Commentary on the Old Testament Volume 2-4

CHAP. XV.

A Soft answer turneth away wrath, but grievous words stir up strife: Even as lightning pierceth the hard bones, but hurteth not the soft flesh, and as a Canon shot against a bank of earth, shattereth it not, but a stone wall it doth, so fierce words coming from fury are appeased by gentle and reverent speeches lowly uttered; but contrariwise, as steel and flint-stone being smitten together, there come forth sparkles of fire; so clamorous and virulent speeches being opposed to the like, the fire of strife is kindled and groweth into a flame; for the furious seeing the mildness of another, against whom he is so fierce, beginneth to be ashamed, and so he is as green wood, or water to fire stopping it from going any further; but two hasty harsh-spoken persons meeting together, as fire meeting with more fire raging the more.

The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness, that is, such consider both the matter and manner of speaking, and order their speeches accordingly, so that they carry a grace with them in the ears of the hearers, as being seasoned with salt, and so, sweet and savoury. But whilst fools speak regarding neither matter nor manner, they pour out folly, as one saith, Flumen verborum, guttam sapientiae, a whole flood of words, but a drop of wisdom.

And this Lavater noteth to be intimated in the word 〈 in non-Latin alphabet 〉 to flow forth, as out of a fountain, the same things being often repeated most vainly, no regard being had to that which is said by those that are wiser, through the high conceit that he hath of his own understanding.

The Vulgar for useth knowledge aright, hath adorneth knowledge, and the word 〈 in non-Latin alphabet 〉 Hebr. signifieth maketh good, or pleasing, or gracious, which is the same in effect with adoming. Here then after gentle and meek speaking, Verse 1. is commended unto us, and specially to teachers ornate speaking, with as much brevity as may be, not rusticall and sordid; for the fool is taxed for pouring out folly, implying his loquacity and rusticity.

It is true, the Preacher ought not to speak in the enticing words of man's eloquence, but in the plain evidence and demonstration of the Spirit; but as August. saith, thy Oration must not be so naked, as to be frigid, nor so incult, as to be sordid, but gravely adorned, that it may not displease; yet he saith, the preacher so taketh ornaments of speech unto him, as that he careth not for them, being carried more in using them by the ardency of affection, then by the industry of the tongue: Even as a valiant soldier taketh guilded armor, but regardeth not so much this adorning, as the strength thereof, and the sharpness of his sword to pierce and wound the enemy withal.

And Nazianzen, Knowledge is not to be painted like an Harlot, but a dorned as a Matron; and another, speech being • ut as the Apparrel to the body, that which is decent, is to be put on, but it is not to be over-clothed, to make it go the more heavily: knowledge is a light coming in at a Glass window, which if it be much daubed with painting, is dimmed. For the next words, the fool poureth out foolishness; Herein it is alluded to a violent storm of rain, which doth not so much water, and make the earth to fructify, as wash it away, and the Corn sown therein, whereas the distilling rain goeth to the root in a gentle manner, and refresheth all things; so a divine Oration wisely composed, and uttered, enters into the hearts of the Hearers, although uttered in fewer words, more significant, and well set together, when as the long declamation of a Fool uttered fast in many words, takes little or no effect in the hearers. A thing to be greatly noted for our direction, in [Note.] teaching to keep us from this error, into which many run through preposterous zeal, that we may not make knowledge despicable, by so foolish a setting of her forth, but amiable to all by adorning her, as we ought to do by a Matron so noble.

The eyes of the Lord are in every place, beholding the evil and the good; The Lord beholdeth all things, but specially good men doing well to reward them, and the evil to punish them, see Psal. 139.

A wholesome tongue is a tree of life, but perverseness therein is a breach in the Spirit. The vulgar, A placable tongue; that is, a tongue softly spoken, according to v. 1. Hebr. it is, a healing tongue, That is, speaking comfort to such as are humbled, and contrite for their sins, this is a tree of Life, because as that in Paradise being taken and eaten of, when man by sin had made himself sick, as it were, and dying, would have made him whole again, and to live forever; so this healing tongue brings back from despair and death the wounded by sin, to hope and life for evermore.

Augustine yields this reason of the Tree of Life healing, and making to live for ever, death cometh by the distemper of the four humors of the body, but eating of the fruit of that tree would have brought them to an even and equal temper, and consequently to an endless life; for the next words, Muffet differing from all others, hath the mischievousness of it, is as a breach made by the wind; That is, as a strong wind blowing down houses and trees; so an envious tongue is the cause of great ruins, and the word 〈 in non-Latin alphabet 〉 may be rendered either in the Spirit, or with the Wind, and this last doth very well agree, and the scence is good, as one part of a tree is rent from another by a strong wind, and other things before lying together all blown far asunder; so by a perverse tongue divisions and dissensions are often made, never to be united or reconciled again.

They that are for the other reading say, it is as a breach, or corruption in their own spirits, or the spirits of others, who are hereby infected, especially if it be the tongue of a Preacher teaching false doctrine; but I rather think because the perverse tongue is opposed to the healing tongue, and by the healing tongue cometh life and comfort; so on the contrary side, it is meant by the perverse tongue provoking to horrible sins, cometh a breaking in pieces, as it were, or tearing to death his life, that is thus vexed and provoked hereby: or, the spirit is so broken and wounded by means thereof, as that it cannot again be healed, but he dieth in despair. To this purpose it is commonly said of him, or her, that by his tongue exasperateth another, he vexeth my very soul.

A fool despiseth his fathers instruction, but he that regards reproof is prudent, chap. 1. 8. He exhorted the Son to hear his Fathers instruction, now he condemneth them for fools, that do not, and commends them for being in the way of wisdom, that bear his corrections also; for the word 〈 in non-Latin alphabet 〉 here used is a future, shall be wise, orprudent; as also the vulg. hath it, where some note, that the prudence here spoken of, is the same of which Christ speaketh, Be ye wise as Serpents, and therefore a Serpent-like wisdom is here meant, to which they shall attain, that hear their Fathers instructions and reproofs, taking heed to do accordingly, and that is the greatest wisdom that is, seeing more, and understanding more then others.

As the Serpent is said to put the juice of Fennell upon the eyes of her young ones, whereby they are made sharper-sighted then other Creatures; so by Parents instructions, and reproofs, as by the sharp juice of Fennell, children came to have eyes to see, and perceive beyond other men; but they that despise them, must needs be fools, because they will much more despise the instructions of others, that be further from them, and have not so great authority over them.

In the house of the righteous is much treasure, but in the revenues of the wicked there is trouble. Muffet, the wicked man's revenue wasteth of it self The Sept. shall perish. The vulg. The house of the just, great fortitude, the word 〈 in non-Latin alphabet 〉 signifieth either fortitude, or treasure; but fortitude, seemeth to me to agree best; The house of the righteous is said to be so, because it standeth strongly from generation to generation, if the son treads in his fathers steps, or observeth his precepts; as in the verse before-going. But the comings-in of the wicked through the curse of God upon them, waste, and crumble away, till they come to nothing. But the word Hebr. signifieth, as it is rendered, trouble, and the sense given by some is, a just man's revenues, or his increase come in quietly in harvest time; but those of the wicked, are often times seized upon by others for debt, or other causes: or, a just man dying and leaving wealth, it is kept together for his children, who have great portions divided quietly amongst them; but about the goods of the wicked oft times contention ariseth amongst the children or kinsfolk one striving to get from another. Or as some have it, who follow the rendering by fortitude, and noting, that sometimes fortitude is put for increase of the fruits of the earth: In the house of the just is much increase, but the wicked toiling and troubling himself, as much as he, or more, reaps little but trouble. But this agreeth not; because if he had meant so, he would have said, in the field, not in the house: For the other Expositions, thou canst not choose amiss.

The lips of the wise disperse knowledge, but the heart of a fool doth not so, vulg, is unlike: Expounded by Gregory, when as the just goeth always on in declaring the same truth constantly, thus sowing the seed of life, as the good preacher is compared, Mat. 13. the wicked is variable and unlike himself, sometimes teaching one thing, sometimes another, even in substantials. But because the words are 〈 in non-Latin alphabet 〉 not so, I rather assent unto them that say, the just is diligent in sowing the good seed of knowledge, when he hath attained it, for the benefit of others; [Note.] but the heart of the fool is not likewise set, by sowing, to increase saving knowledge, but rather to set forth himself, and his eminent parts of learning, that he may be magnified of men, not they edified. Vain men may count such wise and learned, but God both counteth & calleth them fools: how they are said to conceal knowledge. See ch. 12, 13.

The sacrifice of the wicked is abomination to the Lord, but the prayer of the upright is his delight. Vers. 9. The way of the wicked is abomination to the Lord, &c. These two Verses do so cohere together, that the following verse is a reason of the precedent; therefore is the sacrifice and service of the wicked abomination to God, because his way is abomination: for a man is accepted by him, or not accepted, as his way is; that no man living in sin may have any hope, but depart from sin, and then hope for acceptance.

Correction is grievons to him that forsaketh the way, but he that hateth reproof shall die. The vulg. Doctrine is evil to him, Hebrew 〈 in non-Latin alphabet 〉 signifying either. But Solomon seems here to set forth two degrees of the wicked; one that takes no delight in teaching; the other, that doth not only not delight in it, but hates it: the first is out of the way, and so in danger; but the other must die without remedy forever and ever.

Some expound it of Preachers, that live wickedly, thus, their own instruction is evil for them, and that in three respects. 1. Because it is a condemning of himself, for as Prosper saith, to teach well, and to live ill, is with a man's own tongue to damn himself. 2. He hereby scandalizeth, and maketh others to fall. Whereupon Chrysostom, It is better to do well and not to teach, then to teach well, and not to do: because he that doth well, may benefit others by his example; but he that doth ill, although he teacheth well, benefits none but scandalizeth many. 3. He highly dishonoreth God, whose servant he pretends to be, because as the same Chrysostom saith, by the doings of the servants, men gather what manner of one their master is; For which the Lord challengeth the Jews, his servants that taught well, saying, My name is through you blasphemed amongst the Gentiles.

Some lastly understand it thus; it shall be evil for them, that have lived under good instruction, but yet are wicked still: and if they have by sharp reproof and correction, and many sufferings been labored upon to reduce them into the way, but they have despised them all, hating such as by whom, for them nothing remaineth but damnation; because they would not bear temporal punishments, they shall bear eternal in hell. Some take this to be spoken to children, that are well taught, and duly corrected, but profit not hereby; but it is best to understand it generally, as hath been said, because it shall be so to all, who are not moved either by teaching or chastisement.

Hell and destruction are before the Lord, how much more then the hearts of the children of men? Here by a comparison of things lying most hid, it is shown, that other things hidden from other men, are yet manifest to God, viz. from his knowledge of hell, and death: we hear of hell, and of the state of the dead, but know nothing of it by sight but the Lord doth; although none that die and go down into the pit are ever seen of us more, yet God seeth in what a condition they are. Therefore much more the hearts of all men, whether they be good or evil, upright or not, because, that although this is not known to other men, yet every man's heart is known to himself, and how is it known, but by the understanding, which God hath given him? therefore, he that giveth this understanding, knoweth it much more as the Psalmist saith, He that giveth man knowledge, shall not he understand? It may seem to be a comparison of little force to prove, that God knoweth the hearts of men, because one man by the words or doings of another, may have some near conjecture, what manner of heart he hath; but there is nothing, whereby we can know the state of the dead, who perish, but by the word through saith. Therefore, some take it not to be comparative, but enumerative, both hell, and death, and the hearts of men are all known to God. And the Hebrew is 〈 in non-Latin alphabet 〉 which is not a note of comparison, yea, for, yea, it is so, so, for the heart of man is known, seemeth to make for it; or rather hereby he proveth hell and death, to be known to God, because the hearts of men are known. But it is commonly translated both by Vulgar Latin, and Chaldee, as a comparison from hell to the heart, And the Septuagint dis-agreeth not, which hath it, How not; To follow therefore this reading, if thou likest not the sense already given, take another; Hell and death, where sin shall be punished, are seen of God, much more then, man's heart, according to the wickedness whereof this judgment shall be; for the judge must first know the cause, before he determineth of the punishment. Or else, they are before the Lord, that is in his power, together with all the damned spirits; therefore much more man, who is weaker then they. But I adhere still to the first, as [Note.] most genuine, and it is worthy the considering, that God knoweth the heart, and seeth all things therein, to stir to get us good and upright hearts, and here to harbor nothing sinful or evil.

A scorner loveth not one that reproveth him, neither will he go to the wise, That is, he, who mocketh at godliness, hateth such as bring his faults to light, rebuking and seeking to reclaim him from them, whereas indeed, he ought to love such above other men, because they endeavor to cleanse away his faults, against the time that he must appear before the severe judge of all the world, being otherwise in danger of condemnation therefore. But the scorner who hateth such, will not therefore come in their company, if he can avoid them, and this is the sign of a scorner [Note.] then, to associate himself with merry and dissolute companions, but not with the godly.

A merry heart maketh a cheerful countenance, but by sorrow of the heart the spirit is broken. This is spoken saith one, that we may take heed of worldly sorrow: the Lord speaking herein as a mother to her child, that crieth much, thou wilt mar thy face, if thou doest thus; so the Lord hereby deterreth from grief, and vexation for worldly things, and distracting cares about them, by telling us, that this is a damping and deading to the spirit, but to keep the mind free from such vexations, and joying in the holy Ghost, makes a cheerful countenance, [Note.] and therefore, a cheerful heart upon all occurrences; and this is a thing, which we all affect; and therefore the means hindering it, are to be taken heed of, viz. worldly sorrow; and the spirit of God is to be sought for, and begged; the peculiar fruit whereof, is true joy, and joy in tribulation. Notable is the saying of Philo: Divers affections fight in the mind, but that which gets the victory, sets up the banner in the face, as in a Tower; sadness, and envy, the pale color; wrath, a clay color; modesty, a purple; joy, white and red, duly mixed, to make the beauty of the face the more.

The heart of him that hath understanding seeketh knowledge, but the mouth of fools feedeth on foolishness: It may seem strange, that he who hath knowledge, should seek knowledge; but it is commonly seen to be so; knowing men being the most diligent of all others in reading and hearing, to increase that more, which they have already attained: For they think, that they know but in part, and in that which they know, they find such sweetness, as that they are hereby drawn to endeavor the increasing thereof.

And it is to be noted, that he saith, seeketh knowledge in his heart, intimating that knowledge is cordial to him; and that great is the delight that he taketh herein, above all other things in this world, as in the food of his soul; but fools are delighted with foolish and vain things; some with jesting and vain talking, some with reading vain books, setting forth no truths, but phantasies, some with gaming. Pastimes, drinking, or whoring, or raking together of worldly goods, &c. which [Note.] are as meat unto them. And it is to be noted, that the word feed cometh of 〈 in non-Latin alphabet 〉 to feed, as brute beasts do, of which four sorts are specially noted to feed upon the four Elements, the Salamander upon the Fire, the Cameleon upon the Air, the Herring upon the Water, and the Mole upon Earth: so the envious and contentious fool feeds upon the fire of strife; the proud upon the air of vainglory, the voluptuous upon the water of sensual pleasure, and the covetous upon the excrements of the earth, gold, and silver; to increase which, is all their delight and pleasure.

All the days of the afflicted are evil, but he that is of a merry heart hath a continual feast; A man in affliction, and discontented at it, and impatient in his mind, hath no joy of his life, but is always as one weary, and tired with the present time, wishing in the morning, that it were evening, and in the evening, that it were morning; but the man, that is cheerful in his heart, both in prosperity and adversity is like unto him, that is at a feast, where he hath variety, of meats to delight his taste, of friends about him, to delight his eyes, and of a fair room, neat and well furnished, and the sweetness of Music, and friendly talk, to delight his ears. But as Muffet noteth, None can have this merry heart, but the faithful, who have joy of justification from sin, and consequently, of deliverance from [Note.] exile and death; he that liveth in gross sins, or in hypocrisy cannot, if he be merry, it is but Sardonicus risus, Laughter fore-running destruction, the vulg. All the days of the poor are evil, which is all one; because poverty imposing a necessity of hard labor, and hard fare, is a continual affliction; Yet the godly poor, through the joy that is in his heart, turneth his course and spare diet into a continual feast, he is as well as the rich, that fare deliciously every day.

Therefore Chrysostom saith, it is neither wealth nor poverty, that makes men happy, or miserable, but a man's own mind, for how healthy, and strong are bodies fed only with bread? when as other bodies, fed with all variety of dainties, are weak and languishing: They that wear a Diamond, if they have a sick mind, cannot be of a good and quiet heart: but Philosophers, even in chains, and want, enjoy pure pleasure. Some understand the first words here, as the words of another man, a worldling, in whose opinion the poor and afflicted man's days are all evil, but he saith, nay, the merry or cheerful heart, even in such is a continual feast, which is little differing from the former.

Better is a little with the fear of God, then great treasure and trouble therewith. These words are added as a reason of that which is said, ver. 15. an heart full of heavenly joy and comfort, although one be poor, is a continual feast, because the little that such a one hath, who is a man fearing God, is better then wealth laid up in abundance, in the treasury of him that hath an evil conscience, and for this, trouble, and fear in his mind.

Better is a dinner of herbs, where love is, then a stalled Ox, and hatred there-with. This also hath some coherence with ver. 16. as that with the 15. for they that have but a little, are glad ofttimes to dine with herbs, or as the manner of our Country is, amongst the poor, with bread and apple, cabbage, turneps, water-gruell, or the like, which costeth but a little; now in case that a man hath no better dinner then so, yet if he hath the love and favor of God, as they have that fear him, this dinner, to live with such simple food is better, then to have great cheer, as they that have a great deal, but are hated of him; as it is said of Esau, that he was, and all the wicked are, being therefore called vessels of wrath.

Another exposition is generally followed, as if loving, and peaceable eating and drinking of friends together were meant upon poor commons, and feasting, and fallings out, and quarrellings at the same; but Lavater after this mentioneth the other, and I think it not only fit to be mentioned, but to be preferred, because men having little, but fearing God were spoken of, ver. 16. and meant of treasures, but having no inward peace, but trouble for sin. Yet Chrysostom speaking of a dinner of poor men, and a dinner of the rich, the one consisting of herbs, or other mean fare, with all other accommodations most simple, but the other of all varieties, all other things also being of the best, saith, That he would rather go to that of the poor then of the rich, because Christ is there, and so love; as if this comparison were made between these two feasts.

A wrathful man stirreth up strife, but he that is slow to anger appeaseth strife; That is, the one stirs up strife where none was before, the other appeaseeth it by his meekness, and patience where it was, for which Chrysostom saith, As water quencheth hot iron, so patience doth fiery anger.

The way of the slothful man is as an hedge of thorns, but the way of the righteous is made plain. As a man that is to go through thorns, goeth slowly, and timorously; so a slothful person goeth creeping about his business; but the righteous man, who abhors from his soul the sin of sloth, and idleness, and is industrious, and laborious in his Calling, is known by his very pace, and manner of his going, as the slothful idlesbee is by his; he goeth apace about it, and loytereth not; but the other, as one that is without all spirit, or heart unto his work, he upon a plain way, as it were, the other as upon thorns, softly, as fearing to set his feet down upon the ground, being staid by the way sometime by one, whom he meeteth to prate withal; sometime by another, as he that hath hedges in his way, that he must be long in getting over. Gregory applieth this, to such as forecasting what dangers there are in entering into, and walking in the way of God, are hereby deterred, and so make slow hast to enter hereinto.

The similitude of an hedge here used is taken from hedges, that Husband-men use to make with bushes, to keep beasts from coming into their Corn fields: for as by such an hedge the wicked are kept from, and when they have good motions in their minds, to come into the way of righteousness, and holiness, retarded from entering hereinto; but the righteous, who are the elect of God, look not at the sufferings which may befall them in so doing, unless it be to despise them, for the glory to come, enter and walk herein without fear, as in the best and smoothest way that they can go in.

Some, by the slothful here understand the wicked, wrathful, and contentious person, because the righteous are opposed hereunto, and so expound it thus; The wicked furious man, of whom he speaks, ver. 18. hath his way like an hedge of thorns, if any walk or converse with him, he shall be pricked, and vexed with his harsh manners; but if with the righteous, he shall meet with nothing to offend him, so smooth through his meekness and gentleness is his way; wherefore the vulgar renders it, his way is without offense. Lastly, some understand this, as setting forth the difference betwixt the slothful and the industrious, in regard of their fields, those of the one are over-grown with thrones; or the way thereunto, because he seldom goeth and cometh that way; but the way of the other is so often traced by his going and coming, that it is plain, and his field is kept free from briers and thorns, by stubbing up, that come or grass may plentifully grow therein.

And this is favored by the Septu againt translation, which hath it, via fortium, the way of the strong; of all these expositions none but may well be received, and good use may be made thereof.

For ver. 20. see before, chap. 10. 1. only whereas it is there said, A foolish son is an heaviness to his mother, here, despiseth his mother; That is, either by setting at naught her precepts, against which see, chap. 1. 8. or by speaking disgracefully of her to others; and he that doth either of these is foolish, and wicked, for he doth herein against himself, because upon the honoring of his Parents, and specially of his Mother, depends both his life, worldly blessings, and honor, as Plato hath well noted, and the Scripture teacheth the same, both in Commandment five, and Deut. 5. Eccles. 3. The blessing of the mother establisheth the house of her sons, and the glory of a man is from the honor of his parents. They are God's true Images in their old age, saith Plato to thee, and therefore above all Images to be worshipped; the worship and honor done to them being done to God, and the contempt of them punished, as the contempt of God himself, Deut. 21.

Folly is joy to him that is destitute of wisdom, but he that hath understanding walketh uprightly. This differeth not much from ver. 14. the wicked fool is affected with things vain, they are, as it were, meat and drink unto him, as is there shown; and his desire is to live in vain pleasure, but the wise takes most care to walk in the ways of God, and herein is his joy.

Without counsel purposes are disappointed, but by a multitude of Counselors they are established; the Cald. without secrets, and 〈 in non-Latin alphabet 〉 signifieth both secret and counsel, but from the signification of the word, it is by some expounded thus; when men think to go about great matters, but this purpose is not kept secret, but first divulged, this is a great hindrance to the work intended, and ofttimes preventeth the effecting of it.

But by the words opposed, whereby Counselors are called 〈 in non-Latin alphabet 〉 it appears, that Counsel is also meant here, but counsel secretly taken, and so kept till the time cometh of doing, as is advised.

A man hath joy by the answer of his mouth, and a word spoken in due season, how good is it! Having commended counsel in great undertakings, now he commendeth him that giveth good counsel, showing, that he shall have joy thereof, when as it being followed hath a good effect, and he hath honor of all men for it; this is a word indeed spoken in due season.

And likewise there is joy in him, that by a mild and wise answer to those that are upon quarrelling, prevent it, as ver. 1. and to them that speak so seasonably against any man's sin, or in the commendation of virtue, that it takes effect in the hearts of the Hearers, for their reformation; for this the Apostle calleth the Corinthians converted by him, his joy. It may also be understood of the Counselors mouth, whereof the consulter hath joy, it proving good, who haply, if he had followed his own mind, and not taken counsel, might have repented, when it had been too late.

The way of life is above to the wise, that he may depart from hell beneath; That is, he sets his mind upon things above, as is commanded, that is, heavenly, believing, living, and doing so, as that he may when he dieth, ascend to heaven above, and avoid coming in hell beneath, which all they shall be in danger to do, that mind not heavenly things, but are drowned in worldly cares, saying, What shall we eat or drink, or where-with shall we be clothed? which Christ hath forbidden.

Beda, The way of life is above, because it is taught of God above, and man of himself knoweth it not, till that God teacheth it him. Some it is above, because an hard way, and so above our power, if we were left to ourselves, it being as it were a sleep ascent: but the way of death is beneath, down, which a man may easily go, and he goeth herein that liveth in sin; much like unto which is the saying of our Lord, Streight is the way that leadeth to life, and there be few that find it, but the way of death is broad.

The Lord will destroy the house of the proud, but he will establish the border of the widow. By proud men here understand mighty men in this world, that being without conscience of right or wrong, oppress the poor, and take their inheritances from them, as Ahab did Naboth's vineyard from him; Such may slourish for a time, but in the end they shall be destroyed, and through God's just judgment lose their lands and inheritances; but the poor thus wronged by them, shall in their posterity enjoy theirs again; for by the Widow, who is most subject to oppression, the poor and weak are generally understood, and by their borders their lands, the borders whereof were set, when inheritances were divided amongst them. But all Widows, as Lavater noteth, are not the widows thus specially patronized. and protected by God, but such as are described, 1 Tim. 5. Of God's care of Widows, see Exod. 22. 22. Esa. 1. 17. Jam. 1. ult. Of his destroying the proud, see the example of Pharaoh, Sennacherib, Nebuchadnezzar, and Herod, and of Ahab and proud Jezebel.

Ambrose saith, that God taketh widows especially into his protection, becoming as an husband unto them, for their encouragement to live and serve him in Widow-hood; and that he is offended for no sin so much committed by man against man, as for the oppression of widows, as appeareth by many places. Beda expounds this of heretics insulting proudly over the true Church, and the Church, which is as Christ's widow in this world, whose borders God will establish, and enlarge all over the world.

The thoughts of the wicked are abomination to the Lord, but the words of the pure are pleasant. Wicked men have evil thoughts, and godly men pure thoughts and speeches, the one are abomination to God, although they break not out into act, the other coming from a pure fountain, the heart, and being ordered according to the rule of purity, the word of God, are pleasant to him, and he taketh delight herein. Hereby it appeareth, that God knoweth the thoughts of men, which even Zeno the Stoic knew well, and therefore to one asking him, whether a man doing evil, might not avoid the knowledge of God? answered, no, nor thinking it. 2. Evil thoughts are sins, and abominable sins contrary to the opinion of natural men, that thought is free. 3. He is a wicked man that hath evil thoughts in his heart, although he speaketh good words. 4. Although a man of evil thoughts: a man of evil thoughts may speak good words, yet they are not pleasing to God, for those words only are pleasing to him that come from the pure in heart. 5. None but good words come from such at any time, if through over-sight any do, they look better thenceforth to their ways, that they offend not with their tongue.

And they that are pure in heart, utter themselves in speech edifyingly, not being sul • enly silent, nor vaingloriously talkative. Some restrain the thoughts here spoken of, to the unchaste, some to thoughts and inventions of mischief in one man against another; and contrariwise the words of the pure, to chaste and true, free from fraud, but of this restraint I see no reason.

He that is greedy of gain troubleth his own house, but he that hateth gifts shall live. This is spoken to deter men from covetous seeking to get the world by right or wrong, such can never live in quiet, but through their unjust dealing bring trouble and suits in Law upon themselves and posterity to whom they leave their inheritance so ill gotten. But he that is averse from taking bribes to prevent justice, will certainly avoid all other unjust dealing also, and therefore he shall always live in peace and quietness.

The heart of the righteous studieth to answer, but the mouth of the wicked poureth out evil things. Not much unlike to this is Verse 2. and Chap. 14. 33. and therefore for exposition, the Reader may have recourse thither, only these words, The heart of the righteous studieth to answer, are in vulgar Latin rendered, meditateth obedience, because the same word 〈 in non-Latin alphabet 〉 signifieth humble as well as answer, and because humility is the foundation of obedience. But thus it answereth not to the next words of the wicked man's mouth pouring out evil things. Therefore to hold to the New Translation, the meaning is, he premeditateth before he speaketh, and so speaketh to the purpose that which is solid: but the fool, whatsoever cometh to his tongues end, without any premeditation, by which means not only idle and vain prate comes from him, but also filthy words, oaths, and lies, and foolish jeastings &c.

The Lord is far from the wicked, but he hoareth the prayer of the righteous: that is, he is like one afar off for hearing, being otherwise near to every man. Bernard considering that there be two impediments of hearing, nigh deafness, the other a far distance, saith, that sometime God heareth not, because he stops his ears, and will not hear, viz. in case of hard-heartedness towards the poor, as he saith, He that stops his ears against the cry of the poor, shall cry unto God, and he will not hear him; sometime he heareth not, because he stands as it were at a far distance, as in case that he be proud that prayeth, For God looks upon the proud afar off, but is near to the humble.

The light of the eyes rejoiceth the heart, and a good report maketh the bones fat. Here are two things mentioned which are very pleasing to men, some beautiful object set before the eyes, and a good report made of them coming to their ears, and therefore they are herein naturally much delighted; and this good report is their fame spread amongst their neighbors, this is even as a fattening to the bones, as meat of the best, wherein one takes great pleasure; so is every man pleased with a good report going of him, and to see friends and lovers flocking about him, pleasant gardens and orchards, and fair buildings of his own, a comely loving wife fair children, &c.

The word rendered report is 〈 in non-Latin alphabet 〉 hearing is rendered therefore by some, a good messenger. Here are two things compared together, the first, light coming to the eyes, and good news to the ear; of the one it is said, that it delighteth the heart; that is, the light of the morning with some comfort restored after a sad and sorrowful night cheereth the heart of the other, It is a fattening to the bones; the meaning being according to some, that there is as much joy and comfort in this hearing, as in that seeing.

To me the words seem to have coherence with verse 29. where he had said, The Lord heareth the prayers of the righteous; now to show what a comfort this is, he saith, as the light is a comfort to the sight, and so to the heart, so and much more is this hearing, being so great a joy, that it is enough to renew and strengthen, not only the inner, but the outward man also, as it is when the bones [Note.] are filled with marrow, that all may fly wickedness and pursue righteousness, that God may hear them calling upon him to their so great joy.

The ear that heareth the reproof of life abideth amongst the wise. Vers. 32. He that refuseth instruction, despiseth his own soul, but he that heareth reproof getteth understanding. Something like unto this hath been said, verse. 10. By reproof of life, understand reproof tending to the reformation of a man's life, and consequently the attaining of life everlasting, by saying the ear that heareth, he meaneth the man that heareth and obeyeth, he shall abide amongst the wise; that is, be set up with them, and advanced to wealth and honor in this world, if God seeth it meet for him, and he be fit for it, but howsoever he fareth here, he shall have place amongst them in the glory to come; contrariwise death and destruction shall be to such as hate reproof, as verse 10. and thus he shall prove one that despiseth or setteth light by his own soul in the end, that despiseth instruction and reproof, going on notwithstanding this obstinacy in his evil ways.

But he that heareth reproof getteth understanding; that is, as was said at the first, cometh by this means to be one of them that are wise to salvation. All which tendeth to show the necessity of reproof, and making a good use of it, as a man tenders the good of his own soul, so that he is a fool, and void of all [Note.] wisdom, that hateth reproof.

The fear of the Lord is the instruction of wisdom, and before honor is humility, Chap. 1. 7. The fear of the Lord is the beginning of wisdom, or the head of wisdom, the principal part thereof, the same is meant here, they are wise and well instructed and taught that fear God; and because none submit themselves thus to do but the humble, before any man comes to this, and so to the honor that shall be to the wise, he is humble, and not proud.

CHAP. XVI.

THe preparations of the heart in man, but the answer of the tongue is from the Lord. When a man by study is best prepared to speak, or to make an Oration, or Sermon▪ yet if God giveth him not utterance in going about to speak, he shall be confounded. There is need then of a double grace to him that would speak well.

1. Of preparation of the heart, whereby he attaineth the knowledge of good things to be uttered by him, having conned them by heart, as we say.

2. Of elocution to speak them for the instruction of others: For in saying, The preparations of the heart in man, he meaneth not, that they are in him without God, but when through the help of God his preparation is made to speak, there is further need of the help of God and of his Spirit to utter the matter so prepared; for without his help a man shall either be confounded, not knowing what to say, as some have sometimes been, or things may slip from him besides his matter premeditated, to do more hurt, then good; to prevent which, God's assistance must be desired, that a man may freely speak, as Paul desireth the Ephesians to pray, that a door of utterance might be opened unto him, and that he would moderate and guide the tongue so in speaking, that herewith nothing may be spoken, but according to the preparation made.

Pelagius urged much this sentence to prove free-will in man, because he that can prepare his own heart must needs have liberty of will so to do; but Augustine answereth, that although the preparations of the heart are in man, yet hereby it is not implied, without God co-operating with him in his studies. Some understand this of the answer of the tongue, only in case of being questioned, when so, for him to answer so as to satisfy the questioner, is from God. This is too strict, yet somewhat is said, which is also meant here, the best prepared matter, when it cometh to be uttered, cannot take effect in the hearers without God, and his Spirit working therewith, as is said, 1 Cor. 3. 7.

All the ways of a man are clean in his own eyes, but the Lord weigheth the spirits. Chap. 12. 15. it is spoken almost to the same effect; the meaning is plain, a wicked man is so foolish (for he is there called a fool, that is here called a man;) that he thinketh even his own ways and doings good and right, as supposing that he hath reason to justify them; For as Quintilian saith, there was never a reason wanting to any heinous wickedness, and the same is true touching those that are in the way of error, their opinions seem to themselves good and true, though never so erroneous. But the Lord weigheth the spirits, the things done by them may be good, as giving alms, praying, reading, preaching: and hearing of the word, but their hearts and spirits not being right that do these things, they are wicked and a bominable to God; if vain-glory or worldly gain be herein aimed at, or by these outward performances it be thought that God is well pleased, the heart being afar of.

This serves to show the blindness of wicked men and heretics, and the cause [Note.] why they go on in their evil ways, and are not reformed, although their sins and errors be plainly laid open, yet they will not think of them; but as of truth and righteousness, as the wicked Jews said, That the ways of the Lord were unequal, and their own ways equal; but this shall not stand, but as in a well ordered Commonwealth things are weighed by the Kings Standard, and then they that have false balances are found out and punished, so God will bring to weighing in his balance all their doings and opinions, set forth here by the word spirits, because they are carried unto them by an evil spirit, if the thing done be evil, and not by the Spirit of God speaking in his word, or if for matter it be good but done with an evil heart, or in an ill manner, for all such shall be weighed and judged alike to condemnation.

Commit thy works to the Lord, and thy thoughts shall be established; That is, whereas wicked men are conceited of their own doings, that they are right and just, which yet coming to be weighed will be found otherwise, Verse 2. Let thy works, who fearest God, be regulated by his word, and by prayer commit them for good success to him, and then thou shalt not think to bring them to a good pass in vain, but as thou thinkest and expectest, it shall be done. For thus the Apostle directeth, saying, Be careful for nothing, but in everything by prayer and supplication, let your requests be made known to God; thus thy thoughts shall be established. The Hebrew word is roll, expounded by some, refer all to his glory, then thy thoughts shall be directed aright when thou doest thus, neither shalt thou err, as they do that seek themselves in their good works; I think it best to join both these together.

The Lord hath made all things for himself, yea, the wicked for the day of evil. God in making men and women, and all other creatures sought his own glory, as the main scope and end of all his works.

But how is it said, that he made the wicked for the evil day? that is, the day of judgment; for all things which God made were good, and man being made good is not made wicked by God, but by being drawn away by his own concupiscence, and enticed, or as Ecclesiastes saith, by seeking to himself many inventions. His making of him then for the day of evil is nothing else, but his ordaining him to everlasting condemnation for this wickedness to the glory of his justice. For as Augustine saith, the good he hath both made and ordained, but the wicked he made not such, but only ordained them to their just punishment; for he both made and ordained kinds and natures, but privations, such as wicked are, he made not, but ordained, as it is said of the light, that he made it, but not likewise of the darkness. But why doth the Lord ordain some to judgment? This may be resolved from the word here used in speaking of such, the wicked he ordaineth them to evil, because they are wicked, not as many hold, merely of his own will, as the potter, being hereby carried, only makes some vessels to dishonor, for this would be little to the praise of his justice, and his will is declared to be to the contrary, Ezek. 18. 2 Pet. 3. And by that similitude taken from a Potter, it is only shown, that God could have done so, that no man may open his mouth against his doing in condemning some, when he electeth others, but not that he may not open his mouth in vindicating God from being contrary to himself, or his justice from cruelty towards his poor creatures. But I have spoken enough upon this Rom. 9.

Everyone that is proud in heart, is an abomination to the Lord, though hand join in hand, he shall not be unpunished. The proud in heart are here spoken against, because many, who neither have proud looks, nor rich apparel, are yet proud and stout. Though hand join in hand. This is the same with Chap. 11. 27.

By mercy and truth sin is purged, and by the fear of the Lord men depart from evil. Deliverance from sin, and purging therefrom, as the meritorious and efficient cause thereof, is the blood of Christ, and therefore mercy and truth doth not thus cleanse from sin: but that alms-deeds cleanse, our Lord teacheth, Luke 11. 41. and Dan. 4. 17. but this is, when he that believeth in Christ doth acts of mercy, and so is declared to be clean from sin, wherewith all they are still polluted, that only believe being without good works, what outward means else soever they use; it is true, the act of believing at that instant cleanseth the foul in the sight of God, if it be by a true faith, but this faith is not true and lively, unless it be thus operated by love; a true Believer then is made clean by believing, but then only doth it appear that he believeth so, when he bringeth forth fruits of mercy and love, and therefore now we may say, he is cleansed indeed. And as a man is thus purged from sin past, so by the fear of God he is kept from sin for time to come.

Some also interpret this purging from sin in respect of temporal Judgments, out of which Mercy helpeth, and from which being fallen into them, Mercy delivereth; because he shall have mercy that showeth mercy.

Some to avoid the Popish tenet, founded here about the merit of good Works, expound it of God's mercy in Christ, whereby sin is purged; but there needs no such shift to avoid that error, as may be gathered from that hath been already said.

When a man's ways please the Lord, he maketh even his enemies at peace with him. The scope of this place is to stir up to the good before commended to our practice ver. 6. because he that doth so, walketh in ways pleasing to God, and if he hath enemies in this world, he both can, and will reconcile their minds towards him, so that the Wolf and the Lion shall dwell with the Lamb, and the Kid.

Some expound it of Spiritual enemies, the Will, Affections, and Desires, which are worldly, and when they are so, be a man's great enemies; but when a man is converted, and so his ways are pleasing to God, these are quiet, and subject themselves to the spirit in him; but the contrary is true, for even in those that have the Spirit, there is the flesh fighting against it, therefore this is only an encouragement to fear God, and to seek to please him, not men, for God will provide, that men shall do no harm to such, although they be of a contrary mind; yea, sometimes they shall be brought from a contrary to be of the same mind, and so of enemies to be most loving friends; Verse eight is the same in effect with Chapter 15. 16.

A man's heart deviseth his way, but the Lord directeth his steps. This is not much unlike to ver. 1. only that which is there said of speaking, is here said of going about this, or that, or doing, herein man may determine what he will, but shall not be able to go, or do, but as God pleaseth, that we may crave his assistance in all things, and be comforted against the threatenings of enemies.

A divine sentence is in the lips of the King, his mouth transgresseth not in judgment; That is, according to the high place wherein God hath set him, he giveth him many times a divining faculty, as it were, to find out the truth, when he sitteth in judgment. This Solomon spake by his own experience which he had of the truth hereof, in the case of the two Harlots, that came before him.

This may also be understood of a King, setting himself to enact good Laws with his Counsel about him, concerning the Common-wealth, when he sincerely doth thus, seeking not so much his own private as the Public good, God whose Vice-gerent he is, doth so extraordinarily assist him, as that his sayings are as Oracles, and accordingly by the people to be received, and obeyed; the scope of this is to make the King so by all his Subjects to be reverenced, as that when he hath given his judgment without any tergiversation to rest herein, and not to presume to oppose him, who is so near to God, and so extraordinary gifted by him, as not to err and therefore to acquiesce in his Sentence; he that doth not, but resists; shall reap to himself damnation, because he so little considereth the near relation betwixt God and him. Some because no King else is free from erring, say that Christ is meant here, and the King following the rule prescribed unto him, as Deut. 17.

A just weight and balance are the Lord's, all the weights of the bag are his work; see before, ch. 11. 1. how well pleasing to God just weights and balances are; but here the Kings sentence being spoken of, ver. 10. as Divine; that is, God's Sentence pronounced by him, and ver. 12. It is abomination to Kings to commit wickedness; the vulgar, They are abominable to Kings that do wickedly; and the Hebrew being a plural, 〈 in non-Latin alphabet 〉 signifying doing▪ favoreth this reading; it is therefore conceived, that by just weight and balance, here the just and unerring judgment of the King before spoken of is meant, these words being added as a reason, why the King erreth not in judgment; for his judgment is as a true balance, and just weight, which God hath wrought in him, and therefore as he weigheth things, so they must be accounted to be by all his Subjects: of God's weighing spirits it is spoken before, ver. 2. where his righteous judging of spirits is meant, as having tried them in a just balance.

In like manner here, his Judgment in pronouncing which he directeth the King, is spoken of in like manner; which is not yet to be understood of every King, but of that King, which in judging walketh by the rule before spoken of, Deut. 17. that is, of the Word of God. The King then that doth so, that is, readeth this Word continually, seeking hereby to inform himself what is true, and right, in [Note.] case of difference, and so giveth his judgment; this judgment of his is to be held as a just balance, and weight, directed to by God, and they that rest not herein, rest not in the work and sentence of God himself, but take upon them even above the Divine Majesty, and so sin most dangerously.

And the next words, ver. 12. are a reason, why Kings thus regulated in their judgment err not; Doing wickedly, and all that do wickedly are abomination to them; therefore they themselves will not do so. And this tendeth to the establishing of his Throne, as is intimated, Deut. 17. 20. both to him, and to his children after him, for hereby his Subjects are made to love him, and God's blessing is procured towards him, which are more for his establishment, then all the strength of Arms that he can raise. O that our King had thought upon this, and so abhorred from all unrighteous ways of getting riches, and not trusted to his Forces, which could not stand him instead to establish his Throne, being by this means so greatly weakened, and now over-thrown.

Righteous lips are the delight of a King; That is, because that by righteousness his Throne is established, he both speaketh rightly himself, and loveth those that do so.

The wrath of a King is as messengers of death; Having shown in what grace and favor the righteous are with righteous Kings (and they that favor not such, but hate them, follow not David, but wicked Ahab, and Herod, who hated, the one Elijah, the other cut off John the Baptist, for their righteous lips) now he showeth, how great their wrath is against evil doers, nothing is by them to be expected at their hands, but death, and cutting off, as David also saith, that he would cut off the wicked out of the Land. For the phrase here used, as the messengers of death, it is hereby meant, as a Messenger sent to slay a man; so is the wrath of a King, he that incurreth it shall surely die; yea, not only by his wickedness deserving it, but if the King be carried more by passion, then right reason; but in this case the wise either by good speeches, or officiousness towards him, appeaseth him, and so escapeth.

And as his wrath is terrible, so his favor is comfortable, In the light of his countenance is life, his favor is as a cloud of the latter rain, when the earth is withered and seinged by drought, for hereby it is again revived, and waxeth green.

For the words of ver. 16. How much better to get wisdom then gold, see before, chapter 8. 11. And who getteth this precious wisdom is shown, verse. 17.

The high way of the upright is to depart from evil, and this is else-where said of the fear of God, and that this fear is wisdom; so then he getteth wisdom, that makes this his way; and he that keeps to it, as the next words, preserves his soul: for, live in sin, and destroy thy soul, depart from it, and preserve it.

Pride goeth before destruction, and an haughty spirit before a fall; see chap. 11. 2. saying, that when pride cometh, then shame cometh. Chrysostom inquiring into the reason hereof saith; That pride makes a man to fall by the weight thereof, sin is heavy, and therefore by any sin a man is in danger of being weighed down, and falling; but humility in a sinner lighteneth his sin, and so he cometh not to ruin by falling; but pride is so heavy, that although it be joined with virtue, nothing of the weightiness thereof is abated, but it presseth down, and ruineth such as otherwise excel. Upon this ground it is added, verse. 19.

It is better to be of an humble spirit with the lowly, then with the proud to divide the spoils; which is so spoken, because proud men live in contention quarrelling, and fighting for wealth and dominion, in which course they sometime get victories, and spoils of the enemy, which they divide amongst them, of which they have wonderful great joy; but there is not, saith he, so much joy of this, because falling attends the proud; as of humility, and conversing with the humble, although in a poor and mean estate: of such proud ones the world affords [Note.] many examples, but never more then in these miserable times; but let us, that have no part or portion in such spoils, be comforted in this, that we are in a far better estate, because the time shall come, that he who spoileth others, shall be spoiled, as the Prophet Isaiah speaketh, and then the humble abhorring from such wicked gain, shall stand safe and sure.

He that handleth a matter wisely shall find good, but happy is he that trusts in God. For, handleth a matter wisely, Hebr. is, He that understandeth upon a word 〈 in non-Latin alphabet 〉 one renders it, He that hearkeneth to the Word, but he goeth quite from the original; The meaning is, he that well understands the matter, which he goeth about, shall bring it to a good effect; but for all this he must not rely, or trust upon his own skill, but to God, who must make his attempts prosperous, otherwise, how wise soever he is, and circumspect, he shall do no good on it.

Some going upon the signification of 〈 in non-Latin alphabet 〉 a word say, that he who can handle his tongue well, and speak eloquently, prevaileth in speaking; but he that wanteth this faculty and trusteth in God, shall have best success, and be happiest in the end. The reader may understand it either way, yet this seemeth to me to be best.

The wise in heart shall be called prudent, and the sweetness of the lips increaseth learning. Here a learned man, and one that speaks graciously, and sweetly, are compared together: the first is worthily said to be learned, who hath a wise and understanding heart, but the other doth most good to other men, bringing them by his teaching to understanding, which the other doth not, who keepeth his learning to himself. But it is not hereby meant, that any man, who is unwise in heart, that is unlearned, can speak so, as to bring others to learning, but when a learned man hath also eloquence, and useth it, he increaseth in learning more and more himself, and edifieth others in knowledge and grace; yet he that wants such utterance, having wisdom within him, is counted prudent also.

Under standing is a well-spring of life to him that hath it, but the instruction of fools is folly. This cometh well next unto that of the sweetness of the lips increasing learning: for knowledge thus used, is as a well-spring of life, abounding the more, as that doth the more it floweth forth, Hebr. for him that hath it, is him that possesseth it; betwixt which Plato makes this difference, He hath wisdom, that hath the theory thereof, but he possesseth it that hath the practice also, as a man taketh possession of a thing by his Bond: but the instruction of fools is folly; That is, foolish wicked men teach nothing, that tendeth to life, or reformation from sin and wickedness, but rather to increase it more, and so to increase folly, because wickedness is the greatest foolishness that is in the world.

The heart of the wise teacheth his mouth, and addeth learning to his lips; the vulgar, addeth grace to his lips; the word 〈 in non-Latin alphabet 〉 signifieth either Learning, Sweetness, or Law; the meaning is, he that is of a wise heart, by means of the wisdom that is in him, governeth his tongue so in ordinary talk, as that it speaketh not but like a tongue well instructed, and when he cometh to make an Oration, such matter, and so well set forth cometh there-from, as that it is sweet and delightful to the hearer, and is accounted the tongue of the learned; but it is to be noted, that he saith a wise heart doth this, he premeditateth first that uttereth such learning, he speaks not ex tempore.

Pleasant words are as an honey comb sweet to the soul, and health to the bones, because he had said, that the heart of the wise addeth learning to the lips, or a sweet and delightful speech, now if any man shall say, what is this to the hearer? It is, saith he, as an honey comb, cheering him both body and mind, be it in time of danger by enemies, in time of sadness of spirit, or being in the way of despair; for now to speak comfort, and encouragement doth much work upon the soul, as being more delightful then any other thing.

For Verse 25. see before Chap. 14. 12.

He that laboreth, laboreth for himself, his mouth craveth it of him. Tremel. He that is trouble some troubleth himself, for his mouth recoyleth upon himself, expounding it thus, to what trouble a man putteth another by his evil tongue, either by falsely accusing by slandering, or tale-bearing, or giving counsel of mischief against him, it shall come accordingly to himself, so Ps. 7. 15, 16, 17. This, I confess, is not disagreeable to the Hebrew, 〈 in non-Latin alphabet 〉 signifying to labor; it signifieth also perverse, and a perverse man putteth another to much trouble, and 〈 in non-Latin alphabet 〉 rendered craveth, signifieth hath bent or recoiled upon him. I cannot therefore but approve this exposition and sense, and the rather for that which followeth Verse 27.

A wicked man diggeth evil, and a fire burneth in his lips, for what is this, but a confirmation of this, that the trouble, which with his mouth he stirreth up against others, recoileth upon himself, becoming a fire in his own mouth to burn and torment him? And if we look before to verse 24. we may plainly see if there be any coherence in these verses, as doubtless there is, because in many together the lips and tongue are spoken of, that after the commendation of a good tongue, such as is the tongue of the wise, now he beginneth to reprove and threaten such as have troublesome, dangerous, and vexing tongues; yet because the stream of Interpreters expound it of labor, he that doth labor can do no otherwise, since that fatal necessity laid upon Adam for eating with his mouth the forbidden fruit, and upon all his posterity, In the sweat of thy brow thou shalt eat thy bread till thou return to the dust, Man must labor, his mouth requireth, or craveth it of him; I have thought good to mention this also, if there be any that had rather still follow it.

For the next words, A wicked man diggeth evil; the meaning is, he secretly plotteth evil against another, as he that by digging under the ground doth secretly prepare to destroy others by blowing them up; and fire is said to burn in his lips, because so hot and fierce speeches come from him, or provoking speeches, which, as a fire, set on fire the whole course of nature, as James saith.

Lavater by this his digging understandeth his great pains-taking in sinning, because they that dig in Mines, labor greatly both night and day. A righteous man may fall into sin, but he is a wicked man, called here a son of Belial, that taketh great pains to do evil. And the word dig is to be noted, for hereby is shown; as a man digging turns up, and discovers things before hidden in the ground, so the wicked lay open against others, things done long before and forgotten, to make them the more odious.

As for their having fire in their lips, but yet digging evil, Nazianzen serteth this forth by similitude taken from the mount Aetna; as that burneth first long within, no noise being heard, but at length it maketh a terrible noise, and casts out fire; so the wicked conceal long their malice, secretly plotting mischief, but at length they thunder and lighten, as it were, the fire which they had within before, now breaking out; but as was said before, it shall be a fire to himself as well as to others, as no man can hold fire in his mouth without burning him.

A froward man soweth strife, and a whisperer separateth chief friends. How odious they are that make discord, see before Chap. 6. 19. The vulgar hath it, verbosus separate principes, and Heb. it is 〈 in non-Latin alphabet 〉 a Captain, or Prince; the meaning then is, that by the peevish and perverse, who backbite and slander their neighbors, strise ariseth and by the tale-bearer, that secretly whispereth in the ear, even the Prince is brought to be at variance with his subjects, and one Prince with another, to the disturbance of the public peace, which should make tale-bearers, and back-biters most odious to ail men; and to give the posy of Augustine, whoso loveth by his sayings to gnaw upon the same of others, let him know that he shall not be welcome to my table. How this proverb was verified, see in the example of Ziba against Mephitosheth, and of Doeg against Ahimelech the High-priest.

A violent man enticeth his neighbor, and leadeth him into the way that is not good. By the violent man here, understand one that is very urgent in moving to things, to which if they can persuade, such as are drawn by them in the end shall find to their cost, that they were evil and pernicious. Such are seducers to heresy, thieves, and robbers, that persuade to robbery and blood-shed, of whom Chap. 1. malicious men, that by fair speeches draw others to places, where they may take advantage against them, and kill them, as Cain did Abel, and such as move to run to riot.

He shutteth his eyes to devise froward things, moving his lips he bringeth evil to pass. Of the wicked devising evil, and shutting his eyes, or winking therewith, see before Chap. 6. 13. the vulg. hath it astonished in his eyes, but Heb. it is shutteth, it hath also biting his lips, but the word 〈 in non-Latin alphabet 〉 signifieth either annuere, or innuere, or succidere, to grant, intimate, or cut, and in regard that these are signs of a man bent to mischief to wink with his eyes, and to bite his lips, which is as it were a cutting of them; I see no reason of rejecting this reading. And the violent man is said to shut his eyes when he is plotting mischief, because when the eyes are shut; and there are no objects to distract the mind, it can more intentionally think upon things, therefore the earnest study of the wicked about doing evil is hereby set forth, as before by digging.

The hoary head is a Crown of glory, if it be found in the way of righteousness. This is spoken to show what honor belongeth to old age, that neither the ancient may be ashamed of their gray hairs, nor despised, but honored as the Law commandeth; Thou shall rise up before the hoary head, &c. But it is an hoary head in the way of righteousness, such as have lived honestly in their younger time, or in their age, at the least are converted, are thus honorable, not the wicked who live in the sins of youth. To show this the Romans had two Temples, the one of Virtue, the other of Honor, and that of Verture stood first, and a man must go through it, that would come to that of Honor. And Cicero saith, not hoary hairs, or wrinkles bring authority and honor to the aged, but the age going before lead in honesty. Seneca saith, that an elementary old man is a filthy and ridiculous thing; cease to will the same things (O old man) which thou willedst being a child, let this be thy work, think upon this, to put an end to those evils: where by the elementary old man he understandeth one that in age for ignorance and rudeness is like unto a child. And Chrysostom saith, gray hairs are then honorable, when they do those things that become them, but when the old do youthfully, they are more ridiculous then the young.

He that is slow to anger is better then the mighty, and he that ruleth his spirit, better then he that taketh a City. Valiant men that do great exploits against the enemy are much esteemed of and honored; but the patient man is more excellent then he, if he hath not the like power over his affections and passions; for he prevaileth against spiritual enemies, that fight against the soul, the mighty man only against corporeal, and then is overcome by spiritual, wrath, lust, or covetousness, or luxury, as Sampson having overcome the Philistines, was made a shame to Delilah; Hercules to Omphale, and Alexander the Great to luxury and wrath; for his servant a man is made, of whom he is overcome, and he that is overcome of corruption, is the servant of corruption, and in bondage. Chrysostom compareth the man that ruleth his own spirit to a King, saying, that he is invested with more glory, then he by his Crown, and Imperial Robes. Again a patient man under sufferings is by him preferred before the strongest man, because he, although weak, and lying upon his sick-bed, beareth that with invincible courage, that the strong cannot.

The lot is cast into the lap, but the whole disposing thereof is of the Lord. Some understand this as spoken of election, as if he had said, it is a thing hidden, as a lot is in the bosom, who are elected; but when death cometh, this shall be made manifest, the Lord will make it known, and dispose of everyone as he hath appointed. Others, of God's judgments befalling the wicked, the evils allotted unto them for their wickedness, come as lots into their bosom; but this is not by chance or fortune, but by God's disposing; of the same measure that men mere to others repaid into their bosom, see Luke 6. 38.

But the common Exposition is according to the letter, although lots go together accidentally, and to man it seemeth casual, that one draweth one lot, or hath it drawn out unto him, or another to another, yet God ordereth them so, either for the taking of offenders, as in the case of Achan and Jonathan, or the assigning to one man one portion, and another to another, as in the case of dividing the land of Canaan amongst the children of Israel, or for choosing aright to an holy and high office, as Matthias was chosen for an Apostle.

And this use of lots is still lawful, although in the Decret. Extran. cap. ult. this last be denied now. There is another sort of lots also, viz. divinatory, whereby heathen men have used before hand to find out events to come, in going out to war, and successes about other things; for this is forbidden, Deut. 18. 10. and it is an abomination, because man thus prieth into things kept secret by God, till he is pleased to manifest his will herein, unless it seemeth good unto him to do it by some of his servants the Prophets.

Lavater here noteth that the word rendered lap, signifieth the middle, and therefore the midst of an urna, or hollow vessel is meant, whereinto lots were wont to be put and shaken together, and then drawn forth. And he noteth, that what is here said, is not meant only of lots, but of all things, which to us are most casual, they are yet disposed to come thus to pass by the Lord, so far extending his providence, that a sparrow falleth not to the ground without his will, that fortune [Note.] or chance may not be once named amongst us anymore, but providence in all things.

CHAP. XVII.

FOr the first Verse, see before Chap. 15. 17.

A wise servant shall have rule over a son which causeth shame, and shall have part of the inheritance among brethren. The vulg. over foolish sons, and he shall divide the inheritance amongst brethren. Heb. it is a son that causeth shame, and shall divide in the midst of brethren; not have a part amongst them, but by reason of his wisdom, have this trust committed to him by their Father; but forsomuch as he that maketh his parents ashamed of him, is a fool, as he is called, Chap. 10. 1. the vulg. hath well rendered it foolish. This is spoken according to that, which was oft done of old, when a father having foolish sons, but a wise and faithful servant, gave him power over his children to teach and chastise them, and in fine to part his goods amongst them, as he should see might be best for them.

Some apply this mystically to the Gentile preferred before the Jew, whom God first owned for his son, but he being foolish and unbelieving, he adopted the Gentile believing, so that now he cometh to inherit in the midst of them, they being by them ruled over.

The fining pot is for silver, and the furnace for gold, but the Lord trieth the hearts. Here comparison is made betwixt God and man, to show how he trieth men's hearts; man by trying gold or silver in the fining pot purgeth out the dross, and so purifieth it; thus the Lord the hearts of men by adversity, and by his Word and Spirit, and this is often spoken of by Ambrose and Chrysostom. But there is also another saying according to theirs, viz. as a man putteth gold into the fire to try the goodness of it; so God by afflictions trieth the faith, and patience of his servants, that they may appear to be true, as he did Job; of this it is spoken, 1 Pet. 1. 7. but when the trieth this, it is not for inframation to himself, but that a man may the better know himself, and be know to other men, and upon this trial shine.

A wicked doer giveth heed to faljo lips, and a liar giveth ear to an evil Here they are censured that are ready to hear tales, and detractions against their Neighbors, it is as if he had said, that none but wicked and dissembling men, that are themselves liars, will do so, for the Proverb holdeth in this, Like will to like; and it is not for good, but mischief, that he is so intent to hear something against him.

Who so mocketh the poor, reproache! his Makes, and he that is glad at calanities shall not be unpunished; (see the same in part, chap. 14. 31. There he saith, oppresseth, here, mocketh; and to rejoice at other men's calamities is a most unnatural thing, seeing we are fellow members of the same mystical body, and therefore ought to weep with those that weep.

Children's children are the Crown of old men, and the glory of Children are their Fathers; That is, not so much when they have Children, and Children's Children, but Children showing their good educating of them wise Children, as was said before, Chap. 10. 17. such are a Crown, That is a credit and grace unto them; but contrariwise foolish children, as is there also said.

In like manner godly Parents, and Ancestors, are the glory of their good Children, and Posterity; hereby it is added to their praise, that they are so descended, but not if they degenerate, and inherit not, as their Lands, so their Fathers virtues.

Excellent speech becometh not a fool, much less do lying lips a Prince. By excellent speech here, understand speaking of matters too high, and hard for him that speaketh, or contrary to which he practiseth, or is able to perform. As for a young man to discourse of points most profound, a drunken man of sobriety, a proud man of humility, a Philosopher, that is without experience of Military affairs, as Phormio did once before Hannibal, who called him a fool for his labor; or a poor weak man, of such and such mighty acts, that he would do, to which he is altogether unable, much less lying lips a Prince, for his doings are exemplary; therefore every Prince should be like to Alphonsus the King of Aragon, who was wont to say, That the single word of a King should be as much as any other man's Oath. And truly when a King makes no conscience of his words, and promises, he dishonoreth himself so far, that he maketh his own Subjects to be against him, and thus overthroweth himself.

The vulgar for excellent speech, hath, Sermo compositus, a speech composed; by some expounded deceitful; and thus it answereth most aptly to the words following, and carrieth this sense, It becometh not a fool; that is, the basest and yilelest man to lie, much less a Prince, who is the head of all others.

Basilius the Emperor to his Son Leo saith; Make greatest account of being true in thy speeches, and having such men about thee, so thou shalt be counted firm, and constant in all thy doings, and sayings, and so thou shalt hold fast unto thee the good will of all men both true and unsuspected, But if thou shalt come into the suspicion of lying, and vanity, thou shale be convinced to do things unworthy the imperial Majesty, and thou shalt bring it to pass, that thy Subjects shall be always fearful, and uncertain of all things, and as men scandalized, quail in their affections towards thee.

And Tho. Aquinas saith, The Prince ought to beware of lying as of poison, he takes herd of bodily poison, so as that his Cook, and Taster, must first taste, and try his meat, before he eateth it, least it be poisoned; much more should he beware of the poison of lying, which is herein worse then other poison, that it killeth being but in the mouth; for Wisd. 1. The mouth that lieth; slayeth the soul. This poison had the Serpent in his mouth, when he tempted Eve, which made him infamous to all Generations; and the Prince that hath it, becomes hereby the Image of the old Serpent the Devil, according to that, Ye are of your father the Devil, who was a Lyar from the beginning. Therefore when Christ shall come to Judgment, and ask, touching a lying Prince, Whose Image and superscription hath he? and it be said, The Devils, he will answer again, Give to the Devil the things of the Devil.

A lying Prince is as a naughty penny, a hundredth of which are not so good as one good penny, and if any man presumeth to make a counterfeit penny, the Prince will cut him off; so will the Lord a Prince of lying lips.

A gift is a precious stone in the eyes of him that hath it, it prospereth whether soever it turneth. This is spoken to show the great force of gifts in covetous Princes, and Judges, they do so delight herein, as that they are hereby swayed, to give Judgment on their side against the right, to absolve Offenders, to prefer to Office, and lay away wrath before conceived, and to impart favors.

To a precious Stone a gift is compared, because great are the virtues thereof; by one the blood is stenched, by another poisoning cured, or prevented; so is the force of gifts not only in Judges, but in all men; whereupon Philip the King of Macedon was wont to say, An Ass laden with gold, is able to enter into any City; and of him Plutarch saith, It was not Philip, but Philip's gold that won Grecia.

Some by 〈 in non-Latin alphabet 〉 taking it to be put for 〈 in non-Latin alphabet 〉 signifying infatuateth, because 〈 in non-Latin alphabet 〉 hath a point in the left horn, and so is of the same valor with 〈 in non-Latin alphabet 〉 understand, to what Prince, or Judge soever it cometh, it makes him in Judgment to do like a fool, or a mad-man, that seeth not the right, as he that takes bribes doth not, but like a man having his eyes blinded, for which it is said, that Gifts blind the eyes; but the word 〈 in non-Latin alphabet 〉 signifieth, either to understand, or to prosper, and therefore in vulgar it is prudentes intelligit; That is, makes the Judge, or Prince to understand his meaning, that giveth him the gift, and to be of the same mind with him; but I rather think, that it shoudl be read word for word, according to the Hebrew, in all that it turneth to, it maketh to understand; but it is by that wisdom that maketh wise to do evil, of which Jeremy speaketh, declaring it not to be wisdom, but foolishness.

He that covereth a transgression seeketh love, but he that repeateth a matter, separateth very friends; for very friends, Hebr. is 〈 in non-Latin alphabet 〉 a Captain, or Prince, but the meaning is the same, a principal friend. For to rip up old matters which thou knowest by a man, is to make him, although thy chief friend before, separate thenceforth his affection from thee, but to hide his faults, is to endear thyself more unto him.

A reproof entereth more into a wise man, then an hundred stripes into a fool. As divers bodies are diversely affected at stripes, the tender being sensible of the least blow, but the hard not at very great stripes; so it is with the fool in respect of the ingenuous, as Quintus Curtius speaketh of a noble spirited Horse, the very shadow of a whip is enough to him, but to a dull Jade not many stripes. And Jerome saith, They need not to be spurred, whose. own reason is their Mistress, and their Conscience their Rod; as Polipores must by beating much be made fit for seasoning, that they may be pleasant meat, being otherwise hard, and distasteful, so a fool must have much beating.

An evil man seeks only rebellion, therefore a cruel messenger shall be sent against him; Hebr. A rebel only seeks evil. Having before shown the difference betwixt the wise man, and the fool, in the point of correction, now he showeth a reason, why the fool is not reformed, how much soever he be beaten, viz. he is a rebel, stomaching correction so, as that he rather seeks to mischief Father, or Magistrate, that punisheth him according to his deserts, then submits himself to be hereby reformed, therefore a cruel Messenger shall be sent against him, Hebr. either Messenger, or Angel, and I think it better to render it Angel, and so it is alluded to the Angel, that God sent out against rebellious Pharach, who destroyed all the first borne in Egypt in one night; for so likewise all foolish rebels against God, and his Vicegerents, that despise correction, shall assuredly in the end be destroyed.

And the like is to be held touching those, that being reproved, and smittea with the tongue of their spiritual Pastor, meditate mischief against him therefore. Some expound it of quarrelsome and contentious persons, who shall at length meet with their match, who shall as much hurt them, as they have hurt others.

Let a Bear robbed of her whelps rather meet a man, then a fool in his folly. This also hath coherence with ver. 10, 11. for he is the fool here meant, that being provoked by correction seeks revenge. He in this case is compared with a Bear robbed of her whelps, because most fierce and dangerous of all other Beasts; for which, when the Lord threatens the wicked Jews, he threatens them with coming against them, as a Bear, robbed of her whelps.

The She Bear which is here meant, as Aristotle noteth, is of all other Beasts more courageous then the Male, amongst others the Male, and doth so earnestly love her whelps, which She formeth by licking, that if they be taken away, she runneth so strongly to recover them again, that she breaks through the very Nets, which are set to catch wild Beasts, and she sets upon, and teareth him, whosoever he be that cometh in her way; so a fool greatly loveth, and doteth upon the conceptions of his own mind, and his own ways, so that he is bent to mischief all those that cross him herein, and in this regard it is worse to have to do with him, then with such a Bear, because that man by his wit may avoid the danger of the Bear, but not so easily of such a fool, who hath knavish wit enough to plot mischief against him, although in respect of all true wisdom he be a fool.

Who so rewardeth evil for good, evil shall not depart from his house. There are six differences saith Augustine: 1. Not to render evil for evil. 2. To render good for evil, these are the properties of good men. 3 Not to render good for good. 4. To render evil for good, the one of these evil men do, the other the worst of men. 5. To render good for good. 6. Evil for evil, the last of these is of middle men, the other comes nearer to the good.

But how is it said, that evil shall not depart from the house of the worst of these? shall their Children be pursued with evil because of their fathers sins? Ans. It is meant of his house only that doth so, the Son after the Father, the good Son of the evil Father not.

The beginning of strife, is as one that letteth out water, therefore leave off contention before it be meddled with. As a breach made in the bank of a River, the water runneth out with such violence, that it cannot be stopped again; so contention being once begun, and not stopped at the first, by meek and good speeches, as Chap. 15. 1. therefore resist the beginnings hereof, being reviled, do not revile again; being stricken, strike not again, but use patience.

Why is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? Here by price understand wealth, whereby a man may maintain those that be learned, and by their help attain Wisdom and Learning, yea, such many times give maintenance to learned and wise men, but being done without an heart in them, either desirous to get wisdom, or capable thereof, they still remain void of all true wisdom. The Hebrew is, and no heart, the fool hath a price, but no heart; Wealth, but not Wisdom; And the cause is here denoted, he wanteth an heart affected to it, and hath an heart much more taken up with the profits and pleasures of this world.

Now of such it is demanded, by way of interrogation, Why hath the fool a price in his hand, but no heart? as if he had said, Why is any man so foolish, as to be thus taken in his love with worldly goods, but hath so little love to that, whereby he may be saved? Certainly he hath not the heart of a man, but of a brute Beast, with whom it is thus. And therefore it stands every rich man in hand, as he would not [Note.] prove himself a fool, to use his riches to the doing of deeds of charity, especially to the faithful; his authority and power to maintain the right, and to suppress wickedness, and that he may be directed aright herein, not to spare for cost, or time, to get knowledge, and grace, by reading, hearing, praying, meditating upon the Word; and to this end to get good Books, and able Teachers, that may further him herein. And as for himself, so for his Children, not being so careful to make them rich as wise, and learned in the best learning.

A friend loveth at all times, but a brother is borne for adversity. Some render it, And is borne a brother in adversity; expounding it of the same man, said before to be a friend, and always loving, but then specially showing himself to be a brother, when adversity cometh; and the Hebr. will we bear it.

There is true love in a friend to his friend at all times then he is conceived, as it were; but as a child is borne in labor and pangs, so in the midst of sorrows and miseries, through adversity; he that was through his continual love before a friend, is now borne and brought forth a brother, through his constant cleaving to his friend, even now, when others forsake him. Before this trial he is not certainly known, but now he is known, and proved, to love with a brotherly love, according to the saying; As yellow gold is tried in the fire, so in an hard time the of a man is to be seen. And here the similitude of Plutarch is good; As the goodness of an Horse is seen in the War; so the sidelity of a friend in calamity. And another saith, That a true friend is not like unto the beam of Scales, one end going up when the other goeth down, but going down through sympathy also, when his friend goeth down.

Augustine bringeth an example of a Soldier, who being in a Fight, and finding that by accident he had killed his Brother, he slew himself also, that he might be in the same estate with him in death, the lowest ebb of all misery; but I commend not this to imitation of any other friend.

A man void of understanding striketh hands, and becometh surety in the presence of his friend. Of Surety-ship see before, chap. 6. 1. Here after commending the love, and constant affection of a man towards a friend, ver. 17. is an item given, not to be so forward to show his love, as to be bound for his friend as a sinety, before he desireth him; none but a fool, and one that considereth not the danger that may follow will do so, but when necessity requireth truly.

He loveth transgression that loveth strife, and he that exalts his gone seeks destruction. The word 〈 in non-Latin alphabet 〉 here used, signifieth either prevarication, or rebellion, which are all one; for he, whose heart is set upon sin, and delighteth in it, is a rebel against God, and such is every contentious person; And his Gate he exalteth, that carrieth an higher sail then his Ship will bear, that liveth far above his means; he is like unto one, that climbeth up unto an high Hill, where for want of firm standing, or anything to hold him up, he falleth down head-long and perisheth.

The last words here seem not to answer to the former, but if by him that loveth transgression, and loveth strife, we understand a proud man, as was said before, Only by pride do men make contention, then it may be conceived to answer very well thus; He that is addicted to strive, and set himself against other men, magnifying himself, howsoever he offendeth others by so doing, as one that lifts himself up too high, shall meet with some, that will by contending with him, be his overthrow.

As a man, that buildeth his house high above his Neighbors, whereby their light is hindered, exceeding herein the proportion by Law allowed is made, to his great detriment, to pull it down again; so he, that through his pride makes strife, when he seeks to exalt himself, shall be abased.

He that hath a froward heart findeth no good, and he that hath a perverse tongue falleth into mischief; For perverse, some read, crafty tongue; The meaning is, that both an evil heart, that deviseth evil, and an evil tongue uttering it, bring to destruction; the very thoughts of the heart, and the words of the mouth [Note.] shall be the condemnation of many men.

He that begetteth a fool doth it to his sorrow, and the father of a fool hath no joy. The like was said before of a Mother, bearing a foolish son, where enough hath been said for exposition; only it may be added, the Father hath sorrow, because a man hath hope to live in his son after his death, his house continuing in good same and credit, but if he be foolish, he seeth nothing, but matter of grief, both for the present, and the future.

A merry heart doth good like a medicine, but a broken spirit drieth the bones. Of this see before Chap. 15. 13.

A wicked man taketh a gift out of the bosom to pervert the ways of judgment. This is understood by Lavater two ways, either of the Judge, who if he taketh gifts to judge contrary to justice, is a wicked man; or of him that holdeth plea with his neighbor, if he secretly taketh a gift, as it were out of his bosom, to procure his favor to judge for him unjustly, he is a wicked man; and so are all that give money for preferment in the Church, or in the Commonwealth, to a beneficial place for preaching, or doing the part of an officer in any Court of justice; for he that buyeth this power, will undoubtedly exact upon those with whom he hath to do, which is a great wickedness.

Wisdom is before him that hath understanding, but the eyes of a fool are in the ends of the earth. It appeareth by a man's countenance whether he be wise, or foolish, the wise man hath a stayed look, and grave countenance, but a fools eyes are cast about this way, and that, and his countenance is ridiculous. The countenance, saith Tully, is the image of the mind; and Cassiodor, the habit of the mind is known in the state of the body, hereby the hidden man of our heart is known either to be lighter, more boasting, or turbulent, or contrariwise, more grave, constant, purer, and riper.

There is also another very good Exposition of these words, wisdom is the thing at which the understanding man looketh, and whereupon he setteth his heart, but the fool upon the lands ends, to enlarge his fields and worldly possessions, as much as he can by any means. But he that looks at wisdom desireth above all things to do justly, and to this end to increase his knowledge in the word of God, counting none so great wisdom as that which is learned from hence; This is the same in effect with ver. 21. for part of it, and for the whole, with chap. 10. 1.

But here it is added, after these words, A foolish son is a grief to his father, and bitterness to her that bare him.

Also, It is not good to punish the just, or to strike Princes for equity; it being meant, that such Children indeed are to be severely punished, but their good Parents, who have endeavored to form them better, although with ill success, are not to be punished; no more is a Prince, or Magistrate set up by the King, if he proceedeth according to Justice and equity, although his Government succeedeth not, as he desireth, those that be under it, offending the King, and his Laws, they are to be smitten, but not he therefore.

Some expound it as depending upon ver. 25. as if two sorts were here propounded, who are not to be punished; 1. Any just man. 2. A just Magistrate, from striking whom everyone is to forbear, much more for his relation to the King, or Emperor, whom he representeth, and therefore the dishonor done to him, is judged by the Imperial Law to redound to the King, and he that doth it to be punished, as if he had done the same to the King.

Some make not two sorts here, but one only; by just men in the first place, understanding Magistrates, and expounding the next words, as further setting forth their employment, about doing right, and the Hebrew word will well bear this; To punish the just is not good, to smite Princes for right; as if it being asked, what is meant by punishing the just, he had answered, To smite Princes; men having rule for the ordering of all things justly, and rightly, and doing accordingly. And in saying it is not good, he meaneth, that it is very evil.

And the chief Magistrate, saith Lavater, although he doth unjustly, is not by man to be smitten, but the other Magistrates may by consent depose him: in which last, I would he had either not affirmed it, or shown solid ground for it, because God saith, By me Kings reign, and I take them away, and give them in wrath, as he did by Saul; but none else durst do it, no not David, his appointed Successor, and already anointed by God.

He that hath knowledge spareth his words, and a man of understanding is of an excellent spirit. A fool hath often before been said to be full of words, and the wise, a man of few words, according to that, The man is wise that speaketh few words. And a man of understanding is of an excellent or precious spirit; That is, the same knowing man before spoken of, that is sparing of his words, is hereby known to be such, and so is had in price, and that which he saith, as a rare thing, is counted precious. Now he spareth his words; That is, not so ready to speak, but stayeth till he is asked, and when he doth speak, compriseth his matter in as great brevity as may be.

Even a fool, when he holdeth his peace, is counted wise, &c. So much doth it conduce to wisdom to be of few words, and to be opportunely silent; as that the fool, who thus hideth his folly, refrayning from much babbling seemeth wise. A great motive to refrain our tongues, and not to be so talkative, as most commonly we are.

CHAP. XVIII.

THrough desire a man having separated himself, seeketh and intermeddleth with all wisdom; The vulgar, He that will depart from his friend seeks occasions, he shall be exprobable at every time; Jun. A hair-brained man, Cerebrosus, Seeks according to his desire, in all things that are he mingleth himself. Muffet, He that separateth himself seeketh a quarrel, he meddleth in every matter; Hebr. The separated seeketh according to his desire, he mingleth himself in every matter; And the meaning is, the separated in affection from such as he formerly loved, seeketh occasion of quarrelling, even as his own evil will or desire leadeth him; and to this end he pryeth into, and sifteth everything, whereupon he may take occasion to quarrel, and fall out with his friends, although there be no just occasion given him.

Here then is set forth the evil quality of contentious men, and false-hearted to their friends, they are not like the friend before spoken of, chap. 17. 17. but inconstant in their love, now loving; now from loving, turning to hating, and practicing against their friends, seeking occasion where none is, and where there is the least occasion aggravating it, and making it more. This is a foul evil, and therefore by all men to be abhorred; it was the sin of Ahithophel against David, [Note.] and let everyone take heed of such a friend, and therefore of making friendship with the quarrelsome, and busy-bodies: for what love soever he pretendeth to thee, he is not to be trusted, within a while he will show his nature towards thee, as well as towards others, and so will get more advantage against thee, to do thee hurt.

A fool hath no delight in understanding, but that his heart may discover it self; Junius, but in the things that are in his own mind. This seemeth fitly to answer the former verse, according to the New Translation, and intermeddleth with all wisdom; if thereby we understand, as some do, will be talking of all manner of learning, for when he doth thus, it is not with a mind to learn, or to get understanding, as it is here said, but hereby the foolishness, and want of understanding in his own heart is discovered to his shame; or following the reading of Junius, In the things that are in his own mind; That is, his own foolish Phantasies, and imaginations; but the first reading is according to the Original, that his heart may discover it self; That is, in his intermeddling with all matters, seeking occasion from hence to separate, or alienate his affection, as hath been said, he bewrayeth, that he is not delighted in understanding, in his witty inquiring into things, he showeth no heart, taken with the love of true wisdom, but possessed with foolishness.

When the wicked cometh, then cometh also contempt, and with ignominy reproach; That is, contempt, shame, and reproach follow the wicked, wheresoever they become, viz. they shall think to change their places of habitation to come, where they may live in more credit, it will not be so, but as they are in disgrace in one place, so they shall be in another.

Some expound it of the contempt of others, wheresoever he cometh, he contemneth other men, and by laying reproaches upon them, seeketh to turn away men's eyes from seeing his vileness: It may be taken either way.

The words of a man's mouth are as deep waters, and the well-spring of Wisdom as a flowing brook. For man, Junius hath, an excellent man, but Hebr. it is a man without an Epithite, yet such a man is doubtless meant, as the next words intimate; for wisdom there spoken of, and a man here, are all one: the words of a man excelling in wisdom then are as deep waters, because they abound in his mouth, and he is full of them, uttering them plentifully, not sparingly. But this is by Lavater referred to Christ, the words of whose mouth were deep, as into the bottom whereof it is hard to dive; for which cause, when he had spoken sundry times, he expounded his Parables apart to his Disciples.

Beda understands a difference of the words of the wise here set forth, sometimes they speak so mystically, that their words are as deep waters; sometimes so plainly, that they are as the shallow waters of a Spring, which stand not deep, but run over to the watering of the ground about, and making it fruitful. Some say, That they are compared to deep waters, because they come from the depth of the heart upon due premeditation, and over-slow by the mouth to the edification of the Hearers, as Spring waters come from the veins of the earth, lying deep in Hills, and Mountains.

It is not good to accept the person of the wicked, to overthrow the righteous in judgment; That is, it is a great evil in Judges so to do, forbidden, Deut. 1. 17.

A fools lips enter into contention, and his mouth calleth for strokes. In this and ver. 7, 8. some things are spoken, to teach us to have a care of our tongues: he that is not wise enough, to know how to order his tongue, by his evil language, and provoking speeches, many times stirs up strife, and procures blows to himself, either from Parents, or Masters, or others, who will not forbear him.

A fools mouth is his destruction, and his lips are the snare of his soul, or life; That is, he getteth not only blows by the licentiousness of his tongue, but also sometimes he is hereby brought into danger of losing his life, as in case of speaking treason.

The words of a Tale-bearer are as wounds, and they go down into the innermost parts of the belly. Of Tale-bearers see before, chap. 11. 13. his words are here said to be as wounds in the innermost parts of the belly, because as wounds within are most incurable, so are they.

The wounds made hereby are wrath, and enmity, and hatred stirred up in the heart by this means; and because the party, to whom tales are brought, is told them in secret, and most commonly not to speak of them again; there can be no Medicine applied to heal this wound, by the Parties making Apology for himself, who is accused to have spoken so, or so.

He that is slothful in his work, is brother to him that is a great waster. Against the slothful see before, chap. 6. 6. 9. but here he is said to be brother to a waster, or spend-thrife, because as the idle man by neglecting his Husbandry, or other business, getteth not things necessary for this life, and by this means falleth into extreme poverty, so the waster of his goods.

The name of the Lord is a strong tower, the righteous runneth into it, and is safe. The Rabbins understand this of the name 〈 in non-Latin alphabet 〉 the four letters whereof they compare to the four sides of a tower, so strong, that a man is hereby fenced from all enemies. Some expound it of the name Jesus, but the meaning is, The Lord is a strong tower to the righteous, by his being about them, as he is when such call upon him, for by so doing they run into this tower, and are safe. But it is to be noted, that not the wicked, but the righteous run into it, he that regards wickedness in his heart, the Lord will not hear his prayers.

The rich man's wealth is his strong City, and as an high wall in his own conceit. So the like, chap. 10. 15. but here it is spoken of, as being so in his own imagination, who is a worldling, and trusteth in his riches, but he that doth shall be deceived, for they have their wings, and sly away; and they are like Jonah his Gourd, soon withered. This verse answereth well to ver. 10. where the just is said to have God for his strong tower; here the rich worlding to have his riches for his, and these he thinketh a wall sufficient to descend him, against all the darts of his enemies cast at him; but as Chrysostom saith, his riches are rather his prison, and his fetters in this prison is the love of money, from which he can never get loose, because as Augustine hath it, when all other vices wax old, only covetousness waxeth young; For ver. 12. see before, chap. 16. 18.

He that answereth a matter before he heareth it, it is folly and shame unto him. This may be understood either of Judges giving Sentence, before that they have sufficiently heard all Parties; or of Preachers, that rashly enter upon the Office of Teaching, before they have attained competent learning, or expound difficult places of Scripture, of the sense of which they are ignorant; or determine touching any point controverted, which they do not thoroughly understand; or lastly, of any other man, that is ready to speak to any matter.

Petrarch compareth such Judges to Musicians, that play before that they have tuned their Instruments, and set every string right, and tried them; for as he makes an harsh sound in men's ears, and gets nothing but shame; so a rash Judge: And it is true also touching Preachers, and all other men, the common censure of such is, That their tongues run before their wits.

The spirit of a man will sustain his infirmity, but a wounded spirit who can bear? That is, if a man be diseased bodily, but hath a good Conscience, and be not troubled herein, he can bear with comfort both this, and all outward crosses; but if he be troubled within, he cannot bear that; his wealth, his wife, children, friends, mirth, or music made him are nothing to him, to ease this grief, only God can do it.

Some by his own infirmity understand the evil that he hath brought upon himself, this a man will frame himself to bear; but by a wounded spirit, the mischief done to him by another, this pierceth him so, that he cannot bear it; but for as much as the contrary hath been proved true in many Martyrs, who have joyfully suffered at the hands of others, this cannot stand. The vulgar, for a wounded spirit, hath a spirit prone to anger, it being expounded thus; A man that is of a meek spirit sustaineth himself, and keeps in the way of moderation, when he meeteth with many provocations; but the choleric, and hasty of spirit, will bear nothing. This is to be rejected, because it goeth from the true sense of the words, and the first to be rested in, as it is generally.

The heart of the prudent getteth knowledge, and the care of the wise seeketh it. Of getting knowledge by hearing, see chap. 1. 5. here the two means of getting knowledge are put together by studying, and meditation, to seek it with the heart, and by hearing attentively with the care, which who so doth not, shall never attain any measure of knowledge, but remain always ignorant, and be in danger of perishing for want of it.

A man's gift makes room for him, and bringeth him before great men; of a gift prevailing see before, chap. 17. 8. according to which this is commonly expounded, but diversely by divers.

Some by gift here understand, a gift given to the Kings Guard, or Groomes of his Chamber, he that is liberal to them shall have room made for him.

Some, a gift given to the King, or other great Person, if such a man be in prison, he shall be enlarged; if grieved for any wrong do unto him, he shall have access to him granted; or if he be desirous to be honored with an Office about his Person, he shall be admitted; or by enlarging understanding, enlarging so, as that he may now live as he will, the Law shall not take hold on him to punish him. Or,

Lastly, by gift, understanding liberality, in giving in general, this enlargeth a man in the estimation of men; but of all these this is most improbable, although the word 〈 in non-Latin alphabet 〉 will enlarge to him, will bear it, because an enlarging is meant, which bringeth before great men, to find favor with them, and this is not by liberality in general, but towards them; therefore that Exposition is to be preferred, which agreeth best with the New Translation. He obtaineth great enlargement, through the favor of great men, to come freely to them, to be set at liberty from hands, or such as molest him, yea, and he may be bold also to live in a licentious [Note.] way; of so great force are great gifts with corrupt Princes: All good ones therefore take ye heed of being thus corrupted, as ye are often straitly charged.

He that is first in his own cause seemeth just, but his neighbor cometh and searcheth him. This is made by R. Ezra, to agree with ver. 16. thus; A gift doth so make way for a man, that although another hath been before him, and made his case appear to be just, yet he coming prevaileth, to make the Judges search again into it, so as that at last it is found naught, and this bribing man's cause good.

Junius, He that cometh first commonly telleth so good a tale for himself, that his cause is thought to be good, but his adversary coming, he layeth open the case so, as that it appears to be naught; and this is according to our common Proverb, One man's tale is good, till another be heard.

Lavater expounds a man's being first in his own cause, of his accusing and judging himself for his sins, and so clearing himself there-from; he that doth so, is fit to inquire into, and to judge of the sins of others.

The vulgar not much differing here-from, renders it; The just is first accuser of himself, his friend cometh and findeth him out; whreupon Chrysostom saith: Tell thou thine iniquities first by confessing them, tarry not till they be laid open before thee, so thou shalt make dumb the mouth of thy adversary. In the Courts of men confess first, and the Judge can show thee no favor, but contrariwise, before God to confess, is the way to get favor, to be forgiven.

To the same effect Ambrose compareth a man confessing, before his sins are urged against him, to one that seeth a Wolf, before the Wolf seeth him, the Wolf in this case cannot hurt him; but if the Wolf seeth him first, then he hath power over him; so he that seeth his sins first, & accuseth himself therefore, is forgiven, and justified from them, neither hath the Devil any power over him, but if he doth not, that Wolf, or roaring Lion will devour him, and he shall not escape.

With this of the vulgar Latin agreeth also the Septuagint Translation; Cyril also following this, saith, We are by nature so disposed, that we esteem less of those that justify, and magnify themselves, but when any speak humbly of themselves, and of their own doings, we are ready to praise them; according to this its said, The just is first in accusing himself; then cometh his friend, and findeth him out; That is, when a man thus debaseth himself, another that knoweth him, and his worth, cometh and declareth him to his praise. The Hebrew is, The just man is first in his strife, where by his accusing of himself is implied, he being here spoken of, as one that is to come to be Judged, as everyone must, for we must all appear before Christ's Judgment Seat.

And to the same effect our Lord biddeth, Agree with thine adversary whilst thou art in the way; our Adversary is God, so long as we are in the state of sin, [Note] and the first thing about his controversy with us, is to accuse ourselves, whilst we are in the way of this Life, and by so doing we shall be reconciled, and then our friend Christ will find us out, and take us for such as belong to him; and then we shall be praised, justified, and saved, who have before accused, and judged ourselves; whereas all they that do not, shall be judged as unrighteous persons, and no friend shall appear to save them, but they must perish everlastingly; and herein I rest, as the best sense of this place: and to render the words, He that is first in his own cause seemeth just, is to blind-fold the meaning, and by miss translating to draw the Reader to a sense not intended; read we it therefore, The just is first in his own controversy, and so we must needs fall upon the sense given, because it is not the way in the Courts of men to meet with a friend to accuse ourselves, therefore it must be at God's Tribunal to get into his favor.

The lot causeth contentions to cease, and parteth between the mighty. Of Lots see before, Chap. 16. 33. and in what cases lots are to be used.

A brother offended is harder to be won then a strong City, and their contentions are like the bars of a Castle; Vulg. A brother that is holpen by a brother, is as a firm City, and judgments as the bars of a City. The words Hebr. are A brother offended, then a strong City. Pagnin. understandeth a brother, supplying it thus to make out the sense, to a brother having transgressed his brother, is better then a strong City to defend and save him, for the great affection he beareth to him; and this cometh near to the Vulgar in sense, and holds to the Hebrew better, which is 〈 in non-Latin alphabet 〉 offended; with the Vulgar the Septuagint agreeth; for the next words, Judgments as the bars of a City; this is understood of true judgment given and executed, this turns to a strong defense to any City or State but the word 〈 in non-Latin alphabet 〉 signifieth contentions, not judgments; therefore another reading, and sense is followed by others, viz. New Translation, this being given for the sense, As the love of brethren is greatest of all others; so when one is offended by the other, his hatred is greatest, and he is most irreconcilable. But because it is not said, a brother offended is harder to be won, nor a brother helping a brother, I think another sense is to be sought, and that is this, a fraternity offended, many brethren holding together as one, are more invincible then a strong City, they by [Note.] whom any one of them is offended, shall feel their puissance, when they come against them to take revenge, to be of no little force for their close holding together; as others, although all of one City, do not, but are in their minds diversely divided: and then the next words answer to these thus, their contentions, when by one of them offended they are provoked hereunto, are as strong, as the bars of a Castle, to defend themselves if they be assaulted, and from thence offend others. The scope then is to persuade brethren to live in love and unity one with another, as being thus made invincible, as one once shown to his sons, by many sticks bound together, he had one of them take and break that bundle, he could not, then another, and a third, but none of them all could; then he bade sever the sticks, which being done, any one of them could easily break, first one, then another. This being done, he said, If ye live together in unity, ye shall be as this bundle, which none can break, but be divided, and then lie open, as most weak to the force of any man.

A man's belly shall be satisfied with the fruit of his mouth, and with the increase of his lips shall he be filled. How this is to be understood, see before Chap. 12. 14. and 13. 2. where he spake to the same effect.

Death and life are in the power of the tongue, they that love it shall eat the fruit thereof. Having shown in the former words the benefit of a good tongue, now he enlargeth himself further, showing, that this is life and salvation forever: as on the contrary side from an evil tongue springeth death and damnation, according to that of our Lord, By thy words shalt thou be justified, and by thy words condemned. Some understand it of the tongue of Judges and witnesses, whereby such as are accused of capital crimes are acquitted or condemned to die. Some understand the tongues of Teachers, if they speak to the seducing and corrupting of the hearer, and he be taken herewith, it is death both to him and his teacher: if to the building of him up in the knowledge of the truth and grace, it is life, all which is true: as also that the rash and inconsiderate tongue uttering words of Treason and Rebellion, or to incense others to strike and slay, as many times it doth, brings death: but the welladvised tongue following that rule, Be very wary what thou sayest of any man, and to whom, escapes this danger and liveth, They that love it shall eat of the fruit thereof. This answereth to verse 20. He that loveth his tongue is he that hath a great care thereof, as David, Psal. 39. not to offend with it, but to use it aright, in blessing God and man, talking of God's word and works, to the raising up of his own, and the hearts of others to him to believe, love, fear, and reverence him, this tends to the attaining of life, and so eating of the hidden manna, and of the Tree of life, to eating and drinking in the Kingdom of Christ.

Who so findeth a Wife findeth a good thing, and obtaineth favor of the Lord. When God had made Man at the first, he was alone, and this he said was not good for him, therefore he made Woman, and joined her unto him, and he made her in his own Image, as he had done man.

To this Solomon alludeth here; He that hath a wife endued with the Image of God, which is in righteousness, and holiness, hath a good thing, and obtaineth favor of God, because he receiveth a special favor from him, one of his own daughters; for so godly women are called, 2 Cor. 6. 18. It is not meant of any wife, for some are very evil things, and continual Corrosives to their Husbands, [Note.] by their evil conditions, the very daughters of the Devil; he that is matched so, is as one that hath a wife basely borne, and qualified accordingly; he that is matched to a virtuous woman, hath the Kings daughter to wife, for which he is forever bound unto him.

The poor useth entreaties, but the rich answereth roughly; This is spoken as it is commonly, but not always done, if by the poor we understand the poor of this world; for some poor men are as proud as the rich, and speak as stoutly, and disdainfully, whereupon the Proverb ariseth, A proud heart, and a beggars purse; and some rich speak courteously, therefore it is meant of the poor in spirit, who, whether they be rich or poor, speak lovingly, and meekly, but if not, disdainfully, and harshly.

A man that hath friends must show himself friendly, and there is a friend that sticketh closer then a brother, Hebr. A man of friends to join himself in society, and a lover, cleaveth more then a brother; The meaning is, he that hath many friends, let him be sociable towards them all, and join with them in answering their love expressed to him with the like; for he that doth not, is worse then a Publican, for Publicans love those that love them; but if amongst them all he findeth one above the rest, singularly loving to him, as Tully saith, alter idem, another self, as it were, as Jonathan was to David, let him make special account of this friend, for such a one will stick to him, when even his own brethren forsake him, to help, and do for him, yea, being even ready to die for him.

A Father and Mother, and Wife and Children, and Brethren are near and dear to us, but it may fall out so, that they may not be loving; but a true lover never changeth, as was said before, he is a brother borne in adversity; for the similitude of manners knitteth the hearts of men nearer together, then similitude of bodies, and outward favors; therefore a friend is faster knit to his friend then a brother, but he is a rare one that is such, and if there be any to be found it is but a friend, not friends, for as Tully saith, Amicitia est inter duos, friendship is but between two.

CHAP. XIX.

BEtter is the poor that walketh in his integrity, then he that is perverse in his lips and is a fool; Junius hath it, who indeed is a fool; some, for he is a fool; the word Hebrew is, and he is a fool, the word and being here as much as for. The man that is perverse, and ill tongued, either railing, cursing, swearing or speaking decitfully for his advantage, although he be rich, for such a one is meant, and by Junius expressed, is not so good as a poor man, that walks uprightly towards all, and hath a good tongue in his head: which is spoken to pull down the pride of rich men, who are commonly for their wealth thought the best men, and so they think of themselves, howsoever their tongues run riot; but before God they are the worst, and the poor honest men, whom they despise, the best, and they are such as are threatened with the cutting out of their tongues.

That the soul be without knowledge it is not good, and he that is hasly with his feet sinneth; Jun. He who discerneth not that which is good, sinneth alike with him, that is hasty with his feet; That is, as a man, that goeth before he looketh, to see whether the way be right or wrong, must needs wander out of the way; so he that considereth not that which he is about to do, whether it be lawful or not, is in danger of going from the way of God's Commandments, and thus of sinning; Hebr. Also where there is not a knowing soul, it is not good, coupling this with ver. 1. where he averred the perverse in his lips to be a fool, as every sinner is; now he addeth further, where knowledge is wanting, the man cannot be good, that is, wise, and therefore a fool also; and to illustrate this further, he compareth him with one hasty to go, before he knoweth the way; for every man is a Traveler, but the ignorant person knoweth not which is the way, therefore he must needs err, and be in danger of death, and never coming to life; for which cause it is necessary for everyone to get knowledge at the least of the Principles of the Christian Religion, the Lord's Prayer, the Creed of the Apostles, and the ten Commandments, as Lavater saith.

But to speak a little upon the words; There is no good in that soul that wants knowledge, because there is nothing good for the soul, but Grace; and worldly goods are not worthy the name of goods, if this be wanting; for the goods of this world are good to the good, but to the evil, evil. And of grace knowledge is the beginning, according to that of Christ; This is life eternal, to know thee the only true God, &c. and if life, then grace that leads to life, must be referred to knowledge, and a soul void of knowledge is void of grace.

The foolishness of a man perverteth his way, and his heart fretteth against the Lord; That is, when he through ignorance hath erred, and gone out of the way, and so is in danger of everlasting destruction; he murmureth and complaineth against God, who hath made him so: or in case of Judgments by God executed upon him here, when as his own foolishness, and perverseness only is the cause hereof; for God tempteth no man to sin, yea, he exhorteth all men to turn from sin, that so they may escape death, the reward thereof.

Wherefore both Augustine, and Chrysostom, inveigh against those, that impute their ill qualities, and the fruit thereof, death, to Fate, and Destiny, to the Constellations under which they were borne, and so could not possibly avoid being such. But hereby, saith Augustine, to justify themselves, they accuse God, by whom the Stars are governed, as having a malignant quality in him, and putting it into them, which as Chrysostom saith, is the highest degree of sinning, and shall be most severely punished; as he that layeth any foul evil, worthy of death, to the charge of another, shall die for it, as the Law hath appointed.

For ver. 4. see before, chap. 14. 20.

A false witness shall not be unpunished, and he that speaketh lies shall not escape. Of the odiousness of false witnesses speaking lies, see before, ch. 6. 19.

Many will entreat the favor of the Prince, and everyone is a friend to him that giveth gifts. Of gifts, and their force, see chap. 18. 16. The word rendered Prince, here is 〈 in non-Latin alphabet 〉 liberal, which because that a man may be, he must be a principal man of the Country, and of great wealth, it is rendered Prince; and indeed Princes should be liberal, or else they bear their names in vain. It is meant then upon great persons, who are liberal, many fawn to get somewhat by them, pretending to such all love, and readiness of service, for the gifts sake, which they hope to receive from them. Thus it is done towards the rich, who are able to benefit their friends.

But even the brethren of the poor hate him, much more his friends, or neighbors, that have no alliance to him, go far from him; for it is not meant of a singular friend, that cleaveth to his friend faster then a brother, chap. 18. 24. but only of common and ordinary friends; see the same in effect, ver. 4. He pursueth them with words, yet they are wanting unto him; That is, being most earnestly entreated to commiserate him in his want.

For verse. 8. where he that getteth wisdom, is said to love his own soul, enough hath been said before, ch. 4. 11, 12, 13. and ver. 9. is the same with ver. 5.

Delight is not seemly for a fool, much less for a servant to have rule over Princes. A fool, that is, a wicked man is worthy to be beaten, and hardly entreated, not to be humoured by doing things towards him, wherein instead of pain he may have pleasure, much less doth the honor of chief rule and dominion become one of a servile condition; for he that is thus advanced, as some men of inferior quality have sometime been, cometh now to rule over his superiors yea, very Princes, which is most unseemly, yea absurd, neither can men of high birth, and quality long endure it.

Lavater by delight, understandeth anything that a man is delighted in, as to be rich, to have authority, to be a goodly person and fair. These things are not seemly for a fool, because a means to make him more foolish and proud; and as for pastimes and plays, he is herewith besotted more and more, as not knowing how to put an end to vain pleasures, but following them from day today, as a trade. And if a fool be thus made more foolish and proud, then much more one advanced from a servile and base estate to the highest honor, for he will be most proud and tyrannical.

The discretion of a man deferreth his anger, and it is his glory to pass over a transgression; The Vulg. The doctrine of a man; The Heb. 〈 in non-Latin alphabet 〉 signifieth understanding or prudence, and it is taken by some for the prudence of a Teacher, to be patient, although his doctrine be contemned, and he suffereth therefore; by others for the prudence of any man, teacher, or hearer; by this it appeareth, that he hath profited in learning, that he is slow to anger; which is most genuine, and is that which James prescribed, Let every man be swift to hear, slow to speak, slow to wrath. And to pass by offenses is his glory, sometimes to be as if he saw not, or heard not things that might offend him, thus avoiding contention.

The Kings wrath is as the roaring of a Lion, but his favor as dew upon the grass. Chap. 16. 14. his wrath is said to be as messengers of death, which is all one in effect. Touching the Lion, it is said, that when he roareth, the beasts of the forest, whom he hunts after, are so stricken, that their strength fails them, so that they are not able to go from him, and thus become a prey unto him. In like manner, when the King is angry, and set upon the slaying of any man, he cannot escape. Augustine applieth this to that anger which is for transgressing his Laws, or justly conceived against the wicked, as King Darius in wrath cast those men into the Lions den, who deceitfully had sought to have Daniel destroyed there. But indeed whether it be for this, or upon lighter occasion, his anger is terrible by reason of his greatness, and therefore his favor is by all his subjects to be sought, and the pacifying of his anger, when it is up; and this is said to be as the dew, that is, moderate rain upon withering grass, making it green again. And by some it is taken to be spoken by way of admonition to Kings to be slow to anger, as is commended to all, verse 11. lest by being precipitate herein, they make themselves guilty of blood-shed unjustly.

The contentions of a wise are a continual dropping. For the first part of this verse, A foolish son the calamity of his father, see Chap. 10. 1. here is recounted another misery of a man, that hath wife and children, they being foolish and wicked, and she a scold, ever checking and taunting him by one thing or another. This is compared to a continuail dropping of water into an house, so that a man cannot rest quietly in his bed, nor sit at his table, or eat his meat in quiet, yea, and the timber work of the house is hereby corrupted and decayeth; So the married man having such a wife, for his good and comfort intentionally, hath her to his continual vexation, and the ruin of his family, the servants being wearied at the hearing of this discord, and he so, as that he leaveth his house at six and sevens, and goeth to other places, where he may be more quiet, by which means his domestical affairs are neglected, and his estate wasted.

House and riches are the inheritance of fathers, but a prudent wife is from the Lord; that is, although they come from God also, yet it is by means of fathers, who got and preserved them through God's blessing to come to their children; but a good wife is immediately given by God, as was said before, in great favor, as when a King giveth a man his own daughter to wife, and therefore this gift is to be obtained of God by prayer.

For ver. 15. Slothfulnesse casteth into a deep sleep, and an idle soul shall suffer hunger; see chap. 10. 4. &. 18. 9. Junius and Lavater render it, the deceitful soul, and the Hebr. 〈 in non-Latin alphabet 〉 signifying deceitful, so that here are two evils pointed at, which cause want, slothfulness, and deceit, which is used in getting worldly goods; for as the idle person, so the deceitful, shall in time become poor, although he may thrive for a time.

He that keepeth the Commandments keepeth his own soul, but he that despiseth his ways shall die; That is, regardeth not how he walketh, but is dissolute in the course of his life; for the keeping of God's Commandments is the way to life, but to live in disobedience thereunto, to death, and thus do all dissolute and careless persons. If thou wouldest enter into life, saith Christ, keep the Commandments, therefore have no care to keep them, and be sure to die.

He that hath pity upon the poor lendeth to the Lord, and look what he giveth, he will pay him again. Chrysostom upon the word lending, not giving to the Lord, noteth, That this word is used to move even covetous men, to give to the poor, for such will lend very gladly to be paid usury; it is therefore thus spoken, to stir up even the most covetous to charity.

Basil upon those words of Christ, Lend freely, looking for nothing again, saith; This lending is giving, giving to the poor, from whom look for no retribution again; but it is a lending upon use to the Lord, because that he will give a great deal more unto thee, then that which thou givest.

Yet the Lord is not altogether like unto a man that takes Money upon Usury, because it is his own that is lent him, when it is given to the poor; and therefore his remunerating this, is of grace, not of due debt: whereas the Borrower upon use, must pay of due debt, both the principal again, and for his borrowing. So that they who infer hereupon, That eternal life is due to Alms-givers, are foully mistaken, because man giveth not to God first, that he might look for retribution, as of due debt, but having first received from him, and as his Steward, dispenseth his worldly goods to the poor.

Chasten thy son whilst there is hope, and let not thy soul spare for his crying. Muffet, Lift not up thy soul to kill him. So likewise the vulgar; but Hebr. it is, at, or for the tumult that he maketh, let not thy soul spare him. For when Children are corrected, they will sometimes cry out, as if they were allled, and this makes Parents to cease giving them correction; but whilst they are young, and in this regard there is hope of reforming them, this must not more thee, for if years come on, and thou sufferest him till then, he will be incorrigible.

A man of great wrath shall suffer punishment, if thou deliver him, th •• must do it again; Hebr: thou must yet add; That is, thou must do the same for him many times over, because in his fury he will commit things worthy of punishment, and therefore it is, as if he had said, As good let the Law have the course against him at the first, as save him to do more mischief.

Hear counsel, and receive instruction, that thou mayest be wise in thy l • tter end; That is, thou that art a young man, that in old age thou mayest be wise for he that would be a wise old man, must be endeavoring to get knowledge betimes, because as a Spring, rising not far from the Sea, never gathers much water, but runneth in a small stream; but the Spring that riseth afar off, by the accession of more waters by the way, groweth to a great River, over-flowing i •• banks; so doth wisdom over-flow in him, that beginneth to gather it betimes in his old age, to the refreshing of many more; when as another, that hath no • hearkened to instruction, remaineth destitute of wisdom to his last end.

There be many devices in a man's heart, nevertheless the counsel of the Lord shall stand; That is, men's thoughts are variable, now having thoughts to do thus, and afterwards thus, yet never doing what they have thought in many things; but it is not so with the Lord, all his thoughts and counsels shall take effect, in his good time. See the same, Psal. 33.

But to what end is this spoken? Rodolph. saith, In reference to that which went before, ver. 20. to direct us from whom to seek counsel, that we may be wise viz. not of men, for their thoughts and opinions are variable, but from God, and therefore from his Word, wherein he speaketh, and giveth us all his instructions.

Some, that we may not trust to men, who are so mutable and vain; but unto God only, all whose words and promises of good shall stand, and never fail; we may take it either of these ways.

The desire of a man is his kindness, and a poor man is better then a liar; Jun. Nothing so much to be desired of a man, as his benignity; That is, that he may show himself kind and bountiful, and he, that being rich doth not this, is not so good as a poor man, that hath nothing to be bountiful of, but yet is a true man; because such a rich man, to be excused from giving, lieth, saying, that he is poor, and unable to give; or if he be one that giveth, he doth it not out of a sincere and bountiful heart, but either hypocritically, seeking the praise of a bountiful man, or grudgingly, through the niggardliness of his heart; either of which ways he is a liar. Thus Junius, and Muffet after him.

But Lavater by his kindness more rationally understandeth the kindness, or mercy of the Lord, of whom it is spoken, ver. 21. This all men desire, but the wicked shall not obtain it, nor the righteous, that stand upon their own righteousness; but the poor penitent sinner, that casteth himself wholly hereupon for Justification; and such a poor man is better, then the rich Angel of the Church of Laodicea, who said he was rich, but was indeed poor, miserable, blind, and naked. But Lavater maketh no coherence of the parts of this verse.

Others either say the same with Junius, or expound it thus; Many men desire wealth, pretending that if they were rich, they would show mercy, and kindness to the poor; but in truth it is the covetousness of their hearts, and so they lie, in making this the pretence of their desire; and a poor man that is content, is better then such a man, a liar: But I rest in that, which expounds it of the mercy of God, and so it may be best rendered, being Hebr. 〈 in non-Latin alphabet 〉 , his mercy, and because God was spoken of immediately before, of the mercy of God.

The fear of the Lord tendeth to life, he that hath it shall be satisfied, he shall not be visited with evil. Here saith Lavater, are three benefits of the fear of God; 1. Life, which shall be long here, and forever hereafter. 2. To be satisfied in time of Famine, when others want. 3. To be kept safe from all evil, when others suffer evil; not that they who fear God, are free from sufferings, but because their sufferings are not evil, but good for them, according to that of David, It is good for me that I have been afflicted.

A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again. Of the slothful it hath been spoken before, in respect of his slow going about his business; now a greater degree of sloth is said to be in some; That is, of such as go with their hands in their bosom in cold weather, or in their pockets, being even unwilling to pull them out, to put meat in their mouths.

Some by 〈 in non-Latin alphabet 〉 understand a Frying-pan, wherein meat is ready to burn, unless it be soon turned, or taken out, as if that slothfulness had been set forth, whereby one will not make ready his own meat; and indeed the word signifieth as well a Caldron, and as some say, a Frying-pan, as well as a Bosom; but because it is said to put it to the mouth again, it must be meant of one set down to eat, but so slothful, that he puts his hand in his bosom, and will not so much as feed himself; as I have read of certain Gentlemen, in some parts of India, that do not so much as put their own meat with their hands into their mouths, but this is done by a servant, that attends upon each one of them, this is done in a place called Riboth.

Smite a scorner, and the simple will beware; reprove one that hath understanding, and he will learn knowledge. By the simple here understand one that is of an honest and docible nature, being ready, as a child, if he hath erred, upon admonition, or seeing stripes inflicted upon another; to return into the right way: By the scorner, one of an harsh and hard nature, upon whom admonitions will not work, but he sleights them all, for such an one are stripes; for the tractable, and such as are more easy to be reduced, it is enough to see them punished, to make them take better heed to their ways, or to reprove them only, for this works upon them more, then stripes upon the other.

One observeth here, that the word rendered understanding, properly signifieth the prudence of a Serpent, of which Albertus writeth, that if a place be haunted by Serpents, get but one of them, and kill, and burn it there, and all the rest will be gone afar off; so one being smitten, another is warned, and he that is, is happy, according to the saying,

And he is too precipitant, saith Cyprian, that will adventure to go where he hath seen another fall, and he is very unruly, into whom fear is not stricken, when another perisheth; but there is care of his own salvation in him, that avoids the way, wherein another man came to his death, and he is provident, that is made solicitous by others stripes.

He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. The word 〈 in non-Latin alphabet 〉 rendered wasting, signifieth breaking as the husbandman breaketh clods upon his land, and therefore by Vulg. is rendered afflicteth; it implieth both tearing with vile words, and making his estate to crumble by his riotous living; by chasing away of his mother, his hard usage of her is meant, whereby she is made to leave her house to provide for her self elsewhere. Such a son doth so shamefully, that he is by this means forever discredited amongst all men, neither will any man be for him, because it will be conceived, that he, who hath dealt thus by his own father and mother, will much more be injurious to his other benefactors.

Cease (my Son) to hear the instruction, that causeth to err from the words of knowledge. Jun. Cease to err from the words of knowledge, that thou mayest hearken to instruction. Vulg. Cease not to hear doctrine, neither be ignorant of the speeches of knowledge; but the Hebr. is word for word, as in New Translation, the meaning being, cease from hearing the teaching of those, that seduce to error, for thus he must needs do, that will hear true teaching to profit thereby; whatsoever he thinketh, that goeth to hear phanaticall men, who teach in corners, that he will only hear what they say, but their teaching shall not hurt him, shall find it contrary in the end, for he shall be tainted with error, and so go from the way of knowledge to his own destruction. In that he saith, Cease, he implieth a going formerly after such, from which to be turned, is as much as to be turned from the way of sin and wickedness, neither can the foul otherwise be saved. Thus, if we take the words as they lie in order, but by a little transposing of them, the reading of Junius may well stand.

An ungodly witness scorneth judgment, and the mouth of the wicked devoureth iniquity. Stripes are prepared for the back of fools, and judgments for scorners; that is, a false witness mocketh at speaking the truth and judgment giving accordingly, and he swalloweth iniquity when he speaks lies, and makes no bones thereof, as we use to speak; so Muffet. The word 〈 in non-Latin alphabet 〉 signifieth not only to swallow, but to precipitate, by the latter of which if we take it, this exposition may be good, the wicked sticks not, but hastily, and rashly uttereth lies. But take it for swallowing, as it may be expounded thus, the wicked Judge swalloweth such false witness, and proceedeth according to them as truths, and so giveth false judgment.

Lavater expounds it at large, the wicked swallow the wickednesses that they have done making nothing, as it were, of them, which is not to be misliked. But yet there is another exposition to be preferred, a false witness maketh judgment given by a Judge contemptible, because by his testimony the cause is carried so, as that wrong prevaileth against the right, and so wicked men are fleshed in their wickedness, and made bold to swallow any sin, hoping likewise to be justified by false witness, if they come to be judged; and the word 〈 in non-Latin alphabet 〉 being in hiphil, and so properly signifying, make derisible, or contemptible, makes for it. The word Judgment may either be taken for the Law of God, or the last Judgment, or clvill Judgment; but here it is taken the last of these ways. And there is a phrase not unlike to this, He drinketh in iniquity like water, which more confirmeth this sense; for the words verse 29. they are plain of themselves, although the wicked witness makes the eluding of true judgment, a matter of sport, yet he shall be judged in earnest therefore, and the fools back shall bear the sins which he hath made nothing of, when they shall prove grievous, and tormenting stripes unto him forever.

CHAP. XX.

WIne is a mocker, and strong drink raging, whosoever is deceived thereby, is not wise; the Vulg. drunkenness is raging, and the word 〈 in non-Latin alphabet 〉 signifieth any drink that inebriateth or maketh drunken, and so if we render the effect for the cause, it is drunkenness, and thus it will best agree, wine is a mocker; that is, when a man hath drunk thereof till his heart be merry, as was Nabal's, he doth ridiculously, all men being made to mock at him, but being more drunken, he falls to raging, fighting, and killing, if he can, any that come in his way.

It is an honor for a man to cease from strife, but every fool will be meddling. To make peace where strife is begun, is commendable, for blessed are the peace-makers; but to hold up strife when it is begun, is a wicked and foolish part.

The sluggard will not plow by reason of the cold, &c. Against the slothful, see before Chap. 19. 24. Now another of his properties is set down, and the punishment thereof, he that is not so hardy as to plow in all weathers, but at more favorable times, is a sluggard, and shall be in want when others have plenty, and if he beggeth, he shall have nothing given him, because unworthy.

Counsel in the heart of a man is like deep waters, but a man of understanding will draw it out. The meaning is, there is deep dissimulation in some men, who say one thing with their mouths, and think another in their hearts, but an understanding man by examining him, and wisely observing all passages in his answers and behavior, will find out the truth. Thus Muffet alleging Prusius. But Lavater understands it of wise counsel indeed, which an intelligent man will get out of him in whom it is, for his own better enabling. Also he propounds another exposition thus, A man having an intent to do one thing in his mind, pretending another, hath counsel in his heart like waters lying deep in the ground, but there is some wise man, who hath a special faculty to discern this, and not by his outward pretences to be deceived. And this should I prefer, but that the word used here for counsel is 〈 in non-Latin alphabet 〉 signifying not the intentions of wicked men, except the word wicked be added, but that in wise men, who for their profound learning are able to teach others, and do utter their grave and wise counsels, and instructions to benefit others; this they are well able to do, because knowledge in them is as a deep well of water, being nothing diminished by the drawing out of water, by reason of a continual supply of more water that cometh into it. Whereas it is said, A man of understanding draweth it out, the meaning is, he that cometh to learn of such a Master, and bringeth brains with him, shall in time be made like unto him in wisdom, as by drawing water out of a Well, a great and deep pit may be filled, and have depth of water in it as well as the other. So that the scope of this Proverb is, to stir up all that would be wise to draw water out of such [Note.] Wells by diligently, and according to their best understanding attending to them, but then they must not be like sieves that let the water run out again, but like whole Vessels, that will hold it, and profit in their manners hereby.

Most men will proclaim everyone his own goodness, but a faithful man who can find? Tremel. Many men will commend a man for his bounty, Hebr. many a man will cry a man his bounty, and it is thus expounded; Many will speak aloud everywhere in the praise of him, of whose bounty he hath tasted; but if that man hath cause to try his fidelity towards him, for all his goodness, or mercy, as the word 〈 in non-Latin alphabet 〉 signifieth, he shall hardly find one, amongst many, faithful to him, to requite, or do for him in his adversity. The reason of the difference in translating is, because 〈 in non-Latin alphabet 〉 signifying a man, is in the New Translation rendered each man, or each one, but without cause, seeing the sense is good, yea best, as it hath been already set forth, according to the other reading.

A just man walketh in his integrity, his children are blessed after him; That is, he, who useth no fraud, or deceit, in his dealings, to get an estate for his Children, but in all his dealings is upright, shall leave children like himself, unless they ungraciously degenerate, and so blessed likewise from generation to generation.

A King that sitteth in the throne of judgment, scattereth away all evil with his eyes. Hereby Kings are both taught their duty, to sit themselves in Judgment, and not to commit all matters to the judging of others, and the benefit coming hereby, they scatter away all evil with their eyes; wicked men seeing them so attent to adjudge the evil to death, or other sharp punishments, are so terrified by their presence, that they avoid the places, where they come.

As Plutarch writeth of Cato, that the Harlots of Rome could not endure to come in his sight; and it is certain, that a just and sober King, who is an enemy to drunkenness, and wrong, doth so work upon the spirits of his Subjects, that many of them are hereby moved to turn just and sober: wherefore all Kings are to think upon this, and not to put off all judging from themselves, that they may be free to follow their vain pleasures, and pastimes, for they are not set up for that, but for just judging of the people: so that it was well demanded of one once, that sued to the King to do him justice, but had answer, That he was not at leisure then to hear his Cause; art thou at leisure to be King, and reign? [Note.]

And Columella, from an Husbandman presseth to this, saying, That the King that doth so, is like to an Husbandman, that tilleth not his ground himself, but puts it out to others to plowing, which no good Husbandman will do; for he expects a better crop of his own plowing, then of any other man, because he will do it more carefully, and so destroy the thistles, and weeds, that would otherwise abound in his ground.

Who can say, I have made my heart clean, I am pure from my sin? This is by some understood, as if he had said, Who can be certain in this life of his Justification and Salvation? but because this is contrary to divers other places of Scripture, where a certain assurance is taught, as Rom. 8. 1 Joh. 3. 3. 2 Pet. 1. 10 Vasques himself waveth this, as not the meaning of this place.

Others yet of his sect, and he also, seek to elude the plain evidence of this place, against perfection of inherent righteousness in any man, by saying, that the meaning is, No Saint of God can say thus vain-gloriously, as boasting hereof, because in humility they all acknowledge themselves to be sinners; for no man can say, while he liveth here, either vain-gloriously, or truly, that he is clear from all sin, no not by grace assisting him, because there is the flesh fighting against the spirit, so that he cannot do the good that he would. See also, Phil. 3. 9.

Even a child is known by his doing, whether his work be pure, or whether it be right; That is, when he is young it may be discerned, what his disposition is, as in Ishmael at thirteen years of age, and in Josiah at eight.

It is said of Athanasius, when he was a Boy, that in playing he executed the Office of a Bishop, and was afterwards a famous Bishop indeed; and the Areopagites censured a Boy to die, because that having found a Quails Nest he cruelly digged out the eyes of the young: From whence they gathered, that if he should live to be a man, he would be most cruel towards those that were under him: yet sometimes we are deceived herein, for some who are addicted to goodness in their Childhood, degenerate when they are of more years; and contrariwise. Some, saith Lavater, because the Hebrew word signifieth as well is hidden, as known, expound it so; then Children betimes learn the art of dissembling their nature, and are not known till afterwards, of what disposition they are.

The hearing ear, and the seeing eye the Lord hath made, even both of them; That is, not only the bodily eye and ear, which are so useful for us in this life, but also the ear, and eye of the mind to hear, and understand, and obey, and walk in his ways; we have not these of ourselves, but he giveth them, who hath made us, and all our members, and faculties of body and soul; wherefore our Lord said to his Disciples, To you it is given to know the mysteries of the Kingdom of heaven, but to them it is not given, that hearing they might hear, and not understand, &c. He had said before, ver. 11. Even a child is known, whether he be pure; but here, if he be so, it is given him of God, for he hath made the hearing ear, and the seeing eye. Therefore Petrarch saith well, all the Doctors that are, have been, or shall be, cannot kindle one whit, unless there be some sparks within in the mind, which being holpen, and stirred up, by the spirit of the teacher, may lay hold upon the tinder of Discipline, otherwise he seeks to blow [Note.] up the fire in vain. And this should make us both to seek to God by prayer, and to impute the grace, that is in us, to him.

If by the hearing ear, and seeing eye, we understand the bodily ears and eyes, then it followeth, that they should be used aright to hear his Word, to see his Works, to discern hereby his infinite power and wisdom, and to glorify him accordingly, [Note.] and not to turn them to hear, and see vanity, whereby we may be corrupted; for this, saith Chrysostom, is against nature; but to hearken and look to the other, whereby virtue may be attained, is according to nature, as we may see, because that naturally at the hearing, or seeing of horrible wickednesses we are commonly astonished, but at the hearing of things excellently done, we are affected with joy. Likewise, if we speak of obscene things, we are made to blush; if with our hands we steal, we hide it; and also committing Adultery, or any other gross wickedness.

Lastly, he is said to make the ear to hear, and the eye to see, to intimate his all-seeing eye, and all-hearing ear, that we may everywhere walk as in his presence, living in his fear always, and never daring to commit iniquity.

Upon verse thirteen I will say no more, but what hath been said before against Idleness.

It is naught, it is naught, saith the buyer, but when he is gone away he boasteth. Here the fraud of men in buying and selling is laid open: he that is to buy, in policy dispraiseth the thing to be bought, that he may have it the cheaper; but having bought it, he glorieth in his good penny-worth; but this is an evil deceit, that shall not go unrevenged, 1 Thess. 4. 6. No more then oppression.

It is by some applied Spiritually, to one that is moved to get eternal life, and to this end to fast and pray, to flee all sin, and afflict himself for his sins, and to liberality to the poor; he at the first setteth light by heaven, if he must pay so dear for it, but having attained it, he glorieth; but it is best to hold us to the literal sense.

There is gold, and a multitude of rubies, but the lips of knowledge are a precious jewel. Of this see before Chap. 3. 14, 15.

Take his garment, that is surety for a stranger, and take a pledge of him for a strange woman. Against surety-ship see before Ch 6. 1. But here it is said, Take his garment, which may seem to be contrary to the Law. Deut. 24. Exod. 22. where the taking of the garment of the poor for a pledge is forbidden, or at the least to keep it all night. But to this some say, that it is not meant of sureties, who by their own temerity and rashness, bring themselves to poverty, for they are well worthy to be thus punished, or if no man, though through his own fault brought to poverty may be thus used, then it is to be taken, as spoken to terrify from surety-ship; or because by the garment here spoken of, that is meant wherewith one covereth himself to sleep, as appeareth, Deut. 24. Exod. 22. and of a surety it is said before, Give no sleep to thine eyes. We may understand it as meant, that he should have no rest that adventured to do thus, through the great want even of necessaries.

Touching the next words, A pledge for a strange woman, in the margin of the Hebrew Bible, it is indeed a feminine singular, but in the text a masculine plural, and his pledge for strangers; and thus it is rendered in vulgar Latin, and the meaning is nothing else, but that of him, that is so foolish as to be a surety, the creditor should do thus, nothing doubting of the lawfulness of the fact, for which the same is said over again the second time, and the number is varied, Strangers, for a stranger, to show, that it should be done thus, not in one, but in all cases, the sureties very garment should be taken for a pledge, that others by him might learn more wit, and cautelousnesse.

Bread of deceit is sweet to a man, but his mouth shall be filled afterwards with gravel; Heb. the bread of lying, that is gotten by lying and dissembling is pleasant at the first, men have great joy when their frauds take effect for a time, but afterwards it proveth gravel in their mouths, that is, as Lavater saith, like little stones that hurt the teeth, and cannot therewith be broken, and going down into the stomach cannot be digested, but lie heavy there. So goods evil gotten hurt him afterwards that gets them, bringing pain unto him, and lying heavy upon his conscience, unto which heaviness, nothing lying heavy upon, or oppressing the stomach is comparable.

Every purpose is established by counsel, and by good advice make war. The vulg. for these words, by good advice make war, hath, wars are to be handled by governments, that is, there being Captains, and other officers, expert in warfare in the Army. Here counsel taking about all weighty affairs, as also Chap. 15. 22.

Of Tale-bearing, spoken of verse 19. see Chap. 11. 13. Verse 20. Whose curseth father or mother, his lamp shall be put out in obscure darkness; that is, he shall be put to death, and so have the light of his life turned into utter darkness, where there is weeping and gnashing of teeth; for that such be put to death, it is decreed Exod. 21. 17. and the same is said again, Chap. 30. 11.

An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. This is by Lavater applied to children that make away their parents, to come to their inheritance, such wickedness shall not go unpunished. He also applieth it to them, that desire to have their parts given them before the time, like the Prodigal son, see what a blessing followed upon it. Therefore Syracides adviseth parents not to part with their inheritance to their children before their death; and it is a saying, One father can better keep ten sons, then ten sons one father.

Some by an inheritance hastily gotten, understand worldly goods, in getting which a man stayeth not till they come in by honest labor, but he useth unlawful means that he may soon be rich; he may increase apace for a time, but in the end his wealth shall waste and melt away again, by God's just cursing it instead of blessing: we may follow either of these.

Say not thou I will recompense evil, but wait on the Lord, and he shall save thee. This is to the same effect with that of the Apostle, Avenge not yourselves, commit this to God, and so thou shalt better and more certainly be delivered from thine enemies, that wrong thee intolerably from time to time.

There is nothing that a man is more prone unto, then being wronged, to take revenge, according to Juvenal, Revenge is good, and sweeter then life it self: Therefore Lavater commendeth these considerations unto us, that we refrain here-from; 1. That God beareth more at our hands. 2. We haply have deserved it, if not one way, yet another. 3. No wrong can be done us without God's providence, as David spake touching Shimei. 4. To revenge ourselves were to usurp his office, who is Judge of us all, and so to incur the danger of his judgments against usurpers, so that by revenge taking, we hurt ourselves much more, then those that wrong us.

Mans goings are of the Lord, how then can a man understand his own way? that is, whether by his goings we understand his going with his body about any matter, or of his mind in the way of grace, all are of the Lord, his very going forth to war, or about any business, and the success is from God; or when he setteth forth, it is not known to man whether he shall be able to go on or no, much more his going in the straight way, that leads to life; for of this it is said, He works the will and the deed of his own good pleasure; far stretching then is his providence even to every man every time that he goeth forth, which is said, in him we live, move, and have our being. And if we go in the good way, let us thank God for it, as being set hereinto by him. How then can a man understand his way, or his own way according to some? and both are true, a man knoweth not the way whereby God thus worketh and ordereth all men's goings, neither knoweth he when he is about to take into any way, what shall be the event thereof, for this is only known to God; but because God guideth and orders all events, who is our Father, we learn to be content, although things succeed not according to our [Note.] desires, our Father yet will see, that all shall finally work together for the best.

It is a snare to a man to devour that which is holy, and after the vows to inquire. Sacrilege by the consent of all is here taxed, and this is of two sorts, as Lavater hath it; 1. When that which hath been already sanctified is taken away. 2. When after vowing anything to be sanctified to God, a delay is made, and the thing devoted is not given.

Many other Expositions are also given by others, but of all, that seemeth to me the best, which saith, that it is meant of Tythes, which God most anciently sanctified to the maintenance of his worship, and lands and other things devoted unto him. The man that devoureth these, brings himself into a snare, and the case being plain that he ought not so to do upon pain of a curse, he is put to it to devise how to justify this his wicked fact, and to inquire and find out reasons for this purpose. The ground of this, see Levite. 27. 14, 15, &c. and v. 30. where fields and houses devoted to God, are said to be sanctified, and tithes holy to the Lord. Some restrain it to the devouring or eating of a beast at home, which a man had vowed, and then devising how to justify it. Some to the devouring of that sanctified, and giving a worse for it; but these may be also included. The Vulgar, It is a snare to a man to devour the Saints, and after vows to retract, or to retract vows, expounded thus, to devour their goods by taking them away, and having so done, to treat about devoting them to the Lord. But the word is 〈 in non-Latin alphabet 〉 the sanctified thing, and therefore the Exposition before going is to be preferred, as most genuine. And hereby it appears what a foundation of destruction they lay to themselves, that go about to take the Tythes away, and otherwise to make allowance to [Note.] the maintenance of Ministers; for this is to come into the snare here spoken of, and therefore we are to pray to God to keep the Rulers of the land, that they do not so, but count all devices about the foresaid future maintenance, but the enquiring after vows here censured.

A wise King scattereth the wicked, and bringeth the wheel over them. Here it is alluded to the Husbandmans doings touching his corn, which he thresheth with a wheel; so the King teareth, as it were, the wicked, as straw from the come, to their great pain by his severe censures, that all may be made to fear to do the like. Some more probably understand this as of a kind of punishment by a wheel, unto which the malefactor being fastened was first turned up aloft, as the wheel was turned, and then down in an heap of ashes, where he was smothered to death, or if not at the first time, being turned down again and again, unto which it is alluded, Psal. 83. 13. Make them as a wheel, and as the stubble before the wind. Some think it to be alluded to the wheel of fortune, whereby they that are now aloft by prosperity, are brought down to the lowest ebb of misery; so a wise King dealeth with the wicked of what estate or degree soever they be, he pulleth them down, and sets others that are better up. The Reader may follow whether of these he pleaseth but I have passed my sentence already. The Vulgar for rotam, wheel, hath fornicem an arch, which was a thing that was wont of old to be erected by great men for a monument, as it is said of Saul, that he did: but the King by turning this down▪ and levelling it with the ground, rooteth out the memory of such evil and wicked men.

The spirit of man is the candle of the Lord, searching all the inward parts of the belly; that is, with such reason God hath endued a wise King, of whom he spake before Verse 26. as that he findeth out, as by candle-light, wickednesses, as closely hidden, as that which is in the belly, to punish them. To the same effect it was said, A divine sentence is in the mouth of a King. Lavater expounds it thus, the spirit of a man is as plainly seen by the Lord, as a candle lighted by us, and he by his All-seeing eye pierceth into the most secret parts of man, that is, the inward thoughts of the heart. If it be understood of man in general, this meaning is good, or rather it may be resolved thus, man's soul is a light through understanding by God's making it so, piercing even into the things that are within him as the Apostle saith, No man knoweth the things of a man, saving the spirit that is in him. And wherefore are we here put in mind of this? to strike a fear into us of doing ought, which we fear may come to light; for how can it but come to light, to which our spirit is privy, which is the very light or candle of God, whereby he seeth into every man's heart? I think it is first to be understood, as spoken ad oppositum, to that which was before said of a King, and accordingly it is true in some measure in every wise man, although most in a King, as was seen by experience in King James 1605. and the light in him above others to discern that work of darkness of the Gunpowder-Treason, and to scatter the plotters thereof, the knot of wicked Traitors. Secondarily it also showeth, that nothing within us is hid from him that is wisest of all, whose lights, our spirits that know all within us, are, and therefore are ready to accuse and condemn us, if we do evil, as Rom. 2. the word rendered candle, is 〈 in non-Latin alphabet 〉 light.

By mercy and truth the King is preserved, and by mercy his throne upholden. This being spoken also of the King makes it more probable, that verse 27. coming between verse 26. and this, is meant of the King also. By mercy, here understand his not being over rigorous, or extreme in punishing, nor exacting of monies from his subjects, by truth, his standing to his word and promise, of which I spake before, but of these two the one is spoken of again, as establishing his throne, to show, that mercy principally ingratiateth a Prince with his people. To this end Lavater capitulateth to these sayings, Antonius said, nothing becometh a Roman Emperor so much as clemency. Antigonus King of Macedon, being persuaded, when he had taken Athens to set a strong garrison there to keep them under, answered, that he was always of the mind, that there was more force in clemency then in violence. And Cato advised Potentates sparingly to use their power, that they might always use it: Tully, no man ever held violent Empire long.

The glory of young men is their strength, and of the old their gray hairs.

The blueness of a wound cleanseth away evil, so do stripes the inward parts of the belly. Jun. Blewnesse and wounds purge the wicked, and stripes entering into the inner parts of the belly; that is, severe dealing, and sharply reproving the wicked ofttimes, is an occasion of his repentance in his very heart, and consequently of his serious turning from his sins, which are as wounds in the soul, and so these stripes and wounds are healed. Hebr. Blewnesses, a wound a purgative in evil, and stripes, the inward parts, where must needs be understood, a purge of the inward parts, to which the sense already given agreeth very well.

CHAP. XXI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXII.

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

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

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

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

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

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

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

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

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

Thorns and snares are in the way of the froward, he that keeps his soul shall be far from them. Thorns prick and hurt, and snares hold, and trouble such as are taken therein; in saying then that these are in the way of the perverse, or wicked, he meaneth sins are as snares, taking, and holding the wicked to their destruction, and as thorns pricking and galling their conscience, and particularly sins that they fall into, through the worldliness of their minds, the cares of this life, for they in special are sometimes compared to thrones and briars, and sometimes