as if it had been said, they are alike, and then the exposition of Junius is most right: and touching Nitre, elsewhere it is spoken of as a scourer, and he saith, that things being washed herewith are made purely white. But if it be contrariwise understood of taking away a garment, &c. then the song in songs to an heavy heart is spoken of, as like unto him that doth so, increasing rather the heaviness, then diminishing it: And touching Vinegar upon Nitre, which is a cleanser and scourer, Cajetan saith, that he hath noted that this mixture is so far from taking spots out of a garment and making it white, that it is thus spotted more. The effects of Nitre and Vinegar mingled together, are by divers noted to be divers:

1. Galen saith, that Nitre is not dissolved by oil, but by Vinegar most readily.

2. Beda saith, that it being poured upon Nitre, makes it crackle like unto lime, when water is poured on.

3. It tempereth the acrimony of Nitre, and being mixed together, the sharpness of the Vinegar is allayed. So Pliny.

4. This mixture healeth the noise in the ears, and purgeth the filthiness of them, so Dioscorides; and as Pliny saith, taketh away spots in the face or body, and as Cesus, it is good against the stinging of Serpents, or other putrifying ulcers, and as Pliny, helps against the weariness of the body being washed herewith, and lastly healeth the itch.

And touching the making of Nitre, Georgius Agricola saith, that it is made of the water of Nile, or Lye, or sweet water drained through the earth, and hardened by the heat of the Sun And as to find out the meaning of these words, the effects of Vinegar poured upon Nitre is to be known, so we must know what is meant by the words rendered an heavy heart, Hebr. 〈 in non-Latin alphabet 〉 , an evil heart, and therefore by some it is taken for a wicked heart, by others for a sorrowful heart. And the words, 〈 in non-Latin alphabet 〉 a song in songs signifieth sometimes lamentation, and woe, Ezek. 2. and 27. and 32. and then hereby is meant severity, reproof, and denouncing of woes against the notoriously wicked. Yet because Vinegar put upon Nitre allayeth the acrimony thereof, as hath been said, it is meant that a moderation must be used in reproving, the offender not being dealt with altogether with sharpness, but some gentleness, that he be not exasperated, instead of being amended. And the man here spoken of, as being of an evil heart, may well be thought to be the unfaithful one spoken of, verse 19. and therefore we may understand altogether thus: To the unfaithful man shall be removing or taking away the garment in cold weather, he having no help herefrom, as he afforded others no help in their trouble, who trusted to him; but instead of comfort, when he is thus denuded, Vinegar and Nitre, lamentation and woe shall be to him, as one that hath thus discovered himself to be of a most evil and wicked heart, that is, he shall taste of sharp and bitter afflictions, whereby he shall be made burning like lime, when water is poured upon it, and instead of solace, whereby men use to comfort others in misery, he [Note.] shall hear nothing sounded to him, but songs of lamentation and woe, that all men by his example may be warned against doing the like, that is, being unfaithful to their friends, and leaving them in their distress without help, which is the most contrary to the duty of love that can be. For other expositions that are made hereupon, because none of them do thoroughly agree to all things here said, I omit them as impertinent. The divers effects of Vinegar and Nitre indeed, hath given occasion of divers, but surely it is no intent of the Spirit of God, that this simily should be stretched to them all, but only to those which most aptly agree to the matter intended here.

If thy enemy be hungry give him bread to eat, &c. From this the Apostle speaketh Rom. 12. And it is not without some coherence with that which went before, verse 29. where the unfaithful friend is censured, for not helping his friend in time of trouble; he that will show himself one of God's faithful people, contrariwise must not only do for his friends in distress, but even for enemies, as Christ also teacheth. Of the meaning, Heape coals of fire upon his head, see my Exposition upon Romans 12.

The North wind driveth away rain, so doth an angry countenance a backbiting tongue. The word here rendered driveth away, signifieth also bringeth forth; and whereas it is an angry countenance, a back-biting tongue, one puts a back-biting tongue first, giving this for the sense, As the North wind bloweth up clouds, and rain, so a back-biting tongue detracteth from a man's credit and honor, causeth heaviness, like a cloud in the countenance, and the rain of tears to fall from the eyes.

But keeping to the New Translation, which is also the vulgar, Jerome expounds it by a Similitude, as a man that shoots an Arrow against a stone, or iron wall, it recoyles upon him, and he is hereat daunted, and goes away, and shoots so no more; in like manner the Detractour back-biting his neighbor, before one that looks with a displeased and angry countenance upon him, when he is so doing, is astonished, and dares not proceed any further, but goes away confounded.

At cold waters to a thirsty soul, so is good news from a far Country; That is, good news long looked for, which a man cannot come to hear but by sending out a long journey, as Jacob did his sons after Benjamin, required by Joseph, and Simeon detained, but they again returning at length, and bringing good news, that Joseph was the Lord of the Country, his spirits revived. So many that have sons likewise in a far Country, and longing to hear of their welfare, if good news hereof be brought them, it is very comfortable to them.

In like manner, when we have an Army abroad afar off, to hear of their victorious proceedings, and likewise to hear from other Nations, that they embrace the truth. For the Comparison, Artaxerxes having a little pudly water brought unto him, when he was in a great straight through thirst, took and drunk it most gladly, saying, That he never drank any wine with more pleasure.

This is also by Lavater applied to the good news of the Gospel, propounding salvation by Christ, which cometh from a far Country, that is, Judea to us, and by the thirsty is readily received, being water most satiating, insomuch as that our Lord saith, He that drinketh of this water shall never thirst again; and therefore he crieth out, saying, He that thirsteth, let him come and drink of this water freely.

A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring, Junius, Fons conturbatur calcibus, A fountain troubled with heels, the vulgar, with the foot. Hebr. 〈 in non-Latin alphabet 〉 dirtied, and because dirt and mire is made by treading in waters, it may well be rendered trodden underfoot, and trampled upon with men's foul feet, or beasts, whereby it is fouled. Now as this is a vile thing, and cannot but stir up indignation in all that behold it, to see good and pure water thus abused; so to see a poor man that is righteous abused, and trodden underfoot by the wicked, is an unworthy sight; the necessity of Spring-waters, and therefore of keeping them pure is well known to all men, and therefore the Imperial Law provideth, that none trouble them.

Now a righteous man is like unto a Fountain, for so it is said before, that the mouth of the righteous is, and for this reason of great good use, in the place where he liveth; and therefore if such an one falleth before the wicked, by being cut off, or kept under, that he dareth not to speak, or if he speaketh, he is not regarded, or for fear he falleth from his righteousness, and complieth with the wicked, that is mightier then he; The case of such a place is as if the fountains of water therein were dirtied, by treading so, as that they are made unuseful for men, or cattle, that all may lay it to heart, and provide against it to the uttermost of their power.

It is not good to eat much Honey, so for men that seek their own glory is not glory. Hebr. To seek their glory is a glory; for there is no negative, only Jerome supposing that a negative is to be understood, that it might answer the former part, hath rendered it according to this sense, He that is a searcher of Majesty shall be oppressed by glory; and New Translation according to these words: but acute Cajetan takes it for an affirmative thus: As it is not good, but unwholesome for a man to eat much Honey, so indeed to seek his own glory, in ambitiously hunting after Honors in this world, or praise of his well doing, is an ill thing, but to seek the common glory, and credit of the King, and Nation wherein a man liveth, is a glory, and he doth worthily that doth so.

That against a man's seeking of glory to himself is left to be understood, as being easy for any man to conceive, that some such sentence must be thought upon to answer to the evil that cometh by eating of Honey over much.

And another sentence is hasted unto contrary to that, There is glory in seeking the glory of others, who are worthy, and howsoever one giving honor, going one before another, for so the Apostle directeth; and with this exposition I rest, wishing that the Original might be considered, and be rendered accordingly without variation.

He that hath no rule over his own spirit, is like a City that is broken down, and without walls. This is by some understood, of power wanting to a man to refrain his tongue; for he that cannot, layeth himself open, as a City, the walls whereof are broken down, and so the enemy hath advantage to enter and take it, for thus by loquacity a man layeth himself open to all, that will take advantage against him. And in this sense well is such a tongue set forth by a City, the walls whereof are broken down, because the tongue is by nature walled in with lips, and teeth, but not being refrained, these walls and Gates are broken down.

Some, by refraining his spirit, understand his proud heart, as Chrysostom, who saith, that by humility a man is fenced, but by pride he lieth open, as the City, the walls broken down.

Some, his wrath and fury, as Gregory, who yet speaks rather according to the first of words into which the wrathful break; Philo Judaeus speaking of wrath, saith, They that serve Wrath are brought into the greatest servitude, that is, even as they that live under a Tyrant: we shall not need to divide but take all these together, and put in the spirit of Lust also, for by any of them a man lieth open to the enemy of his soul; the proud man because he is weak, through the want of Grace, which is given only to the humble; the angry man, and the envious, because he is blinded by passion, and so as Sampson led by the Philistines, as being without strength to resist; the licentious Prater, because by the words that come from his foolish mouth he is easily ensnared; and the lustful, because reason is in him overcome by Lust, and so he is by Lust carried away captive to his inevitable destruction.

CHAP. XXVI.

AS snow in summer, and rain in harvest, so honor is not seemly for a fool. This is but a supposition, because snow never falleth in summer, nor in Judea rain in harvest, unless in great wrath, as in Samuel's days, when they would needs have a King, to terrify, and show them their folly. The meaning therefore is, As God orders the times and seasons so, as that snow is not in summer, for then the air must be extremely cold, and so things springing out of the earth would be nipped and killed; neither doth he send much rain in harvest, if the time be seasonable, for so Corn would be corrupted, and grow in the field to the great detriment of the people.

In like manner in a well ordered State, Fools are not set up rulers, but wise men, for if fools be put in authority, woeful is the case of that Land, and ill would it be with the Lord's harvest, That is, his faithful people. This is not much unlike to that which was set forth before, ch. 25. 26.

As the Bird by wandering, and the Swallow by flying, so the curse causeless shall not come; Or, as the Bird, or Sparrow in wandering; The meaning is, the Curses of the wicked, whereby they curse the innocent, shall be but as Birds flying in the air, but set not their feet upon the ground, to make any impression there; so the curses of mad and furious fools, then which nothing is more common in their profane mouths, shall vanish as it were, in the air, and not light upon them that are causelessly cursed, to hurt them.

Lavater will have the meaning to be, That these curses are no more to be regarded then the flying about of Birds in the air, which hath none effect touching us, although much observed by the superstitions given to vain Divinations; and he further applieth this to the Popes cursing of those of the reformed religion, with Bell, Book, and Candle.

Of this, touching a whip for the back of the fool, see before, chap. 10. 13. only it is here spoken of by way of comparison; as, a whip for the horse, and bridle for the horse, which cannot otherwise be ruled.

Answer not a fool according to his folly, least thou also be like unto him. Answer a fool according to his folly, lest he seem to be wise in his own eyes. Divers are the Expositions given upon these words:

1 By Beda, when it is no fit time to answer a fool, as when he is drunken, or in a rage, do not reprove him at that time, but defer to speak to him till afterwards, when it is more likely that reproof will do him good, and make him see into his folly, to repent.

2 Of Cajetan, Answer not a fool according to his folly, by returning the like language to that which he giveth thee, railing for railing, and cursing for cursing, for so thou shalt show thyself a fool like him; but speak so, as that he may see his folly, and be ashamed.

Cyprian, If a fool rayleth upon thee, overcome his folly with silence for the time, but let him in time convenient be answered, as he is worthy, with sharp stripes for his wickedness, for the rod, as was said before, ver. 3. is for the fools back, and by words he is not to be dealt withal.

Lastly, unto these we may add, If by his foolish and wicked speeches, or doings, thou beest provoked, answer him not either by word or correction in thy passion, for then thou shalt both speak, and deal foolishly, like unto him; but tarry till thy heat be over, and then deal with him so, as that he may not want of reproof, or correction, be encouraged in his folly, as thinking for that he hath spoken or done well.

He that sends a message by the hand of a fool, cutteth off the feet, and drinks damage, Jun. cutteth his feet, or drinketh some hurtful thing; the vulgar, He is lame on his feet, and drinks iniquity. I prefer the reading of Junius, as most agreeable to the Hebrew, and the meaning is plain, if a man sends a message by a fool, it is either undone, and so he had as good have sent by one that had no feet; or it is ill done, and by this means sometimes he suffereth as much hurt as by drinking a little poison, by reason of the vexation coming to him hereby.

The legs of the lame are not equal, so is a parable in the mouth of a fool; Junius, The legs of the lame are lifted up, for the word 〈 in non-Latin alphabet 〉 signifieth either unequal, or lifted up, but the sense is the same, lifted up unequally.

And a parable in a fools mouth is compared hereunto, because if he uttereth one wise sentence, another foolish and vain cometh from him, yea the common course of his speech is foolish, and so he goeth as it were upon legs, one shorter, and another longer; it is more disgrace then credit for him to utter a wise saying sometimes, and therefore let such either turn from their folly, or speak not at [Note.] any time so, as whereby the common course of their speech, and their own doings are condemned. And this specially reproveth such teachers, as in public speak excellently, but privately are full of vain talk, and live wickedly.

As he that bindeth a stone in a slinge, so is he that giveth honor to a fool. A man doth not use to bind a stone in a slinge, from whence it is by and by to be thrown, saith Lavater. But how this can be fitted to this place I see not; it is therefore better which he addeth according to the vulgar Translation, that binds a stone in acervo Mercurii, for the word Hebrew signifieth an heap, and the Greek word 〈 in non-Latin alphabet 〉 signifieth an heap, or Mercury, which Mercury was by the heathen counted the god of wit and reason, whereupon he giveth this for the sense; He that giveth glory to a fool, is as one that placeth an ordinary stone amongst those that, for their wit and understanding, are as precious stones; and therefore such, and of such place of concernment for the public good, as that no fool should have the honor to be set amongst them. And some, he saith, understand it of an heap of stones to be cast at him, that is to be stoned to death, some rendering it, that binds a stone in purple, because 〈 in non-Latin alphabet 〉 signifying purple, cometh from the word here used, and so will have the sense to be, as he that clads an ordinary base stock or stone in purple, so is he that giveth glory to a fool. Some that binds a stone in a sling, for this being done, it cannot be slung to smite withal. Some, that puts a stone in a sling, for as he cannot throw right, so doth not he, that promotes a fool; but this is most frigid of any expositions that have been brought, because we read of those that could throw a stone out of a sling at an hairs breadth, and David missed not the forehead of Goliath. Of all these expositions, or any others, for there be many more given, that is the best, which goeth upon the word purple, and this is the exposition of R. Joseph; for what fitter comparison to set forth a fool promoted to honor, who is as a stone for understanding or utterance, then that taken from a stone with purple, the habit of a Ruler put about it?

As a thorn goeth up into the hand of drunkards, so is a parable in the mouth of fools. Heb. A thorn ascending into the hand of a drunkard, and a parable, &c. that is, are alike. About the rendering of 〈 in non-Latin alphabet 〉 a thorn, all are agreed, but for 〈 in non-Latin alphabet 〉 parable, the Sept. hath servitude, some a tanting proverb, or parable, some domination. Divers are the expositions given by divers hereupon; Junius, a thorn, or goad, or other sharp instrument in the hand of a drunkard, and a divine sentence in the mouth of fools hurt alike, for the drunkard being thus armed doth much mischief, yea, sometimes killeth him with whom he meeteth; so fools abuse the sentences of holy Scriptures to the hardening of themselves and others in sin to their destruction. They that take it for domination, say for fools to have command, is as dangerous. They that take it for tanting, as a thorn runneth into the hand of a drunkard, but whilst he is in this case he feeleth it not, but afterwards he hath great pain thereof; so he that raileth upon another, and useth tanting speeches shall finally feel the smart and pain of them through his body, piercing his own through the just judgment of God, whereby it is measured to everyone according to his measuring to another; here I spare to bring more expositions, of which there be also many, and rest in this, as best agreeing with the words ascending into the hand, or pricking it, and not being in it, to be used against others, as he lusteth to hurt them, for then he would rather have named some instrument, which men commonly use to wound others withal.

The great God, that formed all things, rewardeth both the fool and the transgressor. Heb. The great former of all. Here because there is no word signifying God expressly, but 〈 in non-Latin alphabet 〉 great, Vatabl. understands a great man, a Prince forming the Commonwealth by good Laws, and he rendereth the words thus, The great man doth all things himself, but the fool for a reward hireth transgressors, as if nothing else were meant here, but to show a difference betwixt a worthy and wise Prince, and a foolish; the one that all things may be well and uncorruptly done in judgment, doth all himself; the other contrariwise committeth all to others, and those none of the wisest neither, whereby much corruption groweth in the Commonwealth; but Heb. it is not, the fool hireth for reward, but both rewards the fool, and rewards the transgressor.

Moreover it is not probable, that these words, The great Former or Creator of all, should be spoken of any mortal man, but of God alone, of him therefore I understand it; but then what is meant by saying, That he rewardeth the fool, and the transgressor? Some by reward will have the same meant, that is spoken of Matth. 5. He makes the Sun to shine, and rain to fall upon the good and the bad, &c. As if it had been said, God supplieth even the sinful and wicked with necessaries in this life, notwithstanding their ill deserts, therefore this shall much more be supplied. But because when the word reward goeth alone, and nothing else is added to express what manner of reward, it is commonly meant of a reward in wrath, if wicked persons be spoken of. The meaning then is, as he is great and mighty enough to give all the wicked their pay as they deserve, so he will do it, be they fools, that sin out of simplicity or ignorance, or transgressors that knew their Masters will, and yet committed things worthy of stripes, hating to be reformed. And being thus understood there is some coherence betwixt these words and the former of measuring to men as they measure to others, the great God of all shall see that they be thus rewarded, and with the words following, verse 11.

As the dog returns to his vomit, so a fool to his folly: As if he had said notwithstanding all this, that God declareth himself to be a rewarder of the wicked, yet they will not cease doing wickedly and foolishly to the end, no not after that by judgments they have been for a time constrained to leave their sin, yet these being a little while removed, they return to the same evil course of life again.

The sluggard is wiser in his own conceit, then seven men that can render a reason. And verse 12. hitherto he speaketh against the slothful in the same manner, that he sometimes before had done, so that of those verses there needs no exposition, but only verse 14. in saying, that as a door turneth upon its hinges, so doth he, which is meant of his turning him in his bed from one side to another, and lying still in the same place, when others are up, as the door often moving by opening and shutting yet remaineth where it was. For these words, the sluggard is said to be wiser in his own conceit, in way of answering to verse 12. for hereby it is shown, that the sluggard is the self-conceited fool there spoken of, and he is said to be wise in his own conceit, because he thinks himself wiser in lying long in bed, and taking his case, then all they that rise early, and diligently apply themselves to labor in their Callings, although they can give a good reason of their so doing, viz. their being better enabled to resist lusts of the flesh, to get wherewithal to live and give to the poor, and to go about the worship and service of God, time being thus gained to this end and purpose.

By the sluggard also understand one, that will not take pains to get the most necessary learning for his soul, for such yet think themselves wise.

And lastly, the timorous and fearful, for which the sluggard is set forth saying, there is a Lion in the way, he will not suffer for Christ, and his truth, but rather then so lie slugging in the sink of error.

He that meddleth with strife not belonging to him is like unto one that takes a dog by the ears; that is, by his speaking to men in the heat of their contention he doth but provoke them, or one of them, at the least to fly upon him with his virulent tongue, as a dog, being taken by the ears, to bite with his teeth him, that layeth hold upon him.

As a mad man that casteth arrows, firebrands and death, so is he that deceiveth his neighbor, and saith am I not in sport? The scope of this comparison is to show, that there is as much danger in a false-hearted friend, as in furious enemies, that placing themselves out of sight do suddenly shoot at, or cast fire-balls amongst those that they fight against, whereby they do much mischief; for as such enemies are more obnoxious, then they that come openly to fight because these may be taken heed of, those cannot: So a false-hearted friend hideth himself, as it were, under a pretence of meaning no harm, when he doth his friend mischief, for he would make him believe that he did it but in jest, and that the harm done was besides his intention. Some think it is meant, that he derideth him being thus huit, as glad that he had done it to his great vexation.

Against Tale-bearers verse 20. it hath been spoken before, and how that by their means contention is made only, here it is illustrated by a comparison taken from wood and fire, he being as fuel to the fire.

As coals are to coals, and wood to fire, so is a contentious man to kindle strife. This and verse 22. are nothing else but an amplification of the evil coming by make-bates.

Burning lips, and a wicked heart are like a potsherd covered with silver dross; that is, the lips of him, that by Tale-bearing kindleth the fire of contention covereth his wicked heart over with good words, but this is no more then the covering over of a potsherd with drossy silver; it is a base heart, and a base mouth, though seeming glorious like silver, under which it is hidden. Some will have the drossy silver understood to be within, and the burning earthen vessel, the lips, and the fire, the trial, whereby it is found out to be drossy. But the word 〈 in non-Latin alphabet 〉 signifieth to cover, and therefore this exposition falleth. For the former is Junius, who saith further, that as such a cover is no longer a cover to hide the base stuff which is under it, if it be a little scraped off, so such guilded lips being examined, will easily be found to have a base and vile heart hid under them. And that this is the meaning the 24, 25, 26. verses do plainly show: fair and flattering speakers then, whose alme is to stir up strife, are not to be trusted, and if any come to thee with such a tongue, thou mayest well know that he hath a wicked heart, and therefore trust him not, but take heed of him.

He that diggeth a pit shall fall therein, and he that rolleth a stone, it will return upon him. Alying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruin. After warning given to others against Tale-bearers and flatterers; now he threateneth such with destruction by their own machinations, suddenly and unexpectedly to come upon them, as he that diggeth a pit into which another may fall, little thinketh ever to fall into it himself, and he that rolleth a stone up an hill, letting it to lie so there, that at the least touch it may fall upon, and crush another to death, little thinketh that it shall ever fall upon his own head: but by God's just judgment sometime he himself falleth thus, and is thus destroyed. A lying tongue hateth those that are afflicted by it, Junius, that it would destroy; that is, closely doth endeavor the destruction of his neighbor, whom he beareth fair in hand, but by speaking him fair on the one side, and tickling the Magistrate in the ear on the other side, that he is a wicked man he bringeth him suddenly to ruin, as one that falleth into a pit, or hath a great stone fallen upon his head from an high place; when as indeed the man by his instigation thus ruined, is a righteous man, but he a wicked liar, and malicious, to whose destruction therefore the most righteous Judge of all the world, that cannot be deceived, will finally turn this his devilish plot: But because the Hebrew word is, 〈 in non-Latin alphabet 〉 , either contritos suos, or conterentes eum, I rather assent to those that expound it thus, the man that hath a lying tongue, whereby he hath done another mischief, is so far from being hereby satisfied in his malice, that he hateth him still, not ceasing till he hath brought him to utter ruin; or to those that expound it by conterentes thus, he hateth such as suppress and curb him in his way of lying, for wicked men hate those that find them out in their halting, and punish them therefore, and to wreck their teene upon them, they cunningly seek their ruin.

CHAP. XXVII.

BOast not thyself of tomorrow, for thou knowest not what a day may bring forth, This seemeth to be ground of that saying, Jam. 4. Go too now ye that say we will go to such a City, and there be a year, &c. and so it is by exposition generally taken, a man knoweth not, whether he shall live till tomorrow, and therefore it is not for him to boast what he will do tomorrow; but if a man hath an opportunity of doing now, take it and deferie not, lest thou be prevented. It is a notable place against those that bear themselves upon this, that they tomorrow, that is, hereafter will turn from their sins by repentance, and so attain salvation, this [Note.] is a vain and dangerous thing, and therefore let everyone for this take the time present.

Let another praise thee, and not thine own mouth, a stranger. &c. For a man to praise himself, faith Chrysostom, is a dispraise and infamy, unless he be by necessity enforced to relate good things touching himself, as Paul was; for men will hardly hear one man praising another, much less praising himself. By repeating the word another man, with a little variation, a stranger, he intimateth, that a man should not only not praise himself, but not suffer such as stand in near relation to him, to praise him, but strangers that have no relation in the flesh unto him, or by familiar acquaintance, but are mere strangers, or such as are in affection estranged; that is, very enemies; for when a man liveth and doth so, that even his enemies cannot but praise him, this is for his credit and fame indeed, for they would not otherwise speak well of him, but compelled by the truth.

A stone is heavy, and sand weighty, but a fools wrath is heavier then both. Wrath is cruel, anger outrageous, but who can stand before envy? It was said before that anger resteth in the bosom of fools; now it is shown how intolerable this anger is, and that being begun, it increaseth more and more, so that none are able to stand before it. And he nameth wrath, anger, and envy as the degrees.

Lavater for outrageous, hath overflowing, and so the word 〈 in non-Latin alphabet 〉 signifieth. First, by wrath, that is said to be cruel, understand the first degree thereof, for wrath in a fool tends to bloodshed in any measure, anger, or fury to the bearing down of all that come in the way, as an overflowing flood, and envy, which is worse then both these, for the flood coming may be avoided, but the envious and malicious fool cannot be taken heed of, and therefore none can tell, how to beware of an envious fool so, as not to be at some time or otther endangered by him; for anger much transporteth wise men, therefore fools much more, whom nothing but bloodshed will satisfic, when they are angry, and dwell herein to malice and envy, so that they are not to be borne by those that can bear the heaviest things: which is spoken, that we may take heed of such, and have nothing to do with them, as we would keep out of their gun-shot.

Open rebuke is better then secret love, faithful are the words of a friend, but the kisses of an enemy deceitful; That is, he doth better that rebuketh him openly that sinneth openly, then he that saith he loveth him, but suffereth sin in him, and speaketh not against it, contrary to the charge given, Levite. 19. 17. but this is to be understood only of open sinning, for if thy brother sinneth against thee in private, tell him, saith Christ, betwixt him and thee alone, for such saith Paul, As sin openly, rebuke openly, that others may fear. And although the rebuked be thus wounded with the smiting of the tongue, yet this is better then an enemies kisses and embraces, which are but as that of Judas towards Christ, and of Joab towards Abner, who embraced him, and slew him; for a friends reproof althought it pierceth, and woundeth, comes from love, as the lancing and searching of any corrupt part of the body to let out the corruption within; but let enemies speak thee never so fair, they herein seek their own good, not thine; a thing to be considered by young persons dearly loved by their friends, against whom they are ready to be exasperated for their reproofs; but such companions as humor and [Note.] speak pleasing things unto them, they love, and are well pleased with; but let none henceforth be so foolish as to do thus, but know them to be their best friends, and that to be the greatest love which stands in just reproof.

The full soul loatheth the honey-comb, but to the hungry soul every bitter morsel is sweet. This is to be understood not only of meats, but of all other delightful things also, satiety herein breeds a loathing, and the saying is true, rariora jucundiora, so did Manna, when they were daily fed there with in the Wilderness, and the spiritual food of the Word is, for their being full fed herewith, distasteful to many men, but such as come newly to it, when they have long wanted it, find far more comfort and sweetness in it.

But this is true only in Carnal men, for David who was spiritual, that made the Word of God his daily meditation, found still a most sweet taste herein, because he is covetous hereof, as of a treasure, to which it is also compared; and therefore as to the covetous, Dulcis odor lucri, the taste of gain is sweet still, how much treasure soever he hath; so to him that covets these best things, as St. Paul speaks, the more he understandeth, and is taught in the Word, the more sweetness he still findeth herein.

As a bird that wandreth from the nest, so is a man that wandreth from his place. Here warning is given to all men not to go from their place and calling, but where God hath placed them by his providence to abide, and have a care of their Nest; That is, their House and Family, which they shall best provide for by so doing; whereas the man that goeth from his Calling, or is given often to change his habitation, or goeth idleing up and down, neglecting his work and children, from home, and is so often in idle company, doth like a bird wandering from her Nest, leaving her Eggs at six and seavens, and her young ones, till all be marred; for every man is bidden to continue in his calling, and he that careth not for his own house is worse then an Infidel; And a rolling stone (we say) gathers no moss, Thus Lavater.

And Muffet addeth, That he is like a bird in levity, going some time hither, sometime thither without cause, and by this means meeting with a Net, or Limetwigs, and being so taken.

Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel. It is noted by Clemens Alexandrinus, that sweet Oyntments and Perfumes comfort the heart, and strengthen the head, for which of old they used to anoint the head at feasts to keep from drunkenness; so the hearty counsel of a true friend comforts the heart in adversity, and in prosperity strengthens the head so, as that it is kept from being intoxicated with the joy of such a prosperous estate, for which one said, He had rather have the counsel of an hearty friend, then of a wise man.

Thine own friend, and thy fathers friend forsake not, neither go into thy brothers house in the day of thy calamity, for better is a neighbor, that is near, then a brother far off. For as much as the counsel of a friend is so precious, as hath been said, for sake not, but keep an old and tried friend, that hath long been a friend both to thee, and thy Father; as for a brother, he ofttimes dwelleth far off; yea, too far for thee to go for succor to him in the day of adversity, and therefore keep friendship also with thy near neighbors; for at such a time he may stand thee in more stead then a brother, who dwelleth far off, can, although he loveth thee well, and sometimes it falls out so, that there is no great love amongst brethren. The scope then of this place is, to teach us not only to make account of [Note.] brethren, who are near to us in the flesh, as most do, regarding none else, but brethren, or kinsfolk; but also of neighbors, and other friends and acquaintance, because the case may so stand, that we may find more help from them, then from brethren.

My son, be wise, and make my heart glad, that I may answer him that reproaches me. That a wise son makes a glad father, see chap. 10. for answering to reproach; The meaning is, that if any man shall seek hereby to disgrace me, that I have not done my part in thy youth to season thee with grace, and wisdom, by teaching, and bringing thee up in the fear of the Lord, I may be able to put him to silence, by saying, Behold my son, how wisely and religiously he behaveth himself, doth not this speak plainly for me, that I have done my duty in his education? and hereby it is intimated, that it is a reproach to Parents, when through their neglect their children degenerate, and are of a wicked life and conversation. [Note.] For verse. 12, 13. see ch. 22. 3. and 20. 16. where both have been explained.

He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. Here is a warning given against flattery, he praiseth his friend with a loud voice, that praiseth him immoderately, and exceedeth the truth in so doing, that he may by this means ingratiate himself with him, as making him believe that his affection is extraordinary towards him, for the virtues that shine in him. And he riseth up early in the morning so to do, that rashly giveth him so great praise, before that he knoweth him, and his conditions very well; for that he may know him indeed, what manner of man he is, he must first be long conversant with him, as the Proverb is, He must first eat a Peck of salt with him.

To do thus therefore is base flattery, and shameful to him that doth it, for he cannot but be taken notice of by others for this to be a palpable Sycophant, under a pretence of extraordinary love to him, seeking benefit by him; or a simple and foolish man, because there may be vices in him for ought that he knoweth, for which he is more worthy to be disgraced then praised; and if so, he showeth his own viciousness in praising such an one, but much more if he knowing it to be so, yet praiseth him, as many slatterers do; or if he be not so vicious, he may turn to vice, yea, his unreasonable praising of him may puff him up with pride, and so make him most vicious; for all men are mutable, and therefore are not truly happy, or to be much praised before their death, as the Proverb saith; and for this cause it is here said, It shall be counted a curse to him; That is, all men shall speak ill of, and condemn so gross a flatterer, yea, and his blessing of his friend shall be turned to a curse unto him, as being thus brought into the more disgrace, according to the Proverb, Nimium honoris, dimidium dedecoris, too much honor, halse a disgrace, because we use to say, when a wicked man praiseth another, Mark the praiser, he is a good man I warrant you, whom such an one commendeth; and if he be good indeed, the Parasite is by him rejected, as those were by Paul and Barnabas, that honored them as gods; but an Herod indeed contrari wise takes well the divine honor done unto him, although God be highly offended hereat, and immediately abaseth him therefore, by making him worms-meat.

Touching a contentious woman, Vers. 15. see before Chap. 19. 13. But it is here further added:

Whosoever hideth her, hideth the wind, and the ointment of his right hand, which bewrayeth it self; whereby is meant, that she is so violently set upon scolding and brauling, that none can anymore stay her there-from, then the blustering wind from blowing, or the smell of a strong ointment from coming forth, although he holdeth it close in his hand, for it will notwithstanding come forth and fill all the house where it is.

Iron sharpeneth iron, so a man the countenance of his friend. Some, taking this to cohere with Verse 15, 16. understand it as spoken of a man and his wife, his friend, and taking the word 〈 in non-Latin alphabet 〉 for uniting, as it signifieth, if it be held to be a radix, although if it be derived from 〈 in non-Latin alphabet 〉 it signifieth to sharpen, they give this for the sense; as iron is united to iron, that is, being heat in the fire, so a man uniteth his wife to him, although of a most rigid nature, by love making her mild and patient, when she is so impatient and contentious: for love is as fire in this respect, softening and framing then with the hammer two hard bodies into one; and the countenance is said to be united, because love and good will being reconciled, the countenance, which was before fierce and angry is changed into amiable. But as Chrysostom noteth, this uniting of iron is with iron, not of iron with silver or gold, brass or pewter, so a firm union is not like to be betwixt man and wife, if a poor man, and ignobly descended marrieth a woman rich or noble; for now the ordinance of God must be by her pride and impetuosity perverted, and she will not be subject to him, but he must be subject to her, and therefore he exhorteth to equal marriages making, noble persons with noble, rich with rich, and not otherwise.

This Exposition is not to be misliked, but most Expositors take it to be more generally meant, and so do I also of any friend, if there be strife betwixt friends, if there be true love, one will unite himself again to the other, as iron and iron are joined together by means of fire, so that although the conntenance of the one upon a falling out be averse from another, yet it is hereby again turned towards him, and so ought it to be, and is where there is love after any contention or falling out, according to that common saying, The falling out of lovers is the renewing of love. But instead of rendering it united, many follow that of whetting or sharpening, and so give this for the sense, as iron rubbed against iron, makes it bright and sharp to cut withal, if it be a sword or knife; so a good man, a friend coming in presence, not only cheerfulness of countenance is caused in his friend, and so brightness, but also he is by his presence whetted on to zeal, and the affectation of goodness in any kind the more. Some, because the word here used signifieth steel as well as iron, expound it thus, as steel and iron tempered together, make a sharp instrument; so a friend, who is of an harder nature, being joined to one of a softer, makes him sharp, that of himself was before but blunt and dull to worthy actions. Some taking the strife, and falling out of friends to be here meant, expound it thus, as one iron rubbed against another, sharpeneth it to cut the more dangerously; so one friend beginning to fall out with another, by his unkind and provocative speech, exasperateth his friend against him; that he loved him not so much before, but now he hateth him as much. I prefer that exposition of uniting, because it is, 〈 in non-Latin alphabet 〉 , iron uniteth with iron, which doth not so well agree, if it be rendered, Iron sharpens iron, for the 〈 in non-Latin alphabet 〉 which is redundant.

Who so keepeth the Fig tree, shall eat the fruit thereof, so he that waiteth on his master shall be honored. As the Fig tree was in that land to the husbandman, so is a master to his servant. The husbandman; that would eat of the Fig tree, diligently tendeth it by keeping away beasts that they may not bite it, pruning and digging about it, that it may fructify, for by this means, he cometh to have plenty of Figs to feed upon; so the servant shall come to honor, that attendeth duly his master, in all things to defend him, if he be assaulted by enemy or robber, to provide his food, and dress it for him, to keep his clothes clean, and to do all things necessary about him, and what else he commandeth; for either he will promote him, or God will, whom he serveth in doing diligent service to him.

Lavater noteth, that this is spoken according to that which is done, they that keep Fig trees live upon the fruit thereof two months in the year, and grow fat herewith, which was in times past a great comfort to poor servants, having commonly so course fare as they had. And by honor here spoken of, is meant exhibition, some good matter shall by a master be given to his servant, that is diligent and faithful about him; sometime his freedom and means of maintenance being granted him at his dismission, as hath been done by good masters of old to well-deserving servants, for so the word honor is taken 1 Tim. 5. Honor widows that be widows indeed. And much more he that waiteth upon, and diligently serveth God, the great Master of us all, shall be honored by him, and be bidden enter into his joy.

As in water face answereth to face, so the heart of man to man; Hebr. As water face to face, that is showeth face to face, so man showeth his heart to man, and thus Junius renders it; the Vulg. as water represents the face, so the exterior habit, the heart of man; Thus Lavater relates it, but it is, As in water the face shineth, so men's hearts are manifest to the wise, The sense being looked at, and not the words; the meaning is, although the heart of man is known to no other man, yet there is some dark representation of it made in his speeches and actions to him that well observeth them from time to time; thus Lavater, and all commonly, that understand another man's heart here, and by water, clear and calm water, others that understand troubled water and moveable, expound it thus, as the face is represented in the water, yet so as that a man beholding it, cannot well perceive what manner of face it is; so it is but little that one man can discern of the heart of another; for it seems to him to be otherwise then it is. Others that the similitude may be more fully answered in the thing, to which it is applied, will not have another man's heart meant here, but a man's own, as the face to which that in the water is represented is his own, who by standing with his face to the water causeth it. And indeed this is the best, as a man seeth his face in the water, as in a glass, so in the glass of the word, everyone that is wise may see his [Note.] own heart, and the blemishes therein, to seek in time the cleansing of them away, as it stands everyone in hand to do, before the coming of the strict Judge, who will otherwise find them out, and lay them open to their everlasting confusion. And yet he saith not, in a glass face showeth face, but in water, because many looking-glasses are deceitful, and represent the face fairer then it is, but clear water doth not, nor the true glass of the word.

Hell and destruction are never full, so the eyes of man are never satisfied; that is of the covetous man, what abundance soever he hath, he still coveteth more, what treasures, what goodly possessions soever he seeth he coveteth, and therefore covetousness is called the lust of the eyes, 1 Joh. 2. 16. of the same similitude see more Chap. 30. 15, 16. And this should be an argument to stir up our hearts against covetousness, because such can never have satisfaction, and to be satisfied is the [Note.] thing for which men covet the goods of this world, therefore it is a vain thing to covet them, but to covet the best things, as the Apostle speaketh, tendeth to full satisfaction, for he that thirsteth after righteousness shall be satisfied.

As the fining pot for silver, and the furnace for gold, so is a man to his praise, Hebr. a man's praise for his mouth. Silver and gold come to shine by means of the fining pot and furnace, whereby they are purified; so a man of wisdom becomes glorious by means of his mouth, wherewith he speaks execllently and divinely, for such words are the words not of men, but of the Lord, which are like unto silver tried seven times in the fire, and therefore he that uttereth them, and liveth accordingly, is here by adorned, being for this in his mouth as a silver trumpet, or the golden bells of Aaron. And this was notably exemplified in Chrysostom, who for his divine eloquence had the name from 〈 in non-Latin alphabet 〉 a golden mouth. The Vulgar renders it, So is a man tried by the mouth of the praiser, expounded by Beda thus; A good man is tried by the mouth of him that praiseth him, because that being praised, he rejecteth it, but the wicked and proud are hereby lifted up. And Gregory saith the same, yielding this reason, either he knoweth that this praise is false, and then he is humbled to hear himself praised so unworthily, for it grieveth him to think how far short he cometh of that which is spoken of him, or if he knoweth it to be true, he is humbled and feareth, lest the praise given him by men, should be an occasion of losing his reward in heaven. And this sense the Hebrew will well bear, if we render it word for word thus, And a man by the mouth of his praiser; that is, is tried by the mouth thus speaking of him, if he takes it not to be proud, but be humbled therefore, he is known now to be gold or silver tried, if otherwise, he is base and drossy: For this also is Lavater; for the first, Junius, and the reason of the difference is, because the word 〈 in non-Latin alphabet 〉 is without any word added to show whose mouth is meant, but the sense is best, if it be understood of the mouth of the praiser, according to the Vulgar.

Though thou shouldest bray a fool in a mortar with wheat, with a pestle, yet will not his folly depart from him, Jun. In a mortar with barley, and the Vulgar hath for barley Ptisanas, signifying the same sodden; Pagnin. farreum; R. Abrah. triticum contusum, which way soever it be taken, the difference is not great, the meaning is barley or wheat, may be beaten in a mortar with a pestle into fine meal (for this was one way of making corn into meal of old, and is in some places at this day, but let a foolish wicked man be chastised never so much, he will not be changed, but continue an obstinate fool, and stiff in his ways still, as Pharaoh after all the judgments sent upon him and his Kingdom; we may [Note.] learn from hence, that such wicked men as are not by corrections from God or men reformed, are in a desperate condition, neither is there any hope of their salvation, but through the hardness of their hearts, not repenting, they heap up to themselves wrath against the day of wrath.

Be diligent to know the state of thy flocks, and look well to thy herds, for riches are not forever, and doth the Crown endure to every generation? The scope of these words, and so forth to the end of the Chapter, is to stir up to providence and industry, the good that will come hereof to the Husbandman being shown. And here first it is commended to him to look to his flocks and herds from time to time himself, because if he doth not, they will for want of welllooking to, decay; and he that hath great flocks now may soon lose them, or many of them, and this will be a great blow to his riches, he must not think, that they will continue always with a man that is careless; for the very Crown, which is the greatest riches of all others, is not everlasting, but thereafter as he that hath it, carrieth himself worthily or unworthily.

The hay appears, and the tender grass showeth it self, &c. that is, cut down grass, and make thy hay when time is, and likewise corn, and other fruits here called the hearts of the mountains gathered, be provident to get all in due time.

Then shalt thou have lambs-wool for thy clothing, and goats to sell, and buy fields withal, and goats milk for food; that is, by God's blessing upon thy good husbandry, thou shalt have not only necessaries, but abundance. This is by some spiritually applied to Pastors of the Church, who are here enjoined by auricular Confession to know the state of their flocks from time to time, that so they may the better know what to do for the keeping of them sound. But if it were meant so, as Lavater saith, then this order should have been followed in those days, and everyone should then have come to the Priest to make this confession, but this the Papals themselves will not say, that they did; It holds therefore only to Pastors to know by examining, and observing, and hearkening after men's doings, that be under their charge, what the state of their flocks be, to minister a word of reproof and comfort to them accordingly.

Beda therefore, who first of all others applieth to Pastors, saith nothing of Auricular confession, as a means to know, but in general, as hath been said. And it belongeth to Princes also, whose flocks their Kingdoms are, and must be well governed, and with great care, or else they will not last long.

CHAP. XXVIII.

THe wicked flieth when none pursueth him, but the righteous is bold as a Lion. This is true both of thieves and adulterers, when they are about their wickedness, and of other notorious sinners, they are terrified in their consciences exceedingly, and so is a Tyrant, that by bloodshed cometh to a Kingdom, and this is threatened in the Law, he shall fear at the shaking of a leaf &c.

For the transgression of a land many be the Princes thereof, but by a man of understanding the state thereof shall be prolonged; that is, for sin either one killeth or expelleth another, and reigneth in his stead, as was done 2 King. 16. or instead of a Monarchy the Nation cometh to be governed by an Aristocracy, in either of which case the people suffer grievously by many exactions, as was proved in Israel, when two Kings reigned together, one over Judah, another over Israel, or ten Tribes thereof. And the like had England experience of, in the time of the Heptarchy of the Saxons here, and the Romans in the time of the Triumviri, Caesar, Anthony, and Lepidus.

But by a man of understanding, &c. that is, by one wise King or Prince the state is long settled in the life of such a King to the great good of the land, for so it is promised, Deut. 17.

A poor man that oppresseth the poor is like a sweeping rain that leaveth no food. For any man to oppress another, is so great a sin that God threateneth to take revenge upon oppressors, but for one poor man to oppress another, that by his more impoverishing he may gain, this is most intolerable, because he is not content to get somewhat from him, but sweeps away all, as a rain that falleth so abundantly and hastily, that it wasteth the seed sown, out of the ground, so that according to the Proverb, Starved fleas bite most; so the poorer he be that oppresseth, the more unmeasurable he is in oppressing his fellows.

Such as for sake the Law praise the wicked, but such as keep it, contend with him; Wicked transgressors love to have many fellows, who do as they do, and therefore they favor and praise others, that live in disobedience and sin, because they think themselves by this means the more strengthened, and to purchase the more authority, and that they are in their illegal doings the more justified. But righteous men, that make conscience to live according to the Law, oppose [Note.] them herein all that they can, out of their zeal for the Law: therefore the vulgar hath it, Accenduntur, are kindled, or set on fire at this, they cannot endure such doings, and this is the cause why the wicked are at continual enmity against the righteous, and when they have power, persecute them to the death; but the righteous not being moved, or deterred by this, still oppose them, and with all earnestness seek to suppress them; and he that hath not this zeal is luke warm, and God will spew him out of his mouth.

Evil men understand not judgment, but they that seek the Lord understand all things. That of the Apostle, 1 Cor. 2. 14, 15. seemeth to be taken from hence. The natural man receiveth not the things of God, but the spiritual judgeth all things. For although wicked men, who are yet in the state of nature, have some of them much knowledge of the letter of the Laws of God, yet they have not that understanding, which is commended in the Word, because they understand not to live, and do so, which they that do not, understand not judgment, as is here said, or the things of God, as there; for this understand is always practical, for so much as the things of God are faith to believe, and repentance to turn from sin to righteousness in all things. They therefore being without this understanding, are rightly said not to understand the things of God, because they understand not the principal, they may have knowledge, but not knowledge to salvation, and to aggravate their Damnation; as, the Servant that knoweth his masters will, and doth it not, who shall be beaten with many stripes. Such men also are without understanding of judgment, because they understand not the truth, to take heed of error, but are grossly many times entangled herewith, but they that seek the Lord understand all things; both the truth, to cleave constantly and only to it in all things, and those main things of God, faith and repentance, to believe, and to abstain from all sin.

But it is to be noted, that this is not granted to any, but to those, that in hearing, [Note.] reading, and searching into the Mysteries of the Word, pray, and seek diligently for this, according to that, If any man wants wisdom, let him ask it of God; that when we betake ourselves to reading, or hearing of the Word, we may always remember to begin with prayer, for to him that asketh it shall be granted, he that seeketh shall find.

Of the understanding of those that seek God, Nazianzen saith; The first or chief wisdom is a good and honest life, purged by God, or certainly purging it self.

And Chrysostom, The conversation of the just containeth the doctrine of all Philosophy; for what is Philosophy, saith he in another place, but the knowledge of Divine and Human things? and this knowledge he hath, for he knoweth human things to decline them, and divine to ensue them.

And this Proverb cohereth well with the former, ver. 4 as containing a reason why the wicked love the wicked, that forsake the Law, they understand not judgment; but such as keep the Law contend with them; these understand all things, and they cannot approve themselves to God, unless they be zealous against such.

This verse, wherein the poor honest man is preferred before the wicked, is the same with chap. 19. 1. where there is only this difference, that is a fool there, though he be rich; Here, if he be foolish, his riches give him no preeminence, but the poorest honest man that is, is better then he; and therefore it is not true, that is commonly said, in speaking of rich men that be wicked, when they are slighted by such; Sirrah, know your betters, for be they never so rich, they are base, and such poor men their betters. And this is well added here, after that of the wicked, not knowing Judgment; but the just man's knowing all things, the one being hereby convinced to be a fool, and the other, wise; and who doubts, but that a wise man is better then a fool, though he be rich, as a poor lean man is better then the fattest beast, for his understanding, which the beast wanteth; but a beast is also sometime shown to be more intelligent then wicked men.

He that increaseth his substance by Usury, and unjust gain, shall gather it for him, that will pity the poor; the word rendered unjust gain, is 〈 in non-Latin alphabet 〉 signifying multiplication, and the meaning is nothing else, but as he is condemned here, that puts his money to usury, so although it be not direct usury; That is, compacting for so much for lending his money, but unreasonable gain, that is taken any other way, either for it, or any other thing, whereby a man gathers wealth very fast, but others, with whom he dealeth loose, and are impoverished thereby. As for example, by letting House or Land too dear, selling Commodities, and giving day, but when the time of payment comes, to exact much more for them by reason of the time, or by mis-reckoning, &c. Against this see an express Law, Deut. 23. 19. and Levite. 25. 36. where the word 〈 in non-Latin alphabet 〉 is also used, and it is forbidden.

Muffet by occasion of these words defineth usury, that everyone may know, what is spoken against in this place, or elsewhere, and he saith, it is to be levied upon compact to be paid the principal again, and for use more or less; and hereupon he inferreth, that to make and take according to such a compact is a sin, because the borrower may by casualty, without any default of his, lose all that he borrowed, and the Lord hath made a Law in such a case, that the borrower shall not make good the thing hired; If the owner were by, he shall not make it good, if it were hired, it came for his hire; so that saith he, of anything hired, the hire is to be paid, but not the thing it self, if it be lost, and therefore Money lent for use, not; but according to this reasoning a general conclusion is made upon a particular proposition, the thing borrowed the borrower shall not be forced to make good, if the lender being by, saw that without all fraud or guile it miscarried, and the borrower could not help it; therefore he that borrows Money for hire, and that be lost by casualty anywhere, either in the presence, or not in the presence of the lender, shall not make it good. Who can approve this reasoning to be good? when as money borrowed is pursed up, and carried away, the lender not knowing whether, and if it be lost by any casualty, there might be fault in the borrower, by whose negligence, or over-sight, or of some about him, it came by this casualty in part, or in whole to be lost. For the true meaning of that place, see my Commentary upon it, and likewise touching Usury, Exod. 22. 25. He that thus increaseth his goods shall have it in God's due time taken away from him or his, and put into the hands of those that will pity the poor, and give to such, as he by his oppressions hath wronged and impoverished.

Some rendering it, He gathers it, that he may pity the poor, expound it thus; by pitying the poor, or giving to them, he increaseth as by usury, because he that giveth to the poor, lends upon use, as it were, to the Lord, as was before said, by whose blessing his goods shall be increased the more. But this over-throweth the true sense, which is to deter men from usurious gain.

He that turns away his ear from hearing the Law, even his prayer shall be an abomination. The same in effect with chap. 15. 8.

Who so causeth the righteous to go astray in an evil way, he shall fall himself into his own pit, but the righteous shall have good things in possession, The meaning is, that by his evil counsel, or enticement, makes the righteous to err, or sin, or to come into danger, which he hath plotted to bring him into, he shall fall himself, and the evil that he falleth into, shall be his ruin, but the righteous shall be delivered again, and come to enjoy a prosperous estate, and comfort here, and glory everlastingly hereafter.

The rich man is wise in his own conceit, but the ear that hath understanding searcheth him out. Rich men are ready to be conceited of their own wisdom, and providence, as if they had hereby gotten their wealth; against which therefore Moses giveth warning, Deut. 8. 14. But the poor man searcheth him out, yet not every poor man, for most fawn upon rich men, and extol them, as excelling others in wisdom, as they do in wealth; but the poor, that hath understanding, he by his answers, when he cometh to talk with him, findeth out his shallowness, and layeth him open, not to be the man that he was taken to be; as the blind man restored to his sight did the Pharisees, who thought themselves the wisest of all others.

God, saith Lavater, hath distributed his gifts diversely, to some giving riches, to others wisdom, and the rich men for the most part, howsoever they may be wise enough for this world, yet their hearts are so taken up with their riches, and honors, that there is no place for true Christian wisdom there; for which it is said, Not many wise, not many rich, or noble are called; the poor man of understanding, howsoever others be deluded, perceives well enough how foolish he is, and derides him.

When righteous men rejoice there is great glory, but when the wicked rise a man is hidden. Here the word rendered hidden is 〈 in non-Latin alphabet 〉 signifying either to hide, to find out, or to change, and therefore some expound it thus; When the wicked rule, good men hide themselves, as knowing that they seek their lives; as Ahab, and Jezebel did the life of Elijah.

Some, they change in their manners, conforming to the present authority; some, they change their habits, that they may not be known for fear of danger, or they change their Country, going away from under the dominion of such, as intolerable.

Some, a man is found out of what mettle he is made, whether he be approved or no, by his constancy, or inconstancy in goodness, when the Rulers and times are so evil; for when the righteous rule, which is meant by rejoicing, because it is the common joy of the just to see such preferred, many glorious in virtue then appear, it being an easy matter then to show piety, when the higher powers favor and affect only such; but then is a man found out, whether he be truly such or no, when the wicked rule, as Gregory saith, To be good amongst the evil, this showeth one approved indeed.

Lastly some, A man is inquired after, or searched for, as the word also signifieth, there being so few, that now a search had need be made all over a City with Lantern and Candle light, as Diogenes did in Athens sometime, to find out one, as God also bad Jeremiah, search over Jerusalem, by running to and fro.

He that covereth his sins shall not prosper, but he that confesseth, and forsaketh them, shall have mercy; That is, the Hypocrite, who goeth on in sin, under the cover of pretended holiness, shall surely be detected and punished, he shall find no favor with God, but be cut off, and have his portion with Hypocrites. And so shall they that stand upon their own justification, denying the evil that they have done, defying those that challenge them for it; or being bold, when they are under the cover of darkness, or secrefie, to commit any sin. But he that confesseth with contrition, that he hath sinned, and amends his life, returning to his heavenly Father, as the Prodigal, shall have mercy, and forgiveness; as was verified in David, who when he was charged with sinning▪ said, I have sinned; and immediately he heard from the mouth of the Prophet, The Lord hath forgiven [Note.] thy sin; which because Saul did not, but covered it, he could not prosper ever after, but declined, and finally perished, together with his posterity.

But for confessing our sins to men, we have no precept or president for that, unless it be openly, as they did, that came to be Baptized of John, and those Converts, who were turned at Paul's preaching; but of this, and of Auricular confession, see upon Jam. 5. 16.

Happy is the man that feareth always, but he that hardeneth his heart shall fall into mischief. Having in the former verse spoken terror to such as cover their sins, and comfort to such as confess them, now he showeth what shall befall them, that harden their hearts against confessing and sorrowing for their sins, and reformation from them, they shall finally fall into mischief, they shall perish without remedy forever; but who so is moved by the fear of the Lord, to humble himself, and stand in awe of him, and refraineth from all wickedness, and that not by fits, but continually, he is blessed and happy.

It is not then the fear of Despair that here is commended unto us, for that is servile, from which, all that with penitent hearts confess their sins, are delivered, but the filial fear proceeding from reconciliation with God, through his Son Jesus Christ, for now he is at peace with God, and his displeasure is turned away, but he feareth by sinning to incur it again, and therefore in fear and trembling labors to keep constantly in his ways all the days of his life, and this is his working out his salvation with fear and trembling.

As a roaring Lion, and a ranging Bear, so is a wicked ruler over the poor people. The Lion by his roaring makes all the Beasts of the field afraid, and he makes a prey of them, tearing them with his teeth, and a Bear with his paws; so doth a wicked Tyrant the people under him, being as sheep, which suffer all this, and make no resistance; but by prayers to God, and tears, according to the old Motto of the Church, Prayers and tears are the arms of the Church.

Wouldest not thou then that art a King, or Ruler, turn from a man to a Lion, or Bear? fly tyranny, and be a true Shepherd to defend them, both from Lions, Bears, and Wolves, lest by God's just judgment it comes at length upon thee, as [Note.] upon them, thy own Subjects being stirred up against thee to destroy thee, as Tyrants have often been served.

The Prince also that wanteth understanding is a great oppressor, but he that hateth covetousness shall prolong his days; Jun. A governor without understanding, and is much in oppression, shall shorten his days, but he that hateth gain shall prolong his days; but New Translation is word for word, according to the Original, but the meaning is the same, it is a description of a foolish Prince, for as Jethro counseled Moses about Governors, to be set over the people, let them be men of understanding, and hating covetousness; whereby is implied, That a covetous Prince wanteth understanding, as indeed he doth, otherwise he would not prefer gain before the love of his people, wherein his happiness and wealth consisteth, they being all ready, if he hath their love, liberally to contribute unto him, and his, as need requireth, whereas if he hath never so great treasures, but not love, they will stand him in no stead, for the prolonging of his life, but through their hatred he shall be in continual danger of death.

Nothing doth so much affect the minds of men generally, as their profits; oppress them herein, and purchase their hatred forever, as Rehoboam did; Religion indeed goeth nearer to the hearts of some, but they are only a few in comparison of the multitude, who are stirred by the world.

A man that doth violence to the blood of any person shall fly to the pit, let no man stay him. The word 〈 in non-Latin alphabet 〉