Commentary on the Old Testament Volume 2-4

CHAP. XXIX.

HE that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. For all sins there is forgiveness, but for hardness of heart and neck there is none, and therefore such cannot escape destruction, according to that of the Apostle, Thou after the hardness of thy heart that cannot repent, heapest up unto thyself wrath against the day of wrath. And then a man is judged to be thus hardened. when being often reproved, he relenteth not, but goeth on obstinately still in his sins. In this case the Jews are censured as having a sinewy neck by the Prophet Isaiah, Thou hast a sinewy neck of iron, and brows of brass. And this is the case of wicked swearers, drunkards, and whoremongers of these times, who are often reproved, but not reformed, nothing is now to be expected by them, but destruction forever.

Vers. 2. This is the same in effect with Chap, 28. 28. and Vers. 3. with Chap. 10. 1. and Chap. 5. 10.

The King by judgment establisheth the land, but he that receiveth gifts overthroweth it. This hath been often proved true, because when a good King reigneth, God hath always given him victory, and if enemies have come against his Kingdom, they have been made to return with loss and shame, as in the times of Hezekiah, Jehoshaphat, Uzziah, David, and Asa.

The Kings establishing the Land by judgment then is not only by doing right to everyone of his subjects, whose cause cometh before him, but doing as a godly, wise and judicious King should do in all other things, especially in purging corruption out of the Church. On the other side, the King that is covetous, and preferreth unworthy men to places of judicature for money, layeth a foundation of all wickedness in his land, whereby it is overthrown; for the Judges that give, will take bribes, and when judgment goeth by bribes, men are bold to commit any wickedness, for they have purses wherewith to buy off the punishment.

A man that flattereth his neighbor, spreadeth a net for his feet; even as an Hunter dealeth by beasts that he may take and kill them, so dealeth the flatterer by his neighbor; see this notably set forth, Mich. 7. 2. Therefore take heed of a flatterer, as of a dangerous person, he hunteth to catch and destroy thee when he [Note.] speaketh thee fair, for he aimeth at some advantage for his own profit, and thy loss, or to bring thee into danger of losing goods or life, or if his flattering be to draw thee to sin or error, into danger of losing thy soul.

In the transgression of an evil man there is a snare, but the righteous sing and rejoice. Because he had said before, that the flatterer spread a net before the fool, now he showeth, that such a flattering deceitful man's net laid to catch others by their feet, becomes by God's just judgment a snare to take him by the neck, and to strangle him; for what measure a man metes to another shall be measured to him again: but the righteous being by God's providence delivered from his net, shall rejoice and sing, as a bird that having been in the net, and escaped out again, and is at liberty singeth cheerfully. Some take the snare here spoken of to be an evil conscience, taking the wicked, and holding him till he dieth in despair, and sometime hang himself. And some will have his very sin to be a snare, so that he who falls into, and liveth in sin, is in a snare which will hold him, till he perish and come to weeping and gnashing his teeth for sorrow; but the righteous [Note.] shall sing in the quire of Angels, and praise God forever, which should make us to keep out of the way of sin, as from a pernicious snare.

The righteous considereth the cause of the poor, but the wicked regardeth not to know it. Here a difference is shown betwixt a just and wicked Judge, the just when a poor man's cause cometh before him, considereth it, if it be right, to judge on his side, as justice requireth, but the wicked hath no regard unto it, to consider whether it be right or wrong, because he is a poor man, and therefore by him not regarded, and because he hath no bride to give him: such a righteous man was Job, who searched into the cause of the poor to understand it, and such must and ought all Judges to be Esa. 1. 16. otherwise they are censured as companions of thieves, and shall themselves be judged accordingly. The word rendered considereth, is 〈 in non-Latin alphabet 〉 knoweth, whereby is meant knowing to favor it being just, and to defend him from his oppressors, as the Lord is said to know those that be his.

Scornfull men bring a City into a snare, but wise men turn away wrath; Junius set a City on fire; the word 〈 in non-Latin alphabet 〉 signifieth either to blow up fire, or to ensnare; that of Junius is to be preferred, because wrath, which is as fire, is next spoken of; now scorners kindle a fire, as it were, in a City, because they deride and disgrace the Truth, and magnify their own phantasies, whereby the fire of contention is kindled amongst many; but this is fore-told by Christ to be the issue of his coming, I came to send fire upon earth; for no sooner was the Gospel preached, but by scorners, such as are spoken of, Acts 2. a fire was kindled, as appeareth, chap. 3. 4. 7. 8. &c and Demetrius set all Athens on such a fire, when Paul hd preached there. But a wise man appeaseth wrath, for the wisdom, that is from above, is peaceable.

Some of the Rabbins render it, Detractours make the City to fluctuate, because the word signifieth to blow, for so Winds blowing upon the Sea, make it full of Waves, and unquiet; and this also is done by stirring up sedition. A wise man turneth away wrath, he appeaseth sedition being raised, as the Town-clerk of Athens did, Act. 19. and Menenius Agrippa said to have done in Rome, when the people mutinyed against their Governors; for he made an Oration unto them, saying, That the members of the body once mutinyed against the belly, because that was idle, and all their labor was spent hereupon; the hands would work no more, nor feet travel for provision, by which means the belly being in want, all the members waxed feeble, and were forced again to retume to their labors; In like manner, said he, if ye do not, ye may bring the servant into great straits, but ye shall soon run into an evil case also; this being said, they were quieted, and so the City was delivered from their rage.

If a wise man contends with a foolish, whether he rage, or laugh, he hath no rest. Here is an exception to that which was said before, ver. 8. of a wise man's turning away wrath; if he be a fool, with whom he hath to do, let him deal how he will, he cannot prevail to appease such an one; a multitude he may by his wisdom prevail with, as the aforesaid Menenius did, and as the wise woman in the City, to which Sheba fled, in David's time, by her wisdom prevailed for the turning away of Jobs wrath, by cutting off his head, and casting it over the wall. But whether he rage, That is, deal furiously, and fiercely with a fool by words, and stripes, or meekly, which is meant by his laughing upon him; (by Christ expressed by Piping, telling the Jews, that they were as little children, calling one to another, and saying, We have piped unto you, and ye have not danced; and we have mourned unto you, and ye have not lamented) he can prevail nothing with him, to make him cease from his folly, whereby he doth vex and disquiet him, and so by all the means that he can use, cannot come to have rest. Of this Exposition Junius layeth the ground in his notes.

Vatablus applieth this raging or laughing to the fool, with whom the wise man hath to do, it being meant, that he is so rash, and inconsiderate in his speeches, and actions, that a wise man having any commerce with him, whereby he is forced to be in his company, cannot have any rest in his mind, whilst he is with him, his speeches and foolish doings are so irksome to him; when he laugheth, and is merry, he is so vain; when he is angry, he is so furious, that he is intolerable.

But Rodolphus somewhat otherwise, expounds it thus; A fool being dealt withal by a wise man, to amend his manners, either rageth at his reproofs, or laugheth at him, and derideth him for his labor, and this is all the effect of his contending with him, so that he must be corrected by stripes, not by words, as was said before, A rod for the fools back, and then he that deals with him may haply have some rest, some reformation being wrought, otherwise he can have none, the work being still to do. And to this Exposition do I rather incline, because it agreeth not so well, to say of a wise man, that in contending with one to reform him, he rageth, or that he laugheth, to express his mild, and gentle proceedings with him, for this stands not with his gravity, nor the other with his moderation.

Bloody men hate the upright, but the righteous seek his soul; so it is, Hebr. and the meaning is, Whereas a wicked man hateth him to the death, as Cain did Abel, the righteous contrariwise seek by all means to save his life, as O badiah did the Prophets in Jezebel's time, hiding them in Caves, and feeding them there, and Rahab the life of the Spyes that came to Jericho; and so dear should the lives of the Saints be to everyone of us, according to that of John We ought to lay down our lives for the brethren.

Some think it to be spoken of Judges, which are good, they seek to save his life, when the wicked come with false accusations against him, by sifting out the truth, and if they have shed his blood, seeking them out, to take vengeance upon them. This is also true, but the sense is more general, ver. 11.

A fool uttereth all his mind, but a wise man keepeth it till afterwards Hebr. Keepes it for after; The meaning is, fools tell their intentions, the laying open of which may be prejudicial unto them, and discover both their own, and the secrets of their friends, to their great damage; but the wise show them not, but keep them secret, till they see a fit opportunity, and then they speak; as David said nothing at the present against Shimei, and Joab, but afterwards he gave a charge to his Son Solomon touching them. Thus Junius, & Muffet after him.

But because the word here used is him; 〈 in non-Latin alphabet 〉 spirit, and this is sometime put for strength, as Psal. 104. Thou shalt take away their spirit, and they shall fail; Sometime for anger, The Hebrew Rabbins understand it of strength, and expound it thus: The fool putteth forth all his strength at the first, when he setteth upon any good duty, that length he is constrained to give out, as not able to go on.

To this effect Basil saith, As a man that puts his servant to too much labor, by this means bringeth weakness and sickness upon him, and so makes himself of a Master, a Servant to his Servant; so the body, which is a servant to the mind, if it be at the first put beyond the strength, waxeth feeble, and is not able to hold out in prayer, and study, and preaching to the edification of others; the wise man [Note.] therefore moderates himself, and puts forth but part of his strength at the first, and reserveth part for afterwards.

The Septuagint, and Cald. render it, The fool poureth forth all his wrath, but the wise dispenseth it but in part; That is, refraineth his anger, not speaking, or doing anything upon the sudden, but after some time interposed, wherein his wrath may be mitigated; as Athenodorus the Stoic counseled Augustus the Emperor, when he was provoked, to defer speaking, till he had said over the whole Alphabet; and Ambrose, and Theodosius likewise; and Seneca saith, the greatest remedy against anger is delay, for it hath grievous forces at the first, but will all be overcome being taken in parts. It may be taken any of these ways.

If a ruler hearkens to lies, all his servants are wicked. Against hearing lies and tales, see Exod. 23. one saith, It is as bad to carry the Devil in ones ear, as in ones tongue; By rulers understand not only Magistrates, but also Rulers, and Governors of Families; if a Judge will hearken to lies, all his Servants will turn Liars, and Tale-bearers; only we read of one Obadiah in Ahab's family, a just man, and of Obedmelech in Zedekiah his Court, all Ahab's Prophets were Liars.

And Doeg, the Ziphims, and others, when they knew it would please Saul, vented their malice against David, in bringing lies and tales against him. So in a Family, if the Master and Mistress, or either will hearken to lies and tales, they that are their servants will seek to humor them herein; likewise, if they be profane swearers: But if they be godly, this is a great means to make some of their Family godly also. As Cornelius being a man that feared God, had three Soldiers about him that did likewise; and Abraham had a faithful Steward, although by reason of men's natural corruption, there is more power in wicked examples to corrupt, then in godly to sanctify; but let all Rulers think upon this, and turn such as Abraham was, Gen. 18. and David, Psal. 101.

And Basil saith well, the Prince that doth not, but hearkens to liars, cometh in danger to be counted like unto them, and guilty of all the blood that is unjustly shed by their false suggestions.

The poor and the deceitful man meet together, the Lord lighteneth both their eyes; Jun. He that is rude and he that is witty; the Vulgar, the poor man, and the Creditor. but Hebr. it is the poor, and 〈 in non-Latin alphabet 〉 the man of deceit; the subtle to deceive, for the word is for the most part put for the fraudulent, and men of a sharp wit, who use it this way, and then by the poor understand such as are poor and weak in wit and judgment. These meet together, that is, these two sorts are in the world, but let not one sort despise another, for God is the maker of them both; thou hast so much wit, because God hath endued thee herewith, he hath so little, because God hath given him no more, and sometimes God chooseth such simple ones to grace and life, and not the wise of this world, to be sure not the wise to deceive; and it is said, that the word of God giveth wisdom to the simple. And such are here set forth by the name of poor, because the poor for the most part for want of eduction, are rude and ignorant, as Joh. 7. it is said, Do any of the Rulers believe in him; but this poor people that knoweth not the Law, are accursed; and Jeremiah saith the like touching the poor; and those subtle ones are said to be enlightened by God, because their wit cometh from him, although the abuse of it to deceit, from themselves.

Some will have the meaning of this place to be the same with that Chap. 22. 2. The rich and the poor meet together, the borrwoer and the lender, but neither will the originals bear this reading; neither is it said, God is the maker, but the inlightener of them both, wherefore others rendering the words, the poor man, the man of contritions, expounding it of one always poor, and another that hath been rich, but now by suffering many losses, is made poor also, these met together now in a like condition, have no cause yet to despair, for God can give them both light and comfort; yea, he often doth cast down, and raise up again, as he did Job, and setteth the poor with Princes, raising them out of the dust to great dignity. And the word signifieth as well contritions as deceits, and it is more genuine to expound it thus, there being more sense in it then in saying that God is the inlightener of the poor and the deceitful, because he that hath more wit then another, but useth it to deceit, can have little comfort of it when he looks up to God, who gave him his wit not to this, but to a better end, and to what good use this may be improved I see not, but the other to a very good one, as hath been said.

Of the King wisely judging for the poor, see Chap. 20. 28.

Of correcting children, and the good coming thereof, Chap. 13. 24. 22. 15.

When the wicked are multiplied, transgression increaseth, but the righteous shall see their fall. Sin and the sinner, saith one, are twins, and therefore they grow up together, sins are increased when sinners increase, both in number, degree or stature, as the body of man doth, children's sins are not so great nor hurtful at the first, and it is more easy to suppress them then afterwards, wehn they are grown more in stature, even as a briar or thorn, in the bud may be crushed with the hand without hurt, but let it alone till it be grown up, and then it cannot without pricking. And being thus understood, it cohereth well with verse 15. where the rod for children is commended, and letting them alone to do as they lust, is condemned. And it extendeth also to men living in sin, the more the number of them is increased, the more doth sin increase, all men being now made the more bold to do evil and more forcibly drawn by so many examples. Junius is for the first exposition, and renders the words accordingly, when sinners increase, sin is increased; as if their increase in strength and stature were meant. But Lavater is for the other, and Heb. word 〈 in non-Latin alphabet 〉 signifieth to multiply and increase in number, and in bigness and stature also, therefore, this as I said before, it may be taken both ways. For the just seeing their fall, this is added for their comfort, when the [Note.] wicked oppress them by their numbers or power, as the Sodomites did Lot, for he saw their fall, and so did Noah the ruin of the old world, and the Israelites of the Egyptians their oppressors.

Where there is no vision the people perish, but he that keeps the Law is happy. Junius, the people are naked, expounded thus, they lie open to God's judgments, as Aaron is said to have made the people of Israel naked, when he set them up a golden Calf; and how can they but be naked, who want Christ, by whose righteousness, as by a robe, we are covered? and that they want Christ, who want Vision, that is, preaching, appeareth, because they want faith, for faith is by hearing the word preached. The reason why preaching or prophesying is set forth by the name of Vision, is because Prophets of old were called Seers, and they had revelations from God many times by visions. And as the people are said here to be naked that want vision, so Amos saith, that they suffer by famine, not of bread, but of hearing the word of God, and they are naked also, because not having the word preached, they are without a sword to defend them, yea, or any other Arm, helmet, breast-plate, shield, the Soldiers girdle, and shoes, and so they are not only naked for want of a cover from God's wrath, but also the spiritual enemies, the armies of devils that are continually fighting against them. But if vision faileth not, yet all not blessed in such land, but only they that keep the Law, they that hear the word of God and do it, as our Lord saith, and the Apostle James.

A servant will not be corrected with words, for although he understandeth, yet he will not answer; Jun. When as he understanding yet answereth not; Heb. because he understands, and there is no answer; the meaning is, that stout servants must be corrected not with words only, but with blows; and they are here set forth to be stout servants, who, when their master calleth to them, and although they hear, they make as if they heard not, and so answer not, or being asked a question, will not answer, and answer not by doing, as they are bidden; and if such be not corrected otherwise then by words, as nowadays they are not, God will lay his punishments upon them, whom they are stout against, in being stout against their Masters, as they serve him, in doing them faithful service.

Seest thou a man that is hasty in his words? there is more hope of a fool then of him. This doth not unfitly follow that of verse 19. where sullenness, and stoutness is condemned in him that will not answer, he being too ready to speak, the tongue running before the wit. It is better to be simple, and slow of speech then thus ready spoken; for both in a multitude of words there is sin, and he that speaks so much is wise in his own conceit, and therefore he hath neither ear nor heart to hear, and he alone fills up all the time so with his prattle, that there is no time for the wise to speak, of whom he might learn, whereas a simpler man that speaks little, hath time to hear and learn.

He that diligently bringeth up his servant from a child, shall have him become his son at length. Here he goeth on still in speaking of servants, and the meaning is, if a servant be fed and clothed, and favored in respect of his work at the first, when he is young, and his master hath yet had no experience of his nature and good deserts, but rly preferreth him to some place of power and authority, he shall have cause afterwards to repent, when it will be too late. Jun. for these words, shall have him become his son, hath those, shall be bereaved of his children, expounding it thus, he will prove at length so insolent and ambitious, that he, as his own natural son and heir, he will destroy his children and take his inheritance from them, making himself Lord and Master of all, they being put down, and sometime as a most ungracious son killing his father to come before the time to his possessions. Thus did Zimri to Elah his master, King of Israel, whom he had favored so far, as to make him Captain of half his Chariots, he being pricked on with ambition slew him, and reigned in his stead, and then he cut off the sons of Baasha his father, who were his brethren, and had the next right to the Kingdom. And Jeroboam advanced by Solomon to be over the house of Joseph, became his son and heir as it were to the far greatest part of his Kingdom, his son Rehoboam being deprived thereof, and his sons after him. But the word 〈 in non-Latin alphabet 〉 which being derived from 〈 in non-Latin alphabet 〉 signifieth a son, but if from 〈 in non-Latin alphabet 〉 , from whence it seems Junius deriveth it, a depopulator or taker away of that which is another man's, a bereaver. The Vulgar, He shall afterwards find him stubborn. The sense is all one, as hath been already shown. Some draw this to an Allegory, by the servant, understanding the body, which is a servant to the mind, if this be fed and kept deliciously, it will in time become master and no servant any longer, but lord it over, and be the destruction of the soul, as is taught, Rom. 8. 8.

Touching verse. 22. against anger, and verse, 23. agianst pride, see before, chap. 15. 18. & 18. 12.

Who so is partner with a thief, hateth his own soul, he bewrayeth not cursing, when he heareth it; Jun. And he who hearing cursing, declares it not; But the conjunction and, is not in the Hebrew. He seemeth in this addition to allude to that which is said, chap. 30. 9. Lest I be poor and steal, and take the name of God in vain.

The cursing here spoken of, is that of him that stealeth, and yet denieth it with oaths and cursing most stoutly, then which nothing is more common; howsoever he that hears swearing, and cursing, and saith nothing against it, upon what occasion soever they be uttered, sinneth as well against his own soul, as he that is a partner with a thief; That is, consenteth to his theft, and makes himself accessory by receiving any part of his stolen goods. See Levite. 5. 1. If a soul sin, and heareth the voice of swearing, and is a witness, whether he hath seen or known, if he doth not utter it, he shall bear his iniquity. It is indeed properly spoken of one required to testify against curser, or blasphemer, that the Law may pass upon him, but he will not in this case utter what he knoweth; but here it is extended further, to any man that hears it, and saith nothing, for he goeth contrary to the precept of Christ, If thy brother sin against thee, tell him of it, &c. And that, Levite. 19. 17. He that is partner with a thief, as hath been said, sinneth against his own soul, because he maketh himself a like guilty, and so cometh in danger of losing his life, as well as he, and being guilty of so foul a sin, he is in danger of losing his soul, because neither thieves, nor any unrighteous persons shall inherit the kingdom of Heaven.

The fear of man brigeth a snare, but who so putteth his trust in the Lord shall be safe. Jun. The fearful man layeth a snare before himself, but he who trusteth in the Lord is placed on high. The first words may be rendered, either the fear of man, or fearful man, the last properly signifieth lifting up on high, and because he that is so lifted up is safe, New Translation hath it, shall be safe; yet the word lifting up on high is more significatory, as showing how he cometh to be safe from such snates, viz. by being lifted up in his mind to things above, so that he is above the reach of man herein, and therefore not subject to the fear of him; for although he hath power over his body, yet he hath none over his soul, and therefore he is not afraid of anything that he can do, his body being but a piece of earth, that must to the earth howsoever, and the cruellest Tyrant can do no more, but bring it to the earth, and from hence also he is sure, that it shall at the last rise again the more glorious, for that which he hath unjustly suffered at his hands. But he that fears him and his cruelty, by this his base fear, layeth a snare to take his soul into the destruction thereof, being for fear either made to fall from the Truth, or to comply with him in his wicked ways, to leave his Calling, to trust to carnal means, he makes himself through this his fear weak, and unable to resist them in their wickedness, and so giveth them great advantage, and imboldeneth them the more in their wickedness.

Lastly, being so much taken with fear, his spirits are enfeebled, his senses dulled, and his death hastened, it being with fear, as St. Paul speaks of worldly sorrow, it causeth death.

Many seek the rulers favor, but every man's judgment cometh from the Lord. Here is not condemned absolutely the seeking of the favor of an earthly King, or Judge, for Hester and Nehemiah did so, and Daniel for his Brethren's preferment; but a preposterous seeking of his favor, without first seeking to the Lord, as Hester and Nehemiah did, for who so doth thus is not like to prevail, because he acknowledgeth not their inferiority to God, that he both giveth them power, and can turn their hearts as he pleaseth.

Therefore when the Hebrews being in Egypt were oppressed, and sought to Pharaoh for ease, not having first sought unto the Lord, they prevailed nothing for any favor; but the Saints before mentioned, who sought unto God first, had their desires granted, and the reason is here given, the judgment that the Prince giveth, is of the Lord, even as he moveth him to it.

The unjust man is an abomination to the just; and contrariwise, there is just cause given to the just to hate the wicked, because they are God's enemies, and rebels against him, there is danger in associating with them, of being corrupted by their evil manners; and lastly, they that live amongst them are made liable to great and grievous temporal Judgments by their sins; for the Land mourneth for Oaths, and Adulteries, and the Lord hath a controversy with the Land; yet the just hate, and have them in abomination, only so far forth, as by their invectives against them to declare how vile and loathsome they are, to separate from them, as filthy, and not to eat with them, as it is noted, that the Egyptians had the Hebrews, and all such as killed, and sacrificed Sheep, and Oxen in abomination. and therefore are not with them; and if they be Magistrates, to cut such of them off as be capital offenders, and keep others down, abhorring to prefer any so unworthy to places of power and authority for any gain; they have them then in abomination so, as that still they love them, and pray for them, and by all means seek their reformation, and salvation; and if at any time they be reformed, they then embrace them with all love and joy, praising God for them.

But on the contrary side, the wicked hate the upright most unjustly, because he will not run to the same excess of riot with them; their works good, and their own evil, they are reproved by them, yea, their very lives give them a continual check, as the light doth works of darkness. But there is great reason why they should rather love them, because that by their means the Judgments of God are averted from them, and his blessings procured; as it should have been in Sodom, if there had been ten righteous; and in Jerusalem, if one; and Laban found it by experience, by means of Jacob, and Potiphar, by means of Joseph, and after him the Keepers of the Prison; and lastly, all the people of Egypt, in the time of seven years famine.

CHAP. XXX.

THe words of Agur the son of Jakeh, the Prophesy the man spake to Ithiel, even to Ithiel and Ucal. vulgar Latin not taking any of these for proper names, but for appellations, rendereth it according to the signification of the words; The words of one gathering, the son of a voneiter, the vision the man spake with whom God is, and God being with him comforted: for Agur signifieth gathering, or gathered, Jakeh, if it be derived from 〈 in non-Latin alphabet 〉 vomiting, but if from 〈 in non-Latin alphabet 〉 as is more probable, for the word here used is Jakeh, not 〈 in non-Latin alphabet 〉 with an 〈 in non-Latin alphabet 〉 , then it signifieth hearing, or obedience, the son of obedience; Ithiel also signifieth God with me, and Ucal to prevail, and this when a man doth, he is comforted.

The Hebrews, and many following them, will have them proper names, and consequently this chapter some other holy man's dictates by this name called, although they know not who he was; but others, most ancient Christian Doctors, render it according to the vulgar Latin, and take it to be Solomon's here thus called, as Beda, Lyra, Hugo, Dionysius, Arboreus, Osorius; and the Church generally hath always ascribed this whole Book, and all the chapters thereof to Solomon, and the Fathers commonly allege passages in this Chapter, as uttered by Solomon.

The reason that moveth some, to think that it cannot be Solomon's is, because verse. 2. he speaks of himself as more brutish then any man, and one that had not the understanding of a man in him, therefore it seemeth not to be Solomon's, for he was the wisest of all other men; but this is easily answered, he speaketh thus in humility, and because he attained not his great wisdom by study, after the manner of other wise men, but by inspiration, which is here by the Septuagint Translation, God taught me wisdom, and I knew the wisdom of the Saints; but they resolve this best of all, who say, That he uttered these words after that he had sinned so foully by Idolatry, and repented, for herein he might well say, that he was more brutish then any man, because that none but a brutish man, and one without the common understanding of men, worship stocks and stones.

And whereas it is further objected, that it cannot agree to Solomon, which is said, ver. 8. Give me neither poverty nor riches, it is answered, That it agreeth very well; for although he were exceeding rich, yet he never desired it from the beginning, and therefore he might well say, Give me not riches; This is a thing that I never desired, neither do I now desire them, or that I may not for my sins be deprived of them, thy will be done herein; but punish me not contrariwise with extreme poverty, as I am well worthy, as some, even great Kings have been, as it is said of Henry the fourth Emperor, when his son Rodolphus was by the Pope stirred up against him, he was not only deprived of his Empire, but brought to such poverty, that he made suit for a Prebendary in the Church of Spira, to maintain him in his old days.

And Geliner Prince of the Vandals came finally to that poverty, that he writ to a friend of his to send him three things; An Harp to comfort him, a Spunge to dry up his tears, and a loaf of bread to feed him.

Lavater thinketh, that this Agur was some wise man, that lived in the time of Hezekiah, from whom the Proverbs before going from chap. 25. were copied out by his men; but if any shall hold Solomon to have been the Author, he saith, he will not contend about it, he might be called Agur, gathering together, because he gathered together, and uttered so many wise sayings.

If we take him to be Solomon, as it seemeth most probable to me, and that after his foul falling all things here spoken will agree, he was a gatherer of wise Sentences to utter them, although not to keep close to them in his doings, for his heart was drawn away by strange women, against whom he so much inveigheth; and the Son of Hearing, or obedience, because he at the first hearkened diligently to the Lord, and was most exactly obedient, building the Temple, and ordering all things about it according to his will, and executing true judgment, as another Moses, God was also with him extraordinarily, appearing twice unto him, and through God he was enabled, as the word Ucal signifieth, to do so worthily, and wisely, and was exceedingly comforted, and encouraged. He calleth that he saith here, Massa, a burden, but rendered Prophesy, because Prophesies of sad and heavy things were commonly called burdens; and this is an heavy thing that he beginneth withal, his telling how brutish and void of understanding he was: and in saying, the burden he spake to Ithiel and Ucal, he meaneth to himself, according to that which hath been already said of him, in way of lamenting it. That which is said by others, who take these for proper names, are but conjectures, that they were two of Agurs Disciples, whom he here instructeth.

Surely I am more brutish then any man, and have not the understanding of a man in me; I neither learned wisdom, nor have the knowledge of the holy; Heb. and Sept. and I knew the knowledge of the Saints, where the Sept. insert, as was noted before, God taught me wisdom; for further explication of the meaning. I am now through my gross Idolatry become more brutish then any man, for although other men of Israel had been Idolaters in times past, as is shown in the book of Judges, yet now there was no Idolatry in Israel that we read of, either in Solomon's time, till he brought it in, nor in all David's or Saul's, and when any were so foolish as to serve Idols, yet not one was ever to be found before Solomon, that being a wise man, and most remarkable for his devotion towards the true God, turned Idolater. And if it be thus understood, all things here spoken agree very well, and it is put out of question, that Solomon repented, and obtained mercy again to be saved; For he that confesseth and forsakes his sins shall have mercy, as David confessed, I have sinned, and presently heard, the Lord hath done away thy sin; for no man can make a more humble confession then this, the most wise King to confess, and put it upon record, that he had done the most foolishly of all other men. And for this obtaining mercy, the word 〈 in non-Latin alphabet 〉 before going, he prevailed, showeth it. They that take another man called Agur to be here meant, say that he spake thus in regard of the little knowledge, that is in any man in comparison of omniscience, there being far more things both human and natural unknown unto us then known, but if we come to speak of divine things, wonderful is our ignorance. But for so much as none of the Prophets ever spake thus to detract from himself, but rather to magnify his Ministry, that others might not despise, but reverence it, as Isaiah, who saith God, hath given me the tongue of the learned, and the Apostle Paul saith, that for languages he spake more then they all, and derided those that counted him foolish; I cannot side at all to this, that Agur a new Prophet rising up after Solomon, should begin his Prophesy in this manner, but take it to be clear, that this is spoken by Solomon, as hath been before said, in humble penitency after his fall.

Moreover it is to be noted, that he saith, that he had not the understanding of a man in him, hereby making it plain, that he meant not, that he was void of knowledge in respect of mystical and hidden things, to the knowledge of which no man attaineth in this life. And whereas New Translation, and Vulgar Latin go thus, and I know not the knowledge of the Saints; the Hebrew is without a negative, and therefore plainly denoteth one, that although he attained not to knowledge of other men, that is, by study and labor, yet by inspiration he had been filled even with the best knowledge, which he speaketh to aggravate his sin, that having received so extraordinary a measure of sanctified knowledge, he should so greatly degenerate into brutish foolishness, as he had done. If the other reading be followed, in two words yet there needs correction, 1. For or is to be put nor. 2. For holy, holy ones, for the word is a plural, and may not unaptly be referred to that which the next verse speaketh of, touching God and his Almighty power, and his Son, whereupon some gather, that this confession of his ignorance is made by way of preparative thereunto, and so might well be made by any Prophet, the premises considered, that he said there, that he had not the understanding of a man in him; this cannot hold. And it makes the authority of that which is here said to hold it, to have come from one Agur, for so much as no mention was ever made elsewhere of such a man, neither doth any man know who he was, whereas all other Prophets were known to the people of God, and many of them by their Fathers, their Countries, and the time wherein they lived.

Who hath ascended up into heaven, or descended? who hath gathered the wind in his sist, or bound the waters in a garment? who hath established all the ends of the earth? what is his name, or his Sons name? After Solomon's humbling himself under the name of Agur, or gatherer together, now follow the profound Riddles and sentences by him gathered together in this Chapter, wherein being to speak of many wonderful things, as verse 18, 19 &c. he here beginneth with the most wonderful of all others. The Rabbins to elude this place, which is so plain for the Son of God, say, that it is spoken of Moses, who did, as it were, go up to heaven, when he went up to God in Mount Sinai, and then descended again, and came down to the people; and contain the wind in his fist, when by the rod that he held in his hand, and stretched it out in the air, he brought an huge multitude of locusts upon Egypt by an East-wind, and ridded the land of them again by a West; and bound the waters up as in a garment, when he made them gather together into heaps both in the Red-sea and Jordan on either side of the way, that Israel was to go. And lastly, he stirred up all the ends of the earth, when by his miracles he amazed them all so everywhere, that they stood in fear of him. But to let this pass as a devilish device to blind-fold the Evangelical truth, it is certain, that the right resolution of this Riddle is, That God and his Son Jesus Christ, is he that is here meant: For the like is here spoken plainly of God in sundry other places, but nowhere of any mortal man; so that herein is a Prophesy, for which the words of Agur are so called, verse 1. And it is a Prophesy of the greatest mystery, that is, viz. of the incarnation and miracles of the Son of God; for he is said to have descended, that he might ascend into heaven; of himself also he saith to Nicodemus, Who is he that descended, but the same that ascended? even the Son of man which is in heaven; and he had the winds as it were in his fist, when he held them from blowing upon the Sea, which was before tempestuous, but then followed a great calm; and he bound the waters in a garment, when he went upon them and sunk not; and he established the ends of the earth, when he sent out the Apostles into all parts to preach the Gospel, whereby all the ends of the earth were converted and stablished in the truth, that were before fluctuating, and uncertainly carried after many gross errors, as they were blindly lead in all places.

Augustine saith, of whom it is said, Who hath ascended up into heaven, and descended? but Christ the Son of God, according to that Ephes. 4. 10. and for the winds, Heb. 〈 in non-Latin alphabet 〉 signifying either the wind or spirit, who hath gathered the souls of the faithful in an hidden place? according to that, Your life is hid with Christ in God, who hath changed the water into a garment, according to that, He that is baptized into Christ, hath put on Christ, and established the ends of the earth: When he said to his Disciples, Ye shall be my witnesses to all Judea, and to all the ends of the earth.

Beda followeth Augustine, but yet he partly expoundeth the words literally of God, and so do Expositors generally. To God the Father and Son do all the things here spoken agree implying their unity, coequality in power and greatness, and coeternity; for which in fine he addeth, What is his name, and his Sons name? his name that doth these wonderful things, and his Sons name that doth the same; for as God the Father is said to have created all, so all things were made by God the Son, he is the Wisdom that was with him from Eternity, whereby Heaven and Earth, and all things were made. And therefore it is a received maxim, All the works of the Trinity without, are undivided. God is said to have ascended up to heaven, when by the power of his word he made the heavens, and to descend when, he made all things here below; for otherwise he being infinite, and filling all places at once, neither ascendeth, nor descendeth by local motion. He also is said to descend, when he came down upon Sinai, and upon the Tabernacle, and Temple built by Solomon, when he gave a visible sign of his presence there, and he ascended, and went away from thence again, when, as he shown to Ezekiel his glory before the Temple to be destroyed by Nebuchadnezzar. Who hath gathered the wind in his fist? Heb. in secret or an hidden place, rendered therefore by some in his bosom, for so God doth by the wind, letting it out to blow when he pleaseth, and holding it in, for which our Lord saith, The wind bloweth where it listeth, thou hearest the sound thereof, but canst not tell whence it cometh, &c. because it is hidden till it bloweth; and there is the like reason of the Spirit, which is mystically to be understood here, or else we have not the whole Trinity here set forth; and aptly is the Spirit said to be in secret, or in his bosom, by him understanding; both God the Father, and the Son, because he proceedeth from them both: and this of the Spirit is so great a mystery, as of the Incarnation of the Son of God, that the wise men of this world know it not, but count it a monster in nature, that one should be three, and three one, the Father, Son, and Holy Ghost. And therefore our Lord having spoken of the wind so occult, as that no man knoweth whence it cometh, addeth, so is the Spirit of God: And Christ shown the Spirit to be in his bosom, when breathing upon his Disciples, he said, Receive the Holy Ghost. Who hath bound up the water in a garment? that is as in swaddling clothes, setting bounds thereunto round about, that it cannot swell out any further, but the huge Ocean is kept in a round form, as a child by swaddling clothes, that all the members thereof may grow right and straight, and be well formed.

Lastly, Who stablisheth the ends of the earth? that is, setteth it firm and immovable in the very extremes thereof, the Islands, which are very many, and compassed on every side with the Sea, and therefore it is the more wonderful that they should stand so sure, for which cause they are here singularly spoken of; although the firm standing of the whole continent be also a great wonder, for so much as it is founded upon the waters, and settled upon the floods, as is elsewhere said, hanging like a ball in the midst of the water, and air compassing it round, and supported by nothing, but the mere word and power of God, holding it to the center, and making all the weighty and most heavy parts thereof to be carried thither downward. What is his name? and what is his Sons name? for they are both one, and therefore tell the name of one & tell also the name of the other; but here by name is not so much meant the name 〈 in non-Latin alphabet 〉 , called by the Hebrews, nomen tetragrammaton & ineffabile, the four lettered, and unspeakable name. which yet I have elsewhere shown, no man knoweth how to pronounce aright; for although we know not how to pronounce it, yet we know the letters thereof, as they were set down at the first without pricks. But here by name is meant God himself, tell what he is, or his Son, for no man can fully do this; for which he saith to Manoah, Why dost thou inquire after my name? which is Wonderful; and of his Son it is said, they shall call his name Wonderful, the Mighty God, &c. we know this here but in part, we shall afterwards know as we are known; for which cause a wise man being once demanded by a King, What God was? answered, That he must have a days liberty to answer to this question, and after a day granted, he desired two more, and then four, finally professing, that the longer he considered, the further he was from knowing this, or being able to answer that question.

Now if Solomon spake these words, and that after this gross sinning, as I before shown it to be most probable, then it appeareth according to the last word of verse 1. and I prevailed, 〈 in non-Latin alphabet 〉 , that God restored him again upon his humiliation, and gave him his spirit again in as great measure as before, making him thus admirably to prophesy of most mystical things to come, as he doth here, and then it will follow that he was saved.

Every word of God is pure, he is a shield to them that put their trust in him. After that famous prophesy of the Son of God, the substantial Word of the Father, and eternal and uncreated, now he passeth on to speak of the outward created word, as hath been usual with him before, from Wisdom uncreated, to pass on to created wisdom, or from the wisdom, which is a grace of God created in man, to the uncreated, as Chap. 3. and 8. and 9. And why doth he speak of this word here? but to bring in the caveat following, Vers. 6.

Add not to his words lest he reprove thee, and thou beest found a liar. Is God so wonderful in his Works, as hath been said? then he is doubtless also wonderful in his Word, that must needs be admirably pure, and of great force to defend him as a shield, whosoever holds it up as a shield and buckler against his spiritual enemy, the Devil, as Christ did: and therefore it is said, Above all take the shield of faith, whereby ye may be able to quench all the fiery darts of the Devil; And faith cometh by hearing the word of God, therefore the Word producing this blessed effect, becomes a shield, and sure defense both against dangers spiritual and temporal.

The word rendered pure here signifieth purified in the fire, as the Word is said to be pure as the silver tried in the fire seven times by David. It is pure, and admits of no mixture, therefore let every man of God take heed, that he mixe therewith nothing of his own, and the hearer, that he receive nothing but the pure, or sincere milk of the word, as St. Peter speaketh. The Prophet that speaks anything of his own head is in danger to be found a liar, when that which he saith in God's name cometh not to pass, and this will be a foul check and reproach unto him; for every word or promise of God shall surely come to pass, as it hath hitherto always done, and therefore shineth as pure gold or silver tried in the fire, and is magnified by all his servants, and trusted in accordingly, and that not in vain, as a man sheltors himself from Sword and Arrow by a shield not in vain.

And this is also spoken to purchase credit to the words in this chapter uttered, or before by Solomon, for he calls this a Prophesy, or Word of God, and therefore he would not have us take it, as anything coming from himself, but as the pure and unmixed Word of God, to be reverenced by all men. Of not adding to the Word, see also Deut. 4. and Revel. 22. under a great curse.

Remove far from me vanity, and lies, give me neither riches, nor poverty, feed me with food convenient for me, lest I be full, and deny thee. He saith, ver. 7. that he would desire two things of the Lord, meaning two especially, for everyone of us needeth to ask many more; but these two are propounded as most necessary for us all, to request of God in our prayers, as whereupon all other good things concerning the soul do depend; and that is, to have vanity and lies removed far away from us, That is, pride and worldly pomp, which dammeth up the current of Grace, for God despiseth the proud, and giveth grace to the humble; and hypocrisy, fraud, and dissimulation, which infatuate men so, that they think themselves hereby safe from being detected in any wickedness, and are emboldened to go on herein, against all threatenings thundered out against their sins, wherein they live so covertly. And as a means to be kept from these two, he prayeth, that God would neither give him riches, nor poverty, lest being full I deny thee, and say, Who is God? He doth not simply pray against riches, or poverty, for some holy men have been, and are rich, as Abraham, Joseph, David, Joseph of Arimathea; some again poor, as Lazarus, and Job, that of rich was made poor; and James saith, Let the brother of high degree rejoice, that he is made low, or poor; and Paul saith, that he had nothing, yea, Christ had not whereupon to lay his head, and being hungry in the Wilderness, wanted bread to eat, whereupon the Devil tempted him, saying, If thou beest the Son of God, command these stones to be made bread. But rather then riches should make me proud, and vain, and to say with Pharaoh, Who is God? or Poverty make me steal, and lie, and take God's name in vain, by forswearing it, give me neither; make me not very rich, nor very poor, but give me competent means to live.

And Jacob going to Padan Aram, prayed, and said, Lord, if thou wilt give me bread to eat, and clothes to put on; and our Lord biddeth us to pray, Give us this day our daily bread; for riches, working so with men as to make them deny God; it is true, in word they do not, as Pharaoh, or Sennacherib, say, Who is the Lord? but all rich and wealthy men, that live, as if they were not subject to any control of God's Ministers, but might do what they lust, and hereupon take occasion to live licentiously, in chambering, and wantonness, in revelling and pleasure, nothing but hunting, hawking, carding, dicing, and whoring, say God's Ministers what they will here against; and now pilling, and polling, oppressing, imprisoning, killing, and slaying, overturning all things in Church and Commonwealth; all such, although they confess God with their mouths, yet they deny him, and do in effect say with hard-hearted Pharaoh, Who is the Lord? being for these their evil practices censured, as abominable and disobedient, and to every good work reprobate.

And although some extremely poor, as Lazarus, will rather starve then steal, yet many more will steal, and lie, and forswear it, to the dishonor of God, and the incurring of his wrath, who hath forbidden stealing, and lying, pronouncing them not such as have God, but the Devil to their father that do so. And this prayer Solomon doth not here make so much for himself, as to teach us to pray thus, as knowing, that this grace is not to be obtained but by prayer, and seeking to God.

But it is hence to be noted, that pride and vanity are so great evils, as that a man had better by far to be without riches, then to have them to be thus transported [Note.] hereby, for now they become not goods, but evils to him, that hath them; according to the saying, Bona hujus mundi sunt bonis bona, malis mala, The goods of this world are good to good men, but evils to evil men; for we are here directed rather, then to have them with these cursed effects to pray unto God, not to give them unto us, for in such it shall be fulfilled which Christ saith, Woe to you that be rich and full now, and laugh, for ye shall wail and weep.

Again, although it be said, God hath chosen the poor of this world to be heirs of his Kingdom, yet the poor that steal, and lie, and deal unjustly, as most do, can have no comfort of this, that they are poor, for such are poor, and miserable, and naked indeed every way, for their sins lying open to God's greater Judgments to come, when this frail life shall be ended, because no unrighteous persons, no thieves shall inherit his kingdom, but be shut out with dogs, and witches, and all that work, and make lies.

Accuse not a servant to his Master, lest he curse thee, and thou beest found guilty, Deut. 23. It is commanded, not to deliver a servant to his Master, when he styeth unto thee, It is to be understood of a servant, that hath an unreasonable and cruel Master, whose harsh usage of him the poor servant is not able to bear; according to this precept most probably this is spoken, discover him not to his Master, when thou knowest that mere necessity hath enforced him thus to sly unto thee to save his life, and thou findest him to be a good servant, and worthy to be well used and preserved.

The Septuagint hath it expressly, according to that precept. Deliver not a servant into the hands of his Master; the Rabbins understand it of an Heathen, a servant now become a Proselyte, and embracing the Israelites religion, who they thought should hereupon go free; but this is only their conjecture, and improbable; for a servant that is called, being a servant, is so to continue, unless he can obtain his freedom by the consent of his Master, for Masters have sometimes given their servants their freedom upon their good deserts.

Some will not have servants here properly understood, but poor men, who are as inferior to the rich, as servants to their Masters, taking it to be meant, that we should not stir up a rich man against a poor man, who is ready enough through his pride and covetousness to oppress him upon any little occasion. And they understand the next words, Lest he curse thee, lest he also recriminate thee, and lay as great evils to thy charge before the Judge, and so thou comest to ruin; therefore the vulgar hath it, Ne maledicat tibi & corruas, and the word 〈 in non-Latin alphabet 〉 signifieth to be desolate as well as to be a sinner, and guilty hereof; for few men live so innocently, but something by those that observe them, may be found against them, of which they may be accused also, and being thus found guilty come to ruin. The very meaning of the words is, do not maliciously accuse the meanest person, to him that hath power over him, and will to do him hurt; for who so doth thus, shall but stir him up to pay him in his own coin, by accusing him likewise to his superiors, and then he shall get nothing by so doing, but shame and punishment to himself. Or with Junius, we may understand cursing, as it is said elsewhere, He that hoordeth up his corn, the poor shall curse him; and this cursing shall not be vain, but come upon him; so the cursing of the meanest servant, upon him that is so malicious, as hath been said; for when we are bound upon occasion of great crimes, we may accuse others; but in cases that be not of so great concernment, we ought rather for things done, or spoken amiss, to admonish them privately, according to the direction, Mat. 18.

There is a generation that curseth their father, and doth not bless their mother. Having spoken against one evil, that stirreth up to cursing, ver. 10. which kind of curse is to be feared; now he speaketh of another, the sons cursing of Father and Mother, the mischief whereof shall redound to himself, that doth so, as is shown, ver. 17. And having fallen upon one kind of notorious evil persons, ver. 12. he proceedeth to speak against another.

There is a generation that are pure in their own eyes, and yet are not washed from their filthiness; These are Hypocrites, who think none so holy as they, yet in truth they are most foul within in their hearts, being as Christ saith, like whited Sepulchers, fair without, but within full of rottenness, and dead men's bones. And ver. 13. he goes on to another.

There is a generation, O how lofty are their eyes, and their eye-lids are lifted up! These are notorious proud persons, whose pride bewrayeth it self in their very looks, to intimate which, David saith contrariwise of himself, that he had no high looks. And lastly, ver. 14 he proceeds to another.

There is a generation, whose teeth are as swords, and their jaw teeth as knives to devour the poor from off the earth. These are cruel oppressors, sometimes compared to Lions and Bears, and sometimes their teeth are set forth, as in this place, to be destroying, and killing; here then are four notorious sins mentioned together, that all men might learn to abhor them; as also that of maliciously accusing another, ver. 10. and lying and vanity, ver. 8. being all together seven.

The Horse-leech hath two daughters, which cry, Give, give; This is a further amplification of the insatiable desires of Oppressors before spoken of, ver. 14. they are so given by pilling, and polling of poor people, to get the wealth of this world, that whatsoever riches they have thus attained to, they are not satisfied, but still most earnestly desire more; even as the Horse-leech, which is said to have two daughters, because the mouth thereof hath two tines like a forke, where-with it sucketh blood, till the skin can hold no more. And unto these two are added three, yea, four more, unto which the covetous Oppressor is also compared. The Grave, the barren Wombe, the Earth not filled with water, and the fire; For the Grave, having many thousands of dead bodies put into it, is yet ready to receive more; the barren Wombe, that can bring forth no Children, most eamestly desireth to be filled with this fruit; as Rachel, Give me children, or else I die; the Earth, that is sandy and dry, which receiveth in floods of water, and yet is ready to receive more; and the Fire, that never says it is enough, when whole Woods have been hereby devoured, but is ready still to burn, and consume more.

But to speak somewhat more fully of everyone of these: Pliny in describing the Horse-leech saith, That it sucketh blood by two mouths, like a Fire-forke; but what two things, and in whom are they represented hereby? Chrysostom saith, That the evil tongue is set forth by the Horse-leech, for of this there are these two parts, Detraction, and Calumny; and as the Horse-leech fastens not, but upon a corrupted body; so the Back-biter, and evil-tongued, liveth, as it were, upon the vices and corruptions of others, it is his delight thus to be sucking their blood, as it were, and sticks to this so fast, that he cannot be pulled off again.

Bernard understandeth by the Horse-leech a man's own will, by her two daughters, Covetousness, and Ambition, for neither is the mind satisfied with having, nor the body with pleasure, for which these two are named, the lust of the heart; That is, Covetousness; the lust of the eyes, That is, ambitious desire of worldly glory.

Beda understands the Devil by the Horse-leech, who is unsatiably desirous to draw to sin, by his two daughters, Luxury, and Philargury; That is, the love of money. But besides these there is another agreeing with that, which I said at the first, and thus making it out, Covetousness is the Horse-leech, and her two daughters are two ways of getting worldly goods, Deceit and Violence, and these are aptly set forth by the Horse-leeches two mouths, whereby she sucketh blood, a little at once, and leaveth a wound in the party sucked; for so the covetous wretch, secretly by fraud, and oppression, dreines away a man's goods, whereby he is wounded, as it were, in his estate; and herein worse then the Horse-leech, because although that leaveth one bleeding, yet after a while it stencheth again, and the body is made more healthful, because it is the evil and corrupt blood, that is sucked out; but he that is sucked by the covetous, is many times quite ruined, yea, so greedy are some of gain, that as Ahab, to get his possessions, he will take away his life, and if not by murthering him, yet he sucketh out his heart blood, as it were, by getting from him his means, whereby life is maintained; and this I take to be the best, and it best agreeth with that which was said before, ver. 14. of greedy cruel Cormorants, with their sword-like, and knife-like teeth, whereby they make the poor to fail from off the earth. Chrysostom then was deceived, by the comparison made betwixt their teeth and swords, conceiving, that piercing, and cutting tongues are hereby set forth, for he speaks not of tongues, but teeth. And Bernard, and Beda, by taking it to be a new Proverb, absolute in it self without coherence with the former verse, or these following, for which the one applieth it to a man's own will, the fountain of all sin in general; whereas sins are here in particular set forth, and made odious, one after another, as hath been already noted; the other goeth quite from the thing intended here, which is not to set forth the unsatiablenesse of the Devil, but of covetous men.

And it is to be noted, that the Horse-leech, from which the comparison is taken, [Note.] is naturally poisonous, and therefore poisoneth him, whom it sucketh, unless it be first taken and put into sweet water, whereby the poisonous nature thereof is so qualified, as it now poisoneth not, but rids a body of poisonous humors, and heals it; so the oppressions and wrongs of the covetous being qualified by grace in such as are wronged, and suffer thus, turn to their salvation; for sufferings, saith the Apostle, work patience, and patience joy, &c. Thy goods thus dreined from thee, although prejudicial to thy bodily life, yet if thy mind be the more weaned hereby from the love of the world, and raised up to the true treasure, as things work together for the best unto thee, who haply if thou hadst not been thus dreined, mightest by these goods have been corrupted, and the life of thy soul endangered.

The Sept. The hors-leech hath three daughters, dearly beloved, and these three are never satisfied; and Heb. after 〈 in non-Latin alphabet 〉 give, give, there is no distinction, but it followeth in the same verse undistinguished, these three are never satisfied, which made the seventy Interpreters doubtless to render the word 〈 in non-Latin alphabet 〉 two three, because sometime it is used not to set forth precisely two but a few, as the widow of Sarepta said to Elisha, I gather a few sticks, where the same word is used, therefore to make it answer to the next words, these three, they render it three, and they are herein followed by Nazianzen; and Nicetas, in Orat. 20. saith, that these three are Lust, Covetousness, and Ambition. And for the different rendering of 〈 in non-Latin alphabet 〉 beloved, they seem to take the word to be one verbum quadratum, which is once used for acceptable sacrifice, whereas indeed it is one doubled, to show earnestness of desire, and cometh of 〈 in non-Latin alphabet 〉 give, therefore our reading is to be preferred, and so is the rendering of it two, not three, for by the same reason they might as well have rendered it four, because it followeth immediately in this verse also, yea, four never say it is enough. The wise man thought good to go on by a gradation beginning with two, and then proceeding to three the next number, then to four; thus by many comparisons, the more fully setting forth the foul sin of greedy devourers of other men's goods without end, first likening it to an Hors-leech with her two blood-sucking mouths, and if this will not suffice to deter here from, then to three more, the grave, the barren womb, and the dry earth: Lastly, to a fourth, the fire, which in devouring is most without end; for that shall at the last devour and burn up all things.

Touching the four things more here spoken of, the Rabbins expound them of the four Elements, but very improbably. Some as answering to the four Generations before spoken.

1. Of those that curse their parents, for them the grave longeth to take them soon away, for as honoring parents bringeth long life, so cursing them, shortness of life.

2. Of those that be like bastards, pretending to be genuine children of God, but are a bastardly brood of hypocrites, bred of the devil, who transformeth himself into an Angel of light, and after him they do likewise; therefore they are likened to a barren womb, wherein the seed of generation takes not effect, it is still desiring; none more forward in going to hear, Sermon after Sermon, but where is the fruit that cometh hereof? as the barren womb is a punishment for incontinency, many times by their being made childless afterwards, or their being soon deprived of their children, for such slips shall not take rooting, as Wisdom saith, so the hypocrite shall not continue in estimation, although he may for a time be accounted a zealous Christian; for his latent wickedness shall be discovered, and then his barrenness in respect of good shall appear to his shame.

3. Of those that be like the dry earth, that is, vain-glorious persons, whose pride and ambition brings them down, and then they are made poor like unto sandy earth, which the rain never so watereth, as to make it yield increase, but it is counted poor heath ground, and despicable.

4. Of those that have teeth like swords and knives, for such are like fire which devours all things, so they devour all the goods of other men, and yet are not satisfied, but still covet more.

Some expound all these of the covetous, who are insatiable like hell, like such a womb, such earth and fire, as I have said before. The Reader may take them either of these ways, for as being taken this way covetousness is greatly disgraced, so the other way the four foresaid generations, that they may be all abhorred. Yet the Exposition applying them to covetousness, is to be preferred, because the covetous man's unsatiablenesse is notorious, and hereby may be understood four sorts of them; 1. That gather to hoard it up. 2. To spend it upon their lusts. 3. In riotousnesse and drinking. 4. In strife and contention.

The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young Eagles shall eat it: Hereby is implied an untimely death that such shall come to, as despise their parents, they are in danger of taking into evil courses, and proving robbers, and murderers, for which they shall be hanged up in chains for those birds of prey to feed upon; and these are rather named then any other, because that by an instinct of nature they come in great flocks about camps, wherein dead carcasses use to lie in abundance. And this is threatened to be the punishment not only of violence done to parents, but of the least measure of derision with the eye, although the tongue saith nothing, so great a care hath the Lord, that the honor due to parents should be preserved inviolable, as there is great reason, seeing Parents are the lively image of God unto their children in respect of their being, which they take from them, and of their providing for them, and love and tender care over them, and finally their power and authority. For these words, That despiseth the obedience of his mother; the vulgar Latin hath partum matris suae, expounded by some thy brother or sister, absurdly enough; by others the wrinkled old age of thy mother coming the sooner upon her puerpery, and bearing, and bringing thee forth in sorrow; but the Hebrew word 〈 in non-Latin alphabet 〉 signifieth to hear or obey, and the sense is plain, he despiseth to obey his mother, as most children do, especially if their father be once dead and gone.

Some, by the Ravens and Eagles will have Devils understood, who are aptly set forth by Ravens, for their blackness, and both by Ravens, and Eagles for their diligent attendance upon the dead to make a prey of them; for so the Devil is ready at hand, when disobedient and contemptuous children die, to make a prey of their souls, as he did of Dives immediately after his death. And the Ravens picking out of the eye is mentioned, because it is the property of this foul coming to a dead body first to pick out the eyes.

Gregory maketh a moral of this, saying, That he mocketh at his Father, who derideth any of God's works or word, and he despiseth to obey his Mother, that mocks at preaching, and slighteth the teaching of his Ministers, who are his Church, his Spouse. And this answereth well to that which was said before of the first Generation, verse 11. and it is not let pass without a particular express threatening above the other three, because he that sinneth thus exceedeth in wickedness all the rest.

There be three things too wonderful for me, yea, four which I know not, the way of an Eagle in the air, of a Serpent on a rock, of a Ship on the sea, and of a young man with a maid. Having spoken upon the first Generation of disobedient children, now he further describeth the second of the close hypocrite, that would seem pure, but in secret liveth in the foul sin of adultery or fornication. Verse 12. It is as if he had said, there are three things, that pass so swiftly away that let a man use all the care and diligence that he can, yet he is not able to show them, what is the way of the Eagle flying up into the air, of a Serpent swiftly gliding away upon a rock, and of a Ship on the sea; after the passing away of either of which, no signs are left behind, whereby it may be seen which way they went: But there is a fourth as hard to be found even as one of these, and that is, the way of adulterers and adulteresses, and of all whoremongers, as the next words verse 20. do declare.

Such is the way of an adulterous woman, she eateth and wipeth her mouth, and saith, I have done none evil. The Vulg. for these words a man with a maid, hath a man in youth; Heb. it is 〈 in non-Latin alphabet 〉 with a woman hidden, whereby one hidden and kept from companying with man, is commonly understood, a Virgin; And therefore this reading is commonly followed, but then a woman is to be understood that is not known to be corrupted, it is so closely carried, and so she passeth still for a Virgin; & I see no reason why it may not be rendered at large, a woman occult, no mortal eye seeing her what she doth with the man, whether she be a maid or married, [Note.] But as secret as they be in their wickedness, let them not think, that for this they are unseen of God, for he both seeth and will find them out therein, as he did David with Bathsheba, when he had cunningly devised to hide that which he had wickedly done by all the means that he could. So likewise Potiphar's wife that tempted Joseph, and accused him not, yielding to her lust, was afterwards detected. They that follow the Vulgar say, that the way of a man in his youth is thus compared for the uncertainty of his future manners, by reason that he is so mutable. But the words following serving to make it more plain show, that it cannot be so understood; for if a man in his youth were meant, why is it immediately added, Such is the way of an adulteress, &c? when as according to that reading, it should rather have been said, Such is the way of a young man, whatsoever he seemeth for the present to be, yet he suddenly and unseen falleth to evil courses.

To conclude therefore, it is doubtless meant of the adulterers, this foul sin is carried on so closely, that no man by any outward sign can know it anymore, then the way of an Eagle, a Serpent, or of a Ship upon the Sea.

For three things the earth is disquieted, and for four, which it cannot bear: For a servant when he reigneth; For a fool filled with meat; For an odious woman when she is married; And an handmaid that is heir to her mistress. This answereth to verse 13. as setting forth divers sorts of men and women, that are so proud, and have such lofty looks, as is there said.

1. The servant that reigneth as Lord and King over his fellow subjects, such for their pride and covetousness and tyranny are intolerable, the earth or land, that is, the people of the land cannot bear them, as the common Proverb is, When a beggar is set on horse-back, he will ride, &c. Men of mean birth and quality, that get the Regal power into their hands, who can endure? and much less if they come to power, more then of a wise and good King, to rule arbitrarily according to their own lusts.

2. The fool that is rich and full, for he despiseth all others, clothes himself most sumptuously, fareth deliciously every day, eats and drinks to surfeiting and drunkenness; and having thus pampered his body, like an horse full fed, he neigheth after his neighbors wife, and all his life is spent in gaming, and other sports and pleasures.

3. The odious woman that is married, for her pride, and other ill qualities hated of her Husband, as it oft times cometh to pass; That is, she who having of her own voluntary accord married an Husband, either is so proud, that she will not be, as a wife, subject unto him, but because haply all, or most of the wealth was hers, usurps authority over him, and is imperious, and if she cannot rule as she would, is discontented, and frantic, so that neither Husband, nor Family can be quiet by her, whereby his love towards her is turned into hatred; or for her pride, and vanity, puts him to unreasonable charges, for the decking of her body with every new fashion, and most sumptuous clothes, and other accommodations beyond her degree, that she may go forth in greater pomp; or if she maketh not her self odious this way, yet she doth it by her levity, and incontinency, or by the conscientiousness of her spirit, whereby his life is made irksome to him.

4. An hand-maid heir to her Mistress, by her becoming wife to her Master, for such commonly are most insolent, as Hagar was towards Sarah; now if the earth cannot bear any of these, let none of them look to continue long, for, as high looks as they have, they shall eftsoons be brought low enough; they are to the [Note.] Land wherein they live, as abundance of meat overcharging the stomach, to it, and making it sick, and to spew it out; for even so did the Land of Canaan, not able to bear that wicked generation any longer, spew them out; and therefore let all such fear, repent, and be humbled, that they may escape this great Judgment, which will otherwise come suddenly, and there will then be no remedy. This is also by some Expositors Allegorically interpreted thus:

The Servant here spoken of that reigneth, setteth forth the appetite, or sensual part of a man, and so doth the fool full fed, and the odious Woman, and Handmaid, heir to her Mistress; or as the Septuagint hath it, expelling her Mistress; for as the reigning and ruling of a servant is intolerable; so the flesh, or concupiscence, which should be a servant to reason, ruling in our mortal bodies, disturbeth, and troubleth the whole man, so as that nothing but ruin by God's just Judgments, for the sins that we run into, can be expected.

2 The flesh is a fool, and therefore being full fed, and pampered, like unto Beasts full fed, which kick up their heels, and run away, and are unruly, and mischievous, so is the man that eats and drinks plentifully, he is prone now to all lusts.

3 It is as an odious wife, contrary and cross to right reason, so that being yoked, as by marriage, herewith, by means thereof there can be no quiet in the soul.

4 As an Hand-maid expelling her Mistress, and so coming to take possession of her right, which as an inheritance belongs unto her, for this is done when the appetite, or lust overcoming reason, the whole man is now carried hereby, and right reason beareth no sway anymore.

Others expound it thus; A servant reigning is a King, that is led more by his corrupt will, then by Law, in governing the Common-wealth; for in this case the servant reigneth, and the State is greatly disquieted.

A Fool fullfed is a foolish King, who is rich, and full, but wants the discretion and judgment that should be in a King, and by this means troubleth the State intolerably.

3 An odious woman married, is the Common-wealth joined, as it were, to a King in marriage, but makes her self odious to him, because she is discontented with his Government, and seeks to be delivered herefrom, as affecting rather another.

4 An Hand-maid coming to be heir, by the expulsion of her Mistress, is that part of the Common-wealth which is worst, consisting of evil men, is rather harkened to by the King, and he is swayed by them, and neglecteth the better part, consisting of such as are more wise and godly; let this place be drawn to either of these, being understood one way or another it is very useful, as a most apt similitude, more effectually to set forth these things, that neither we may lay the reins loose to our inordinate affections to be carried hereby against the dictate of right [Note.] reason, for so we shall endanger our souls; neither any King may prefer his will before the settled Laws of the Kingdom, nor be foolish, but wise, or else be governed by wise Counsel; nor the Common-wealth distaste their King, or grow to an hatred of him; nor lastly, the King, Rehoboam like, forsaking the ancient and wise, hearken to the worst, and most vain, who indeed love neither the Commonwealth, nor him, but in all things seek their own ends, although it tend to his utter ruin and overthrow.

There be four things which be little upon earth, but exceeding wife, the Ants a people not strong, yet they prepare their meat in summer; the Comes feeble folks, yet make their houses in the rocks; the Locusts have no King, yet go forth by bands; the Spider takes hold with her hands, and is in Kings Palaces. Solomon, who calleth himself Agur, having set forth divers vices by similitudes, to make them odious to us all; now on the contrary side, commendeth divers virtues to us, in naming some creatures, which are worthy to be taken notice of for their singularity, each one in its kind. The Ant for labor, and industry, and providence, doing all in due season, of which see before Chap. 6. 6. the Cony, which because it is weak, burroweth in a Rock, that there she may be safe; the Locusts also, which because, if they should come singly, were easily destroyed, go forth, as it were, in bands like an Army, and so become irresistible, as was seen in Egypt, they agree and unite their forces together, and yet have no Leader.

Lastly, the Spider being as weak as any, yet by spinning, makes her a web curiously wrought to dwell in, and so placeth her self by her art in an house like a Kings Palace.

Now the scope of all this is to teach, that men much more, whom God hath endued with reason, should use their hands and limbs to labor, and their wits to build them houses, that is, to get estates to live upon, and not plead infirmity of body, as weakness of understanding, for none are so infirm as these here mentioned, nor more destitute of wit and understanding. Thus Junius, who also for Conies, rendereth it Mures montani, Mice of the mountains, but the word is, 〈 in non-Latin alphabet 〉 Conies, who, as we all know, may most properly be said to make their houses in a rock, for their Burrowes are in the stoniest ground, the Vulgar rendering it the little Hare or Leverit, was much mistaken; for it is not the property of Hares to make them houses in the ground. Here are four virtues commended unto us in these four little creatures.

1. Labor, and laboring in season, as the Ant doth unweariably in the Summer, whilst the Graine is in the field to be gotten, and the Winter is not come to hinder her, that she may have then wherewithal to live, and she laboreth to the uttermost of her power, carrying a thing greater then herself. So ought we to do both for our sustenance in this life, and to have food and a treasure in the life to come. It is not enough, thou poor man, who hast nothing but thy limbs to live [Note.] upon, to labor a little, but thou must take great pains for thy living, for which it was said to Adam, In the sweat of thy brows thou shalt eat thy broad, and that not only in youth, but in old age, as long as life lasteth, for which it is added, until thou returnest to the dust, from whence thou wert taken; and as thou must labor, so thou must be provident to lay up what thou canst spare of thy gettings against the winter of sickness, or more decrepit age, and the maintenance of thy family, which who so provideth not for, Hath denied the faith, and is worse then an Infidel: It is no saying for thee, I am weak and weary, and cannot work so much, for God hath made the weakest of creatures so, the Ant that she can work enough to get her sustenance, and to lay up for afterwards. And for the food of a better life, we are taught also by the Ant to labor much, and to take time whilst time serveth, because that is more excellent and necessary then the bodily food, and all treasures here; and if thou wouldest know what the time for this labor is, the Apostle resolveth it, saying, Now is the day of salvation, now is the acceptable year of the Lord; it is 〈 in non-Latin alphabet 〉 today, this hour, not tomorrow, or an hour hence; so likewise Heb. 3 7. Neither is any man to say, I am too weak to do anything towards this, it is God that doth all as he pleaseth, for it is both given in charge to thee, Work out thy salvation with fear and trembling, and in so doing, it is said, thou shalt make thine election sure; thou art to work then, and as for being able, set to the work, and fear not, but he who hath bidden work, in this work, will make thee able, yea he immediately promiseth it, saying, It is God that worketh the will and the deed of his own good pleasure.

For the Conies, of them we are to learn to strengthen ourselves what we can, that we be not wronged by the mighty, or circumvented by the crafty, getting us therefore a guard of the best helps we can about us, of strong places when we are in danger by enemies, and men horses, and munition, taking counsel of those that be wise, and getting us friends, who may stand us instead in other cases of danger to our goods or state, and seeking to the skillful Physican in case of sickness, first craving a blessing of the Almighty.

Of the Locusts we are to learn to live in love and unity, whereby we may be made the stronger against our common enemies, and be ashamed, seeing they who have no Leader, by whom they may be kept together in unity, yet combine thus closely in so great multitudes for their own better preservation, that we should not be so divided as we are, but be kept together in more unity by Rulers and Governors by God's providence set over us.

And of the Spider we are to learn to be our Crafts-masters in any Science, and Profession, that we are of, knowing that they who are, be in the way of preferment to Kings Palaces, as was partly touched before, where he saith, that the diligent and wise shall stand before Kings.

And as we are to learn these things of these little creatures for the body; so likewise for the soul, of the Coney, to burrow in the Rock Christ Jesus, as it were, which is, when by faith we are engrafted into him, as into the true olive Tree; and according to the word here used, we are elsewhere bidden to hide us in the holes of the rock, and to make ourselves as strong as we can against our spiritual enemies, by taking to us the whole Armor of God, set forth Ephes. 6. 12.

Of the Locusts, to join together, and march together, by thinking and speaking the same things, lest by division into divers sects, by holding someone opinion, and some another in matters of Religion, we make our Religion base and contemptible, thus scandalizing many, and making them to fly from us to our adversaries the Papists, and hindering those that are without from coming in, and causing such as be within to be mere Idols and Pictures of Christians, instead of Christians reformed, and thus all true piety to vanish.

And of the Spider, to be expert in our Christian profession, Ministers being all as skillful Master-builders, and all Christians intelligent in the things of God, by their teachings, as they, that are brought up in any Trade under skillful Masters, and doing the works of Christians accurately and exactly, and not to halves, or so as to be ashamed thereof.

There are three things which be comely in their goings, yea four; A Lion, which is strongest amongst the beasts, and turneth not away for any; A Greyhound, and an He-goat, and a King, against whom there is no rising. Junius for a Greyhound hath an horse with his loins girt. The Vulg. Latin, a cock his loins girt. Heb. 〈 in non-Latin alphabet 〉 girt up. Now because the Greyhound is girt up by nature, and the horses being fadled and prepared to the battle, it is thus diversely rendered; but why it should be a cock, I know not: I hold with Junius, that an horse is meant, which is stout and full of courage, and fearetht not the sounding of the Trumpet, of rattling of spears, but goeth on courageously in the midst of deadly dangers; for although the Greyhound is so made, that his loins be girt up, yet he is not a creature so fit to represent courage, the word also signifieth Pardus a Leopard.

Now the scope of this place is, as before in mentioning little weak creatures, but very wise, to commend their wisdom to us in doing likewise, so in nominating these, to commend unto us courage and constancy in that which is good.

Touching the Lion, he had said before, That the righteous is bold as a Lion; of having our loins girt about with the girdle of verity the Apostle speaketh; and of the wrath of a King, he said, that it was as the roaring of a Lion: only the Goats undaunted courage to go before the flock without fear, climbing up the craggy hills is not elsewhere spoken of, yet it is a fit Emblem of audacity, and undaunted courage also.

Lavater agreeing to this of courage and constancy here commended, saith, that by some, by these four, the four Monarchies of the world are set forth, the Assyrian by a Lion, the Persian by a Leopard, of Greyhound, for his velocity in overrunning the Babylonian Kingdom, the Grecian, of Alexander, by a Goat, for the great strength of his horns, and by a King, against whom none riseth up, the Roman, because after him there comes none other, that prevaileth. Some also, he faith, understand the Providence of God. which is irresistible. But although Daniel by four beasts setteth forth the four Monarchies, yet I see not, how that should have any place here, where such virtues are commended to us all, as are most necessary for us, courage and constancy, in fighting against sin and error not fearing any oppugnors; for our life is a continual warfare, and we are soldiers of Christ, and there be fleshly lusts that sight against the soul; and it is a comely thing in us in this fight to behave ourselves valiantly, as the Lion, or courageous Horse, or He-goat, whose stout fighting is implied in Daniel, setting forth Alexander by a Goat, and as a King with his mighty Army about him so subduing all Rebels, that none dare rise up against him; but to give ground, or sly, or to be overcome, and brought under, is shameful; So to yield to persecutors and for fear to go from the truth, whether they be heathen or heretical, or to be overcome by our lusts, over which we are by Christ made Kings to keep them under, and Priests to sacrifice them by killing them, which is done when we mortify our members upon earth, that is, turn from our sins.

Some understand all, that is here said, of a King, if he be valiant and courageous as a Lion, expedite and swift, as one girt, mild, as an He-goat, that leads the flock, and is noted to be the mildest of all the flock, then he shall be a King, against whom none dare to rise.

Lastly, some hold the four Cardinal virtues to be here set forth, Fortitude in a Lion, Temperance in the girt up, Wisdom in the Goat, because he wisely leadeth the flock, and Justice in a King, whom for his just proceedings, none can rise against, but hereby his Throne is established to him and his posterity.

There is a good use to be made of all these, and therefore I reject none of them, but leave them all to be considered, and instructions hereupon to be raised more fully.

If thou hast done foolishly in lifting up thyself, or hast thought evil, lay thy hand upon thy mouth; The Vulg. There is that hath appeared foolish after that he hath been lifted up on high, but if he had understood, he would have put his hand to his mouth. But this is altogether disagreeing from the Hebrew, for the word 〈 in non-Latin alphabet 〉 if, is left in, and the word signifying lifting up is in hithpael, and therefore signifieth not being lifted up, but lifting up a man's self. The words do plainly cohere with those that went before, verse 31, and 30. wherein four things are commended for their comely going; now lest any man should think stateliness of gate to be herein commended, and carrying an higher sails in pride and pomp then is meet, he opposeth here-against this admonition, If thou hast done so, or thought to do so, for the word is not thought evil, but only hast thought, lay thy hand upon thy mouth, utter not this thy thought, but repent of it. There is then a decent carriage of a man's self which is commendable, according to his degree and quality; but for a man in high place to express great pride in his carrige and behavior, is foolishness, and not to be proceeded in any further, or if a man hath thought or spoken vauntingly.

For as cream being churned is turned into butter, and the nose being wrung bleedeth, so pressing of anger draweth out strife; that is, the insolent carriage of one man towards another, that is offended with him, provoketh him the more, so that he cannot bear it, but striketh, and sometimes woundeth and fetcheth blood from him, who thus insulteth over him: Therefore let us carry ourselves decently, and as it becometh Christians, endued with all manner of virtue, as [Note.] was before said, and not insolently like fools, and contemptuous persons upon all occasions.

CHAP. XXXI.

THe Prophesy of King Lemuel, the words that his mother taught him. The name Lemuel, doth not much differ from Ithiel, Chap. 30. 1. for Lemuel signifieth God with him, and Ithiel God with me. Now Solomon might well be called Lemuel, according to the signification of the word, because God was extraodinarily with him, as his History doth declare; for their conjecture who say, that Lemuel is the same name with Solomon, only 〈 in non-Latin alphabet 〉 is deducted in the beginning of the word, and 〈 in non-Latin alphabet 〉 added at the end, I think it not worth the naming, it is so far fetched. It is called a Prophesy, as also that Chap. 30. 1. is said to be, not that Bathsheba his mother, from whom he had it, was inspired, and made a Prophetess; but for the Divine doctrine herein contained,as in Prophesies of holy men, and account, wherein her son Solomon had her Precepts, even as if they had been Prophesies, especially seeing now by experience after his foul falling, of what good use this might have been unto him, if he had diligently taken heed hereunto, even as to a Prophesy; for it is most probable, that this Chapter was written by Solomon after his fall, he rising again by repentance, and to aggravate his sin, he here publisheth the effectual means which he had from his mother, to make him take heed of being infatuated, and falling by wine and women, as he had done; so that hereby his repentance is further intimated, her commendation in a admonishing him so well and divinely, being his dispraise and shame, which he took to himself, for his not following her Precepts.

Something was before intimated touching his mothers instructing him, Chap. 4. 3. 4. but now her instructions are set down more at large. And it is not to be doubted, but that she gave him these instructions in the time of his minority, because he speaks Chap. 4. of his mothers teaching him, when he was young and tender, although the Rabbins hold, that this was done after his fall, or when she saw him now declining. And her example should be the imitation of other Queens and Ladies, and of all good mothers, to speak betimes likewise to instill some good into their children, for although they may happily neglect them for a [Note.] time, yet they may come to their minds again afterwards, as this did to Solomon's, to make them ashamed, and repent of their doing so contrary to their Precepts.

This Chapter then containeth altogether the words of Queen Bathsheba, but penned by Solomon for an everlasting remembrance of what vices she gave him warning against, and what instructions she gave him about taking a wife, that both other mothers might learn to charge their sons likewise, and sons may lay all these things to heart, as coming from the Spirit of God, for which they are called a Prophesy, and that of King Lemuel, to purchase the more authority to them, as to other parts of this Book.

What my son! what the son of my womb, and son of my vows! This is an elleipticall speech to be thus supplied; What shall I desire of thee above all things in this world, when thou sitteth in the Throne of thy Father? verily there is nothing that I desire in comparison of the things here following, viz. That thou give not thy strength to women, verse 3. &c. for her repeating of the word, My son, three times, What my son! Heb. 〈 in non-Latin alphabet 〉 dearly beloved son, whom I love and tender above all others, or because 〈 in non-Latin alphabet 〉 signifieth to cleanse, my holy and sanctified son, whom God hath declared so son as thou wert borne, to be such, calling thee Jedidah. 2. What the son of my womb! in the bearing and bringing forth of whom, I have had much pain and sorrow. 3. What the son of my vows! for whom I have often prayed, and that being given me, thou mightest live, and be an happy instrument of great glory to God, and of good to this Kingdom. And in everyone of these here is great force to persuade.

1. Thou art my Son, and I thy Mother dearly loving thee, thou oughtest then in conscience for this to hearken to my mother-like and good counsel; yea, thou art my Son, touching whom I have heard from the Divine Oracle, a thing most rare, that thou art Jedidah; if then thou lovest God again, who hath expressed so great love towards thee, hear my precepts, and obey them, as piety, which is hereby intimated to be in thee, bindeth thee.

2. The Son of my womb: I have suffered great pains for thee, do then at my requiring it of thee, as here followeth.

3. The Son of my vows: make me a joyful mother by seeing thee take this course, and so my prayers to the Lord for thee granted.

Give not thy strength to women, nor thy ways to that which destroyeth Kings. This is the first thing required at his hands, and at the hands of every King. yea, of every man that would not perish, or be destroyed, as here followeth, to take heed of Fornication, and all incontinency, for this is a thing that will destroy thee both body and soul forever, as hath been often taught before, especially Chap. 7.

Thus Junius and Lavater, saith Munster, understand the whole verse, expounding all of fleshly lusts, and walking in the ways thereof, which is enough to destroy not only meaner persons, but also Kings. But he distinguishing the last words from the former, saith, it is meant of ways of destroying Kings, that is either Rulers of Cities under him, by picking quarrels unjustly against them, and hereupon putting them out of their places, or taking away their lives; or other Kings of other Nations making war upon them without cause: yet he saith some understand the words thus, walk not in the ways to destroy Kings. that is, in any evil ways, whereby Kings come to ruin. The Vulg. for ways hath riches, expounded by such as follow it, although thou hast great riches, whereby to gather Arms, and to invade, and destroy other Kings, yet use them not this way; and the word signifieth ways, whereby are meant any other evil ways, whereby Kings overthrow themselves, as dissolute living, injustice, and wrong, prodigality, and exacting upon their subjects to maintain it, or to satisfy their covetousness, and therefore I rest in this, as most probable; and so here is a charge first against fleshly lusts, and being carried hereby to Fornication or Adultery, or to take many wives, contrary to Deut. 17. 2. against all other vicious ways, which make Kings odoious, and so in danger to be destroyed.

It is not for King: (O Lemuel) it is not for Kings to drink wine, or strong drink. Having given a charge against all ways that are destructive to Kings, now this wise Mother Queen, comes in particular to show further another way, wherein if Kings go, it tendeth to their destruction, viz. profuse drinking of wine and strong drink, to the intoxicating of the brain, which it greatly concerneth them always to keep in good temper, because that otherwise they shall be in danger of being disguised, and turned from men, and to become brutish, and so without understanding and judgment, to judge of the causes that come before them aright, condenmning the righteous, and killing their best subjects and friends, as Alexander in his drunkenness did Clito his faithful friend, which cost him much grief and sorrow afterward, but in vain, because that he could not make him alive again, yea, and hereby he finally killed himself by a violent fever, into which he fell through excessive drinking, and so died in the midst of his age. And it is noted of Benhadad, and the two and thirty Kings with him, that they were thus drinking, when they were overcome, and routed by a few men; and Belshazzar the King of Babylon was thus in his cups, when both he, and his Princes, and City were destroyed by the Medes and Persians; for the perverting of justice in drunkenness, Notable was the saying of a woman to Philip King of Macedon, who being drunken, gave sentence againt her; but she replied, I appeal to Philip being sober.

Solon made a law, that a Prince being drunken should be punished with death; and Plato saith, Drunkenness is more tolerable in any other, then in a Prince, because he overthroweth the Commonwealth committed to his custody, and so the Keeper hath need of a keeper; wherefore Carthaginians had a Law whereby the drinking of wine was altogether forbidden to Princes, and Egyptian Priests, saith Heckateus, might never drink any wine, which it may seem, that they learned from that Ordinance amongst the Israelites, that their Priests should drink none. And Mahomet that great impostor, having been once drunken, and in his drunkenness killed a man, made a Law, that no Turk should from thenceforth drink any wine, which they say, is observed till this day: Yet there is a good use of wine doubtless for all sorts, only the abuse by drinking to excess is evil and abominable; but most of all in Magistrates and Ministers, as disabling them to their offices, which be of so great concernment, as that the Commonwealth and Church cannot stand, if such Magistrates and Ministers be suffered.

Lavater also out of the Roman History saith, that there was such a care had, that women might drink no wine, which is so much against the modesty, and sobriety requisite in them, that the use of it was altogether unknown to them in Rome: and Christian women, especially in their young and child-bearing time, had need to [Note.] learn this of the mother of Sampson, and John the Baptist, who were forbidden it, whilst they were with child; and through drinking and wine-bibbing of mothers in this time, a like nature is derived to their children, and therefore to abstain, conduceth much to the bringing forth of a sober generation; and to keep their children from such drink and wine in their young and tender age, which by some over-indulgent parent is greatly neglected to their greater sorrow afterwards, when as their children being thus brought up get an habit of drinking, not to be left again, but growing upon them more and more.

Lest be drink and forget the Law: Herein reference is had to Deut. 17. where the King is enjoined to read in the book of the Law continually, that he may judge according to the same; but by drinking of wine, and being drunken, he becomes forgetful: for which the Ancients called Bacchus, the God of wine, the son of forgetfulness, and Syracides saith, Wine and women take away a wise man's heart. Pliny saith, Wine darkens the understanding, and Seneca, if any drinker of wine shall say, That he is for this his excessive drinking no less wise, he may as well say, that although he drinks poison, he shall not die; whereas verse 4. there are two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Kings and Princes, who are interdicted wine, by the last are to be understood such persons, as are next to the King, who have their name from 〈 in non-Latin alphabet 〉 attenuare for their thin and subtle brain, but by drinking excessively, it is made crass and obtuse; for the words used, for Princes 〈 in non-Latin alphabet 〉 where strong drink, it is to be supplied, for Princes to say where is strong drink? some think 〈 in non-Latin alphabet 〉 to be put for 〈 in non-Latin alphabet 〉 , not, but if way were to be given to any supposition, it is rather to be held, that 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 none, or not; but it is best to hold to the word, as it is, where, lest we yield to any corruption in the Hebrew Text, which we are by all means to maintain to be incorrupt in any letter, through God's great providence over it, when as the Septuagint is so various, and in all other Translations there is corruption in many passages.

Give strong drink to him that is ready to perish, and wine to those that be of heavy heart. Here by strong drink understand hot waters, which are properly to be used, in case that one is ready to swoon and die; this is therefore spoken to teach the right use of such waters, which are now by many much abused, who, as if Wine or strong Beer were not strong enough for them, get a custom of drinking hot waters; but this falls out to them contrary to the right use hereof here prescribed, which is to be given, when one is ready to die, in a little quantity, and not to drink draughts hereof, which burn up the inward parts, and hasten death the sooner. For wine giving to the heavy hearted, Lavater saith, that it hath been an ancient custom, and still continueth, when a man is condemned to die, to bring him a cup of wine to drink to allay his griese, and somewhat to cheare up his spirits; and the Psalmist saith, God hath given wine to make glad man's heart. But even they that are in a sad condition, are to take heed of drinking too much, for who so doth, instead of being cheered up hereby, he is in danger of being made worse by becoming sick through drunkenness, yea, of having wine instead of a comfort, to be turned into his bane, by causing in him a most hot burning Feaver, tormenting and distempering the brain, and soon killing him. Of wine giving to men condemned to die, that drinking and being drunken, they might have the less sense of pain, when they are cut off, many Expositors speak, and apply that saying of the Prophet Amos hereunto, They have drunk the wine of the condemned in the house of their gods; but as I have noted upon that place, another thing is there meant. And that of the Psalmist is as ill applied, Thou hast made us to drink of a cup of compunction, and in another place with wine of stupefying. It is certain, that such as are here said to be condemned to die, or ready to perish, be the same that were said, verse 5. to be the sons of the afflicted through the perverting of judgment, that suffer injury and wrong by means of unjust Judges even to the overcoming of their languishing spirits so, that they are now ready to die, stay them by giving them wine or strong drink liberally to drink for the time present; and then not staying here, open thy mouth for them, as by the Kingly office thou art bound, that they may be brought out of this danger as followeth Verse 8. 9. And thus the sense will be very good, and nothing is here prescribed but what agreeth with true piety; for as Hippocrates, and other Physicians after him say, Wine liberally drunk by the sad and melancholicke, rarely causeth drinkennesse, but in the merry and sanguine speedily. But take it the other way, as many do, as an approbation of the giving of plenty of wine to the condemned to make them drunken, that they may forget their sorrow, and so die with the less sense of pain, & it is impious; for the man condemned to die hath a soul as well as a body, and therefore to put him into such an humor, when he is ready to die, that he shall be without sense of sorrow, were to make him senseless of godly sorrow to salvation, and so for a little bodily comfort for a moment, to in danger the loss of the life of his soul, through his impenitent departing out of this life.

Some think by the wine here bidden to be given to the sorrowful, and dying, is meant nothing else, but the giving a little wine in way of medicine for necessities sake, holding that this is the only lawful use of wine, and that it ought not to be drunk out of this case, and that who so doth, sinneth, because Paul prescribeth to Timothy to drink a little wine for his stomachs sake, and his often infirmities. So Chrysostom, wine is the best medicine when it is taken in the measure, that is best, for wine is given, that we might be delighted, not dishonested, that we might laugh, and be moderately meny, not to be made ridiculous, that we may be well, and not made sick, that we might correct the health of the body, and not overthrow the virtue of the soul; for here Paul speaking, as was said before, and this Exposition I see no cause to mislike.

But there is a third, whereby giving wine is referred to that Jerem. 16. where a cup of consolation is spoken of for the dead, Give wine to him that is heavy hearted; that is, who mourneth for his dead wife, or son, or for his mother or father, or child, as I shown upon that place the manner was to do; Now although this be one case, to which these words may be extended also, yet more properly they are to be expounded of the unjustly condemned, as was said before; and his forgetting his sorrow, is opposed to the Kings or Princes forgetting the Law, which they must by no means take a course to do, for that were shameful, but to make the grieved to forget his sorrow commendable.

Open thy mouth for the dumb in the cause of such as are appointed to destruction. Judge righteously, &c. By the dumb, such poor wronged persons are meant, who dare not, or cannot in open Courts speak for themselves, for such the King ought to stand and provide, that unjust sentences given against them, be by no means executed, but reversed, and such Judges displaced.

Who shall find a virtuous woman? her price is far above pearls, rubies. From hence to the end of this Chapter, the priases of a virtuous woman are set forth in Verses beginning each one with a letter of the Hebrew Alphabet in order, as those letters follow one another, and being two and twenty in number, two and twenty as they are, and every verse consisting of equal words, or feet, according to the Hebrew Poetry, as I have also noted upon some of the Psalms, especially the 119. This showeth some excellent matter to be in this Song set forth, worthy the taking notice of by everyone. Some understanding nothing else but simply the praises of a virtuous woman speak only so of these words according to the letter; but some by this woman understand the Church of Christ; Some a virtuous soul, and some the natural Mother of Christ, the Virgin Mary; of which understandings Beda hath written at large Tom. 7.

The word rendered virtuous is 〈 in non-Latin alphabet 〉 signifying fortis, strong or valiant, or substantial; and therefore the Vulg. hath it, mulierem fortem; And for far above rubies. Who shall find a valiant woman a far off? and her price is from the furthest bounds, but the word 〈 in non-Latin alphabet 〉 signifieth Unions, as pearls are called and it is not Heb. Who shall find her afar off, the conjunction and being not placed before the word rendered pearls, but before this word afar off, justifying New Translation, and her price is far above, or afar from, that is, leaving pearls, and all precious things far behind her.

Some hold it also to have been uttered by the Mother of Lemuel, who having before given him warning against giving his strength to women, now commendeth to him the joining of one woman to him in the honorable estate or Matrimony that is a woman of fortitude, that is, of rare womanly virtue, this being named, because it is one of the four Cardinal virtues, and industry in wisely managing her household affairs, the fear of God being also adjoined, for which she prosecutes these at large in the verses following: And so they understand all this according to the letter, as being a description of a good wife, and showing the happiness of a man, who is joined in marriage with such a woman.

Others take it to have been spoken by Solomon, himself called Lemuel, upon occasion of the words of his Mother before going, wherein her great virtue and piety appeared, although she had formerly been vicious, and that he in a Prophetical Spirit spake this of the Church, the Spouse of Christ, or of the virtuous soul, or of the Virgin Mary, the most blessed amongst women, as was before said, whom he setteth forth by a similitude of a good House-wife, as is usual in Parables, because it is said verse 1. The Prophesy of King Lemuel. And if it be thus understood, that from which this similitude is taken, is first to be looked at, as teaching moral things, then the spiritual sense extending it higher to mystical.

First, therefore to speak of a virtuous woman in general, in saying, who shall find? it is intimated, that such a one is very rare, and therefore a man, especially a King, had need have a great care in seeking out, and choosing her, even as the Merchant man being drawn by a desire of gain, travelleth to the furthest Indies, and there seeketh for the best Pearls with all diligence; therefore she (to whom none of them is comparable) although fetched so far, which is intimated in the word 〈 in non-Latin alphabet 〉 , afar off, is much more to be sought, when a man is to marry; and he ought not rashly, and unadvisedly to go about so weighty a matter. There be so few women good, that they have been all generally condemned by some, for evil, as by Euripides, saying, If any of the gods made women, he was a worker of the greatest evils, and malevolous to men.

Menander saith, Where women are, there are all evils, and Solomon of all other men, might say upon his experience, Who shall find a virtuous woman? as wise as I was. I could not, for having a thousand Wives and Concubines, I had not one good amongst them all, as he complaineth, Eccles. 7. 28. But although women for the most part, have been, and are evil, yet there are some good, and propounded as patterns to others, as Sarah and Rebekah, Hannah, and Elizabeth, &c. so that for their rarity there is no cause generally to condemn them, and consequently Marriage, as the Manichees have done, and Popish Priests, and Votaries do, or at the least detract here-from most shamefully; but if a man can [Note.] obtain a good wife, to account it a favor of God, as hath been before said, and therefore to be circumspect and carefully in wiving, being lead more by virtue, then by beauty or money, or parentage. And this should stir women up to good huswisery, continency, and piety, that they may come to be thus precious in the account of their husbands, of God, and of all good men, such an one is as a most precious stone in the spiritual building; another but as a common stone, such as is in every house, but by no man accounted of.

Hitherto of a virtuous woman understood according to the letter, now for the spiritual understanding, here is prophesied of such a woman to come, but yet afar off, as the word signifieth, and it may be rendered, Who shall find a woman of fortitude, and she is afar off? that is, it will be long before she cometh, but her price is more then of Pearls, not one Pearl, but many put together, and this is the Virgin Mary, of whom the Angel said, Blessed art thou amongst women, And to her Bernard seemeth to apply this saying, What woman did Solomon inquite after, when he said, Who shall find a woman of fortitude?

The wise man knew well enough the weak and brittle condition of women, yet he had, read, that as the Devil had overcome by a woman, so God promised, that he should be overcome by a woman, and therefore he thus speaketh, and that we might not despair, but that such a woman should come, he speaks of her as afar off, but certainly to come; upon this the Jesuits lay hold, and over-extol the Virgin Mary, ascribing more to her then ever any of the Fathers did, or agreeth to any mortal creature, as if by her in part we were redeemed. To leave this therefore more aptly, and to hold in all things here spoken, Jerome, Augustine, and Beda, whom Arboreus followeth; by this virtuous Woman understand the Church, the Spouse of Christ; of her Solomon, with whom God was, saith, Who shall find a woman of fortitude? as if he had said, I see by the spirit of Prophesy such a woman a coming afar off, because the Church was to be gathered out of the Nations, and happy should he be, that should make one to constitute this Church, Esa. 54. she is said to be built of precious stones, but here her price to be more then of precious stones; That is, the precious stones of this world; and she is called, a strong woman, because she is as a building strongly founded, viz. upon a rock, standing firmly in the midst of all persecutions, although the winds blow, the waters beat, and the rain falls upon it.

The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good, and not evil, all the days of his life. According to the letter, the good wife is so modest, and faithful to her husband in all things, that he is not troubled in his mind when he is at home, or from home, by reason of her, as suspecting either her chastity, or doing anything to his hindrance in his outward estate, or discovering his secrets; but contrariwise, he is confident, that she will do him all the good that she can, all the days of his life, avoiding all ways whereby he may be hindered, or discontended, and applying her self to all ways that may be profitable, and pleasing to him; he that hath such a wife shall not need spoils; That is, to rob, or steal for want, for he shall be sufficiently supplied a thome with all things necessary.

For the Spiritual sense, the Church of Christ doth so constantly, and carefully cleave to his precepts, and truth in all things, and he knoweth that he hath given her such grace, that she shall do so continually, that he doubteth not of her constant perseverance in his faith unto the end. And for the spoils of the enemy, it is said, that he shall have no need thereof, it being hereby meant, that his Church will be most careful to convert those, that by infidelity and sin are held and possessed, as the spoils of the Devil, that strong man armed, that he shall be abundantly supplied with believing souls, as spoils recovered unto him.

She seeketh wool, and flax, and worketh willingly with her hands. Here a good wife is commended by her pains taking, contrary to the Harlot before spoken of, who sitteth idling at the door of her house, and a young Widow living in pleasure, for the same idleness by St. Paul reproved spiritually.

The Church, saith Arboreus, getteth wool, to clothe the naked, and flax also, working, and giving both woollen, and linen to them, for by this the sheep on the right hand, which are the Church, are commended, and rewarded; by flax also, which is turned from a darker to a whiter color, after the plucking of it out of the ground, and taking it out of the water, and laying it a drying, as the earthy moisture, which was in it, is more and more dried up; hereby may be understood the sanctifying, and making white of the faithful, their hearts being taken off from earthly things, and carnal humors, before abounding in them, being dried up by the fire of the spirit in them.

She is like the Merchants ships, she bringeth her food from a far, She having made clothe, as was said before, sendeth, or carrieth it out to sell, and so buyeth other commodities necessary for her, that be brought from other places afar off, by which means her house is full of all manner of necessary provision. Spiritually, as Merchants in their ships carry out the commodites of their Country, which be not of so great worth, and barter them away in a far Country, for things much more precious, whereby they are greatly intiched; so the Church, and every faithful member thereof carrieth out, as it were, her good deeds, or by doing good to such as are in necessity, both far and near sendeth out that, for which, blessings from heaven, a far Country, shall be returned again in God's good time, which is a commodity much more precious then this world doth afford; and as the Merchants ship for the fetching home of this rich Merchandise passeth the boisterous, and tempestuous Seas, being often tossed, and endangered by the surging waves, and sometimes by Pirates; so the Church, whilst she is about this her Merchandise, for her doing good, suffereth much evil in this wicked world, but at length coming to the haven richly laden, instead of anymore sorrow, there is all joy forever.

She riseth whilst it is yet night, and giveth meat to her household, and a portion to her maidens. Here is another thing, whereby a virtuous woman is commended viz. her early rising, and causing of her servants to rise betimes to their work; but to this end, that they may with the more comfort go about it, she giveth them food, to each one his portion; for so they say it was done of old, servants were not allowed to fill their bellies, by eating so much as they would, but is was given unto them by portions, which is intimated, Matth. 24. 45. and some other places; thus Muffet.

But Lavatar saith, That her liberal giving of meat to them all is meant, the word 〈 in non-Latin alphabet 〉 Hebr. used, signifying rapine as well as meat, or spoils, of which no spare useth to be made, and for the portion, or ordinary of her maids, it is Statutum, by Junius rendered Densum, a task, setting them their tasks what each one should do, that none might be idle, and to this I rather incline; for servants, as Plato saith, must be well fed, and well wrought; and as Aristotle addeth to these two, chastized, for here is nothing spoken that favoreth of any sparing towards her household.

This condemneth such idle Houswives as lie long in bed, yea some so long, that they care not to be ready upon the Lord's Day time enough to go to the Assemblies, which is both a foul shame, and unwholesome for the body, especially in time of youth, or middle age, as all Physicians hold, because ill humors are made thus to abound in them. Spiritually, the great diligence of the Church is hereby set forth; That is, of Church-men, who like unto the careful Shepherd, that watcheth his flock by night, watcheth over Christ's flock, doing what they can, by giving sinners often warming, and that most earnestly against spiritual enemies, for which they are called Watch-men, and are said to watch over men's souls; and they give everyone his portion, by dividing the word of truth aright; to the inordinate, reproof, to the orderly, comfort, and to the faint-hearted, cordials; and the prey of spoils is given to the house, as was said before, when more souls are by their preaching converted, and brought to the assembly of the faithful, from the snare of the Devil, whose spoils they were before, for which he triumphed.

She considereth a field, and buyeth it with the fruit of her hands, she planteth a vine-yard. The virtuous woman having by her industry gotten not only necessaries, but some riches, seeing a field lying conveniently for her, which is to be sold, purchaseth it, and so cometh to enlarge her Husbands, and her possessions, by the profits arising here-from, getting yet more for her self and children, whereupon to live more plentifully, and to do the more good by way of charity to the poor; and having gotten such a possession, she planteth a Vine-yard here, which in those parts was most commonly done by those that had possessions, and then either let out, as in the Parable of him that planted a Vine-yard, and let it out to Husband-men, to receive the fruits thereof in due season, or occupied by the owners; but it is to be noted, that she getteth not a vine-yard by blood-shed, as Jezebel did, but by purchasing it for a just price, the former owner being willing to sell; and so this purchasing cometh not within the compass of joining house to house, and field to field, inveighed against by the Prophet Isaiah, for that was with monies gotten by oppression, and wrong, or by rich men's having power, and abusing it, to take other men's inheritances from them.

And it is to be noted, that this Matron growing rich, layeth not out her money in [Note.] costly apparel, thereby to set forth her pride and vanity the more; for the reproof of all such women, as exceed in bravery, if they be rich; yea, even they that have scarce necessaries to live upon, are greatly to blame this way, for they will lay all, yea, sometimes more then all upon their backs, setting themselves in debt for their pride and vanity.

Again, note that she layeth out her money to set her self and hers awork, in the most honest and innocent way of Husbandry, which commonly is counted too base for the children of such as be rich, and therefore they put them to Trades rather, which is the easiest course of life, and whereby most gain is gotten, but for the most part by lying, flattering and deceiving; or they make them Lawyers, so to enrich themselves more, by craft and subtlety to circumvent, simple men, by encouraging them for large fees in an evil cause, and picking holes in their coats, bringing their titles in question, and over-throwing them; which I would not yet have taken as spoken to detract from all, or either of these professions, but to show the dangerousness of them in respect of Husbandry, that these ways may not be so much doted upon, but taken heed of, none being put hereunto but such as probably will keep a good conscience in all things.

Lastly, that to purchase Land with money lawfully gotten, is the best improving of it for this life, and therefore no covetousness; but to put it to usury is everywhere condemned.

Spiritually the Field, which the Church, the Spouse of Christ considereth and buyeth, is that field of which he speaketh, saying, The Kingdom of Heaven is like unto a treasure hid in a field, which a man seeing, selleth all that he hath, and buyeth that field; and this is the heavenly field, affording more enduring food, and more delectable by far, then any field in this world. This then the faithful consider, and by departing with their worldly things to the poor, and with all their sins, upon which they fed with much delight before, come to the possession hereof by faith; That is, of the glorious kingdom of Heaven, of which all such are sure, that they shall be actually possessed, after this frail life ended, forever and ever, neither shall any else attain unto it, but go into hell fire for evermore. This treasure of joys indeed is hidden here to most, and therefore few are affected herewith, to put thus on for the purchasing of this field; but they whose eyes are opened see it, and therefore spare for no cost to attain it; and because it is thus hidden, it is called the mystery of the kingdom of Heaven, and our life is said to be hidden with God in Christ; and, now we are the Sons of God, but it appeareth not what we shall be, and the God of this world blinds the eyes of the children of disobedience. With the fruit of her hands she planteth a vine-yard; That is, Christ's faithful Ministry by their continual labors in preaching, and writing upon his holy Word, turn it, as it were, into a vine-yard full of fruit, whereby many souls are spiritually inebriated and delighted, as they that drink liberally of the best wine; and this is the wine of which Wisdom spake before, saying, Eate of my bread, drink of my wine. And this they do, that through the earnestness of their desire to understand, and to be comforted by the Word, read it, and Commentaries upon it very much, and often hear the preaching thereof, but they, who let such books lie, and will rather get them Pamphlets. or humare Histeries, and eloquent discourses, that are pleasing to their carnal Phantasies, spending all, or most of their reading-time herein, delight themselves in sour Grapes, in comparison of the sweetest, that come of the best Vines, of which, see Esa. 5. 1, 2. 3.

She girdeth her loins with strength, and strengthereth her arms. This is spoken further, to set forth her industriousnesse, as also ver. 18, 19. Her candles not going out by night, and her hands-laying upon the spindle, and distaff; for both women and men in those Countries ware loose Garments, but going a journey, or to work, they girded them to their loins; according to which custom our Lord saith, Be like unto servants, with their lones girded, and lihts burning. Therefore the virtuous woman girding her loins is spoken of, to show her preparing herself to her work, to do it not lazily, now a little, and then a little, but most industriously putting out her strength to do it, for which it is further added, she strengtheneth her arms; and as she riseth early in the morning, so she sitteth up to work late at night; and what is her chief work? she putteth her hands to the spindle, and to the distaff, that she may have linen before spoken of, and woollen, for the one using a spindle, for the other a distaff.

She seeth that her merchandize is good, and her candle goeth not out by night; That is, finding great profit to come in by her industry, fields, and vineyards, she groweth not the more idle for this, after the manner of some, but goeth on in a constant way of good Huswifery still, laboring early and late, and not being grown now richer, altering her trade, but going on in spinning still; as we read, that Queens and great Ladies of old have done; which maketh against those, that as riches increase, grow the more idle, and having taken profitable pains before, now if they work, it is about things pertaining to pride and vanity; as also against them, that now are ashamed to do such works, as they did before, or being women, will take upon them to enter upon businesses, that properly belong to men, as to act either in the Ministry, or Magistracy.

Spiritually, the faithful are said to gird themselves in their loins, when they mortifying fleshly lusts live chastely, for the loins are the seat of fleshly lust, and they strengthen their arms, when they do not only live chastely, but stretch out their hands to do good works; and this is to have their lights burning also, as our Lord speaks in the place before quotted, your loins girt, and lights burning; for when a man doth good, he goeth before others in the light of a good example, which may be a means to make others to follow him in doing good likewise.

To this effect Gregory saith, We gird out loins, when we restrain the lusts of the flesh, but when we do so, we do nothing, unless we labor in doing good also, and thus show to our neihbours examples of light; for neither is chastity any great matter without good works, nor good works anything without chastity; Thus by living chastely, and doing good, and faithful are a light, and a light not going out by night; That is, in the night of persecution, because they continue constant in the faith in adversity, as well as prosperity, being moved hereunto, because she seeth, that her Merchandize is good, it is good way of trafficking that she is in, for departing with temporal things to gain eternal.

Therefore her light still shineth even in the worst times, and she still constantly stretcheth out her hands to the spindle, as before; That is, goeth on in charity, and chastity, in regard of which charity it followeth.

She openeth her hands to the poor, which is also a property of every virtuous woman.

She feareth not the snow for her household, for all her household is clothed with scarlet, or double; which is best, because clothing which keepeth warm against snowy cold weather is best, for which scarlet is no better, or not so good, as other good clothe. She is commended here for her providence for her servants in summer time, providing them of winter garments; or by double, may be understood a double suit, one for summer and another for winter; and for her self, she hath coverings of tapstry, and clothes of silk and purple, so rich doth she grow by her good huswifery, that she both purchaseth fields, and spareth not from her back neither, but according to the degree that now she is of, her husband being of an honorable condition as the next words show, Vers. 23.

Her husband is known in the gate, when he sitteth amongst the Elders; He cometh up partly by her industry to be one of them, and by his being amongst them in that honorable place, viz. the seat of Judgment, which of old was in the Gate of the City, he is known, and becomes famous, all men talking of him by his wives means thus advanced, whereby she getteth no small commendation. And hereby it appeareth, that although, as I said before, a good woman waxing rich, purchaseth a field, and not costly apparel for the pride; yet is lawful both for man and woman according to the degree of honor, which they by God's blessing attain, to apparel themselves richly, that hereby they may be distinguished from meaner persons, and have the honor done to them, which is due to Rulers and their wives. Spiritually, because the cold of Winter is a torment to the naked, from which they are safe that be well clothed; The good case wherein the faithful are, is set forth, when such as have not a wedding garment, are cast out of the house, and so are both harborless and naked, exposed to the pinching cold of frost and snow, as it were, or to some greater pain; the faithful Christian being double clothed by faith and charity shall be out of all such danger. Whereas it is said in this regard she feareth not the snow for her household it is so spoken, because in the Church by diligent attending upon the word preached, this double clothing is gotten: For her being clothed with silk and purple &c. the variety of graces shining in the Church, is hereby set forth, as it is in other places by variety of precious stones. Her busband is known when he sitteth with the Elders in the Gate; this is Christ, the husband of his Church, who was here despicable, and stood at the Barre, but as his second coming, he shall appear most honourbale, as the Vulgar hath it, and glorious, sitting with his twelve Apostles, and the four and twenty Elders to judge the quick and the dead.

She maketh fine linen, and selleth it, and delivereth girdles to the Merchants. For the letter here, I shall need to say nothing, it is plainly meant of her coming yet by her industry to more wealth, and yet going on in pains-taking; now she hath where withal to make, and doth make finer ware then when at the first she did spin ordinary Flaxe and Wool, she makes more costly things to sell and give for gratuities to Merchants, with whom she dealeth, from whom she reapeth more profit. Spiritually, because sheets are to sleep in, and being mode of fine Linnen a man shall lie the softer in them, and rest the better; banking here the Exposition of Arboreus, I take it that the sweet rest of the soul is meant, as in a down-bed in fine Linnen, by saith, whereby peace with God is attained; and this is said by the Church to be fold, because no soul can come to this, but by departing with all, as hath been before said. And her giving of Girdles to Merchants Hebraice Canaanites, who were Heathens, setteth forth her teaching of them chastity to fly Fornication, prevailing also herein with many of them, amongstwhom single Fornication was before scar counted a sin; because girding the loyes, for which the Girdle serveth, is an Emblem hereof, as was before said. And the Canaanites who were Heathens, are spoken of to set forth those from amongst whom the Church was gathered, viz. People of all Countries and Nations.

Strength and honor are her clothing, and she shall rejoice in time to come. Having shown the virtuous woman's rich clothing in respect of her body Vers. 22. Now he showeth how she is clothed in her soul, this her clothing is in strength and honor, strength by patience to bear all adversaries in this world with joy, as every faihtfully person doth, witness the Apostle, saying, We have joy in tribulation; and thus it is commanded, Rejoice and be glad, for great is to your reward in heaven; and of such strength even in women, although the weaker sex, the mother of the seven sons was a notable example, and likewise some women amongst Christians, who have been famous for their constant suffering in time of persecution.

Honor, which is the other part of her clothing, is holiness, meekness, and modesty, of which St. Peter faith, Whose adorning let it not be outward, but that of the inner man, a meek and quiet spirit; and St. Paul, Let them clothe themselves with modest apparel, and meekness. The woman that is thus clothed shall have joy afterwards: That is, both here, whatsoever she suffereth either by sorrows in Child-bearing, or by persecution, she shall have joy of the Holy Ghost, and in Heaven forever. And Spiritually, the whole Church consisting both of men and women, is thus clothed, being strengthened with the whole Armor of God against enemies, and there being a decorum in the carriage of every true Christian, and nothing shameful or scandalous; for which the Apostle speaketh of every ones possessing his vessel in holiness, and honor, which they that do, may mourn now, but they shall be glad, and rejoice forever.

She openeth her mouth with wisdom, and in her tongue is the law of kindness; Jun. The law of grace, Hebr. 〈 in non-Latin alphabet 〉 signifying mercy, or piety; the meaning is, she is no tattling Gossip, whose delight is to babble much, either without sense, or altogether about vain and trifling things; but is commonly sparing of speech, and when she speaketh, she speaks wisely, and she will be sure to speak something tending to piety, according to the common rule for all Christians, both men and women; Let your speech be such, that it may minister grace to the Hearers. Spiritually, the whole Church learneth this of Christ, of whom it is said, full of grace are thy lips.

She looketh well to the ways of her household, and eateth not the bread of idleness. Of this enough hath been said before, in speaking of her early and late working, and taking order about her Maidens, and whole Household; only it is further here intimated, that she hath a care of all things in her house, that nothing by negligence be loft, or spoyeld, or lie open to stealing, or purloining.

Spiritually, every member of the Church looks well to the ways of this house; This is, God's Laws, to walk carefully therein, and when the bread of the Word is broken to them by preaching, or when it is read, they are not idle in their minds, but labor to understand, and remember it; and what they understand not [Note.] so, they ask, as Christ's Disciples did of him, the meaning, and if they can get Authors, who have written upon the Word, they by daily reading consult with some of them.

Her children rise up, and call her blessed, &c. Here in condusion is shown, the reward amongst men that a good woman shall have, and ought to have from her children, who shall have no cause to curse her for her ill bringing them up, which they afterwards me; but to bless her, as the means of their welfare, from her husband, who also praiseth her, extolling her, as ver. 29. above all other women; and ver. 30. yieldeth a reason, Beauty is vanity, but the woman that fears God, &c. Lastly all men, yea, the best in the City, ver. 31.

Give her of the fruit of her hands, &c. which is spoken both to her husband, who ought to deal liberally with such a wife in life and death; and to all men, Let her works praise her in the gate.

Spiritually, the Children of the Church rising up from time to time praise her, that such as are without may be taken with the love of her, and come to her; and Christ her Husband praiseth her, as his Love, and Dove; and though some be praised by others for their wit, and eloquence, yet the fear of God makes one the most eloquent, and such as labor herein shall be rewarded, and praised in the place of the last Judgment; I was hungry, and ye fed me, &c. therefore, Come ye blessed of my Father (shall Christ say) into the kingdom, &c,