Commentary on the Old Testament Volume 2-4

CHAP. XXIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXIV.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rejoice not when thine enemy falleth, &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXV.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXVI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXVII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXVIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A man that doth violence to the blood of any person shall fly to the pit, let no man stay him. The word 〈 in non-Latin alphabet 〉 rendered violence, signifieth also to calumniate, and it is rendered in vulgar Latin, and expounded as cohering with ver. 16. wherein a Princes covetousness is taxed, here his picking a quarrel with men that have wealth, and taking away life to satisfy his covetous desire the more; now the prince that doth thus, saith he, shall fly; That is, come soon to destruction, his blood being shed for the blood that he hath shed, and none shall be able to stay him from this his deserved end; so that as he that hates covetousness shall prolong his days, ver. 16. so the covetous, who is so greedy of gain, that he takes away the life of the owners thereof; although he be a King, shall be suffered to live but a short time after; and therefore it may be inferred, as by Junius, That he shall shorten his days.

Whereas some by the pit understand the Cistern, and expound it of his taking water, and washing his hands, to declare his innocence, for which yet he shall not be believed, although the word 〈 in non-Latin alphabet 〉 signifieth a Cistern, whereinto water is put, or runneth, for it also signifieth the Grave; it agreeth not with sense, for although Pilate caused water to be brought unto him in a bason to wash his hands therewith to such an end, yet it hath not been usual for Princes to run to a Cistern to do so, and if it were, it cannot be meant here, where the shortening of his life is spoken of contrary to the prolonging thereof before said, and therefore the former exposition stands firm and sure.

There be indeed many expositions more brought, as that a man's guiltiness in his own conscience is here meant, which makes him hide himself for fear in some sepulcher or dark cave of the earth, or that after so crying a sin committed, he shall fly and seek to hide himself in some secret place, but none shall be able to stay or hold him, so as that he shall not be brought forth and executed, which last of the two is not to be misliked neither; and what hath been said of a Prince, shall be verified much more in all other men, that imbrue their hands in blood.

He that maketh haste to be rich shall not be innocent. Touching walking uprightly, Vers. 18. and a man's tilling his land, whereby plenty comes, it hath been spoken before, and therefore I omit them here. For this 20. Vers. he that maketh haste to be rich is opposed to a faithful man, that shall have blessings abundantly; as therefore by a faithful man one is meant, that is just and true in all his dealings, and without fraud or guile, and that so attendeth to his worldly business, as that he neglecteth not the worship and service of God, who only is able to bless him; so by him that makes haste to be rich, a man unconscionable in his dealings, who hasteneth so to get the world, that he regards not right or wrong, neither will he lose so much time, as to attend upon God in his service, but so soon as he is up in the morning hasteneth to his work, toiling both himself and his servants unreasonably for this end, such an one cannot be innocent, and therefore as Junius hath it, shall not go unpunished.

To accept of persons is not good, for a piece of bread that man will transgress; see before Chap. 18. 5. it is spoken here to Judges that are corrupt, and may well be numbered amongst those that make haste to be rich, and the meaning is, for any little gain they will pervert true judgment, so doth he prevail with them that come with bribes.

He that hasteth to be rich, hath an evil eye, and considereth not that poverty shall come upon him; Jun. A man of an evil eye hasteth to be rich, expounded this amongst those spoken of before verse 20. who make haste to be rich; the envious man is here noted to be one, that is, he who is so sparing, that he grudgeth at that which comers in (whom he biddeth eat at his table) do eat and drink, against which it was spoken before Chap. 23. 6. He is here threatened one day to be wiped on the sudden of all that he hath by such unreasonable parsimony gotten, either by some casualty, or at his death.

He that rebukes a man shall find more favor afterwards, then he that flattereth with his tongue; The word rendered afterwards, is 〈 in non-Latin alphabet 〉 signifieth after me, and therefore some think it is meant after my example, who spare none; some by alleging the sayings in this my Book, as need requires, but they expound it most rightly, that judge the letter 〈 in non-Latin alphabet 〉 to be redundant, rendering it therefore also afterwards; that is, although it be a thankless office to reprove another, how justly soever, and at the first the party reproved in his heat giveth ill language to his reprover, yet upon further consideration being moved by his reproof to repent, whereby some good redounds unto him, he will thank him, and he will count him a better friend then the flatterer, by whose flattery being drawn, he meeteth with mischief at the last, whereby he seeth that he was abused by him, but dealt faithfully with by the other. And therefore let him that is wise, if he be reproved justly, think upon this, and hear it with patience, and let us not for the present impatience of the reproved, cease from this necessary Christian duty.

Who so robbeth his father and mother, and saith, it is no transgression is the companion of a destroyer; Jun. of a murderer, respecting the sense, which is all one. This is spoken against such ungracious children, as because they think their parents goods are, and shall be theirs, they need not make any conscience of stealing, and spending them as they lust, or taking commodities on their score without their consent, which they must pay to their great hindrance, or such as after their fathers decease deal harshly with their mothers, even depriving them of their dues. This is so far from not being the sin of theft, as that it is worse then any other theft, such a son shall be counted, and suffer, amongst murderers.

Of the proud stirring up contention, verse 25. see before Chap. 13. 10. for the next words, He that puts his trust in the Lord shall be made fat; this is opposed to pride, because the proud man trusteth in his own strength, wealth, or wit, and not in the Lord, he moveth strife, whereby great matters are brought to small, but he that trusts in God shall be fat and full, that is, have a plentiful estate. But it is commonly noted by Expositors that for these words, The proud in heart, Heb. is large, or dilated in heart, whereby R. Levi understands both proud and covetous, for he is of a dilated heart also, because his desire is inlarg • d to worldly goods without measure, and covetousness is as much the cause of contention as pride. And he trusts not in God anymore then the proud, but in his riches, for which well may be that trusts in God be opposed to them both. They may make much striving, the one to get honors, the other worldly goods, but he that trusts in God, takes the right course indeed to attain them.

Who so trusteth in his own heart is a fool, but who so walketh wisely shall be delivered. He that trusteth in his own heart, is he that thinks himself wise enough, and that for anything to be done, he needeth not the counsel or advice of others: Such a man shall find afterward to his cost, that he hath done foolishly, as David confessed, when of his own head, not regarding the good counsel of Joab, he had caused the people to be numbered. This was also verified much more in Rehoboam, who trusted to his own heart, and such as he was, and forsook good counsel: and Jeroboam, who according to the dictate of his own heart, sought to establish his Kingdom by Idolatrous worship of his own inventions: after whom many Christians have gone since, devising of their own head new ways of worshipping God, to the corrupting of the Church, and the great disturbance of the peace thereof. On the other side, he walks wisely, that takes counsel of the wise and doth accordingly, to him it is here promised, when others, that trust to their own hearts shall fall into mischief, that he shall be delivered here from, and live in prosperity.

Some understand trusting in a man's own heart, of following the lusts, and desires thereof, and some of his rashly putting himself upon dangerous enterprises, trusting to wade through them well enough by their own valor; but we may rest in the first, as most genuine.

He that giveth to the poor shall not lack, but he that hideth his eyes, shall have many a curse. To the same effect Chap. 22. 9. It is the surest way to enjoy God's blessing, and be continually supplied with necessaries, to give alms; but to be in danger of his curses, and to be cursed by the poor, to turn from them, and not to look upon their necessities, as Dives would not upon Lazarus, to be cursed in their goods and children, in their bodies and souls, Math. 25.

Vers. 28. This hath been expounded before, Vers. 12.

CHAP. XXIX.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXX.

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

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

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

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

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

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

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

Surely I am more brutish then any man, and have not the understanding of a man in me; I neither learned wisdom, nor have the knowledge of the holy; Heb. and Sept. and I knew the knowledge of the Saints, where the Sept. insert, as was noted before, God taught me wisdom; for further explication of the meaning. I am now through my gross Idolatry become more brutish then any man, for although other men of Israel had been Idolaters in times past, as is shown in the book of Judges, yet now there was no Idolatry in Israel that we read of, either in Solomon's time, till he brought it in, nor in all David's or Saul's, and when any were so foolish as to serve Idols, yet not one was ever to be found before Solomon, that being a wise man, and most remarkable for his devotion towards the true God, turned Idolater. And if it be thus understood, all things here spoken agree very well, and it is put out of question, that Solomon repented, and obtained mercy again to be saved;