Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. XIII. Vers. 1. A wise son heareth his Fathers instruction.]

HEbr. Is the instruction (or discipline) of his Father; he was not natus sapiens (as Apollonius) sed factus, not born wise to salvation, but made so by his Fathers discipline, as Solomon, Prov. 4.4. See the Note there.

But a scorner heareth not rebuke] Or, heareth and scareth, as Lots sons in law, as Eli's sons, and (afterward) Samuel's. Samuel succeeds Eli in his cross, as well as in his place, though not in his sin of indulgence. God will show, that grace is by gift, not by inheritance, or education. Ciceroni degenerem fuisse fili ••• constat, & sapiens ill Socrates liberos habuit matri similiores quam patri, saith Seneca. Cicero had a son nothing like him; so had Socrates.

Vers. 2. A man shall eat good by the fruit of his mouth] See the Note on Chap. 12. verse. 14. and on Chap. 10. verse. 6. and on Mat. 12.37.

Vers. 3. He that keepeth his mouth] As the guard keepeth the gates in a siege. God hath set a double guard of lips and teeth before this gate; and yet unless he himself set the watch, and keep the door, all will be lost, Psal. 141.3.

But he that openeth wide his lips] As she did her feet, to multiply her Whoredomes, Ezek. 16.25. 〈 in non-Latin alphabet 〉 Gaping-mouthed men are noted for fools by Lucian and Aristophanes. An open mouth is a purgatory to the Master say we. And cave ne feriat lingua tua collum tuum, say the Arabians in their Proverb; Take heed that thy tongue cut not thy throat.

Vers. 4. The soul of the sluggard desireth, &c.] Vult, & non vult piger (so the Vulgar reads it) The sluggard would, and he would not: he would have the end, but he would not use the means; he would sit at Christ's right hand, but he would not drink of his cup, or be baptized with his baptism. Lyra compares these men to Cats that would fain have fish, but are loath to wet their feet. (This is an English Proverb; for Lyra was a famous English Jew, and flourished in the year of Grace, 1320.) Affection without endeavor is like Rachel, beautiful, but barren.

But the soul of the diligent shall be made fat] i. e. Those that work as well as wish, that add endeavors to their desires, as 2 Cor. 8.11. David ravished with the meditation of the good man's blessedness, presently conceives this desire and purlues it; not, Oh that I had this happiness! but, Oh that I could use the means, that nay ways were so directed, Psal. 119.4, 5.

Vers. 5. A righteous man hateth lying] Hateth it as hell, Rom. 12.9. I hate and abhor lying saith David, Psal. 119.163. and yet among other corruptions, he had an inclination to this sin. See how roundly he tells three or four lies together, 1 Sam. 21.2.8. and 1 Sam. 27.8, 10. but he both hated it in himself, and prayed against it, Psal. 1 • 9.29.

But a wicked man is loathsome] Stinks above ground; a liar especially is looked upon as a Pest. Riches cannot make a man so graceful, as lying will disgrace him; for a poor man walking in his integrity, is better than a rich man that is a liar, Prov. 19.22. Hence the liar denies his own lie, because he is ashamed to be taken with it. Some read it thus; A wicked man maketh others loathsome, and casteth shame upon them, sc. by raising or reporting lies of them, by blasting or blemishing their good names. Thus Core and his Complices sought to cast an odium on Moses; the Pharisees upon our Savior, the Arians upon Athanasius, the Papists upon Wycliffe, whom Bi • ius slanders for his missing the Bishopric of Worcester, to have fallen upon that successful contradiction; like as the spiteful Jews said Paul did, because he could not obtain the High-priests daughter to wife.

Vers. 6. Righteousness keepeth him that is upright] That, though belied or otherwise abused, he will not let go his integrity, Job 27.5. David's feet stood on an even place, Psal. 26.12. The Spouse, though despoiled of her veil, and wounded by the watch, yet cleaves close to Christ, Cant. 5. Not but that the best are sometimes disquieted in such cases; for not the evenest weights, but at their first putting into the balance; somewhat sway both parts thereof, not without some show of inequality; which yet after some little motion, settle themselves in a meet poise and posture.

But wickedness overthroweth the sinner] Hebr. the sin, as if the man were transformed into sins image. What is the transgression of Jacob? Is it not Samaria, Mic. 1.5. Tubulus quidam paulo supra Ciceronem Praetor fuit • homo tam projecte improbus ut ejus nomen non hominis sed vitii esse videretur, saith Lipsias. The Pope is called the Man of sin, 2 Thess. 3.2. to note him Merum scelus, saith Beza, made up merely of sin.

Vers. 7. There is that maketh himself rich] Such 〈 in non-Latin alphabet 〉 (as the witty Gretian calleth them) there are not a few, that stretch their wing beyond their nest, that bear a port beyond their estate, that trick up themselves with other men's plumes, laying it on above measure in clothes, fair building, &c, when not worth a groat, but die in prison, or make a fraudulent composition. This is no better before God than rapine and robbery.

There is that makes himself poor, &c.] As the new-elected Pope doth, when in his Lateran procession, he casts among the people pieces of brass and copper, saying, Silver and gold have I none, but such as I have I give you. So the Friats are a race of people (saith one that hath been long amongst them) that are always vowing obedience, but still contentio • s: Chastity, yet most luxurious: Poverty, yet everywhere scraping and covetous. No Cappucine may take or touch silver; at the offer of it he starts back, as Moses from the Serpent; yet he carries a boy with him that takes and carries it, and never complains of either metal or measure. We had in King Stephens days a rich Chancellor of England, who yet was, and would be called Roger paupere censu.

Vers. 8. The ransom of a man's life are his riches] They may help a man out at a dead lift, and get him a release out of captivity, or a lease of his life. Slay us not, say they, Jer. 41.8. for we have treasures in the field, &c. So he forbore and slew them not among their brethren. Some read it thus, The price of a man's life are his riches. It costs him his life that he is rich, as Naboth, and as many Turkish Visiers. In the days of Caligula the Tyrant, publicum crimeu fuit, divicem fuisse, it was crime enough to be rich: And in the reign of Henry the second of France, many were burned for Religion as was pretended: but indeed, to satiate the covetousness of Diana Valentina the Kings Mistress, to whom he had given all the confiscations of goods made in the Kingdom, for cause of heresy.

But the poor heareth not rebuke] He scapes many times as not considerable, as not worth a chiding, as under law. In a Tragedy there is no place for a poor man but only to dance, as Arian hath observed upon Epictetus.

Vers. 9. The light of the righteous rejoiceth] As the Sun rejoiceth to run his race, and seemeth sometimes to suffer eclipse, but doth not. A Saints joy is as the light of the Sun, fed by heavenly influence, and never extinct, but diffused through all parts of the world.

But the Lamp of the wicked shall be put out] Their joy is but as the light of a Candle, fed by base and stinking matter, soon wasting and ending in an offensive snuff. The light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his Tabernacle: and his Candle shall be put out with him. Job 18.5, 6. Ecquandone vidisti stammam stipula exertam claro strepitu, largo fulgore, cito incremento, sed enim mater alevi, caduco ine endio, nullis requiis? Solomon compares it fitly to a handful of brush-wood, or s • are thorn under the pot. Eccles. 7.6.

Vers. 10. Only by pride cometh contention] Hebr, dabit jurgium. Pride if there be no cause of contention given will make it. Transcend • , non obedio, perturbo, is the Motto written upon prides tripple-crown. A proud person is full of discontent: nothing can please him, &c. Just like one that hath a swelling in his hands, something or other toucheth it still, and driveth him to out-cries. Pride maketh a man drunk with his own conceits, Hab. 2.5. The proud man is as he that hath transgressed by wine: And drunkards we know are quarrelsome. The Corinthians had riches, and gifts, and learning: and carried aloft by these waxen wings, they domineered and despised others, 1 Cor. 4.8. they were divided and discontented, 1 Cor. 3.3. and these over-flowings of the gall and spleen came from a fullness of bad humors. Pride is a dividing distemper: gowty swoln legs keep at a distance: bladders blown up with wind spurt one from another, and will not close: but prick them, and you may pack a thousand of them in a little room.

But with the well-advised is wisdom] The meekness of wisdom (as St. James hath it, Chap. 3.13.) of the which we may well say as Tertullus said to Felix, Acts 24.2. By thee we enjoy great quietness. It was a great trouble to Hama • to lead Mordecai's Horse, which another man would not have thought so. The moving of a straw troubleth proud flesh: whereas humility if compelled to go one mile, will go two for a need: yea, as far as the shoes of the Gospel of peace can carry it. The wisdom from above is peaceable, Jam. 3.

Vers. 11. Wealth gotten by vanity shall be diminished] De male quasitio • ix gauget tertius haeres. Ill gotten goods fly away without taking leave of the owner: leaving nothing but the print of talons to torment him. Prov. 23.5. Many when they have a loss in their riches, it is as it were raked out of their bellies, Joh 20.15. A piece of their very heart goes with it.

But he that gathereth by labor, shall increase] Howbeit sometimes it is otherwise; Master, we have labored all night and taken nothing. Behold, is it not of the Lord of Hosts, that the people shall labor in the very fire, and the people shall weary themselves for very vanity? Hab. 2.13. There is a curse upon unlawful practices, though men be industrious, as in Jehoiakim, Jer. 22.

Vers. 12. Hope deferred maketh the heart sick] Hopes hours are full of eternity: and how many see we lie languishing at Hopes Hospital, as he at the Pool of Bethesda? Spes in terronis incerti nomen boni spes in divinis nomen est certissimi, Heb. 11.1. Hope unfailable, Rom. 5.5. is founded upon faith unfeigned, 1 Tim. 1.5.

But when the desire cometh] As come it will to those that wait patiently upon God: (for waiting is but hope and trust lengthened) Deo confisi, nunquam confusi. The vision is but for an appointed time; therefore wait, Hab. 2.3. you shall be well paid for your patience. We are apt to antedate the Promises, and to set God a time, as they ( Jer. 8.20.) looked for Salvation at Summer at furthest: We are short breathed, short-spirited: But as God seldom comes at our time, so he never fails at his own: and then he is most sweet, because most seasonable.

Vers. 13. Who so despiseth the Word, shall be destroyed] Bishop Bonners Chaplain called the Bible (in scorn) his little pretty God's Book. Gifford and Reynold, said, it contained doctrinam peregrinam strange doctrine, yea, some things profane and Apocryphal. The more modest Papists account Traditions the touch-stone of doctrine, and foundation of faith: And repute the Scriptures to be rather a kind of storehouse for advice in matters of Religion. We account them the Divine beam, and most exact balance. Cor & animam Dei, the heart and soul of God, as Gregory calleth them; the best fortress against errors, as Austin, &c. though some of our sublimated Sectaries blaspheme that blessed Book as a dead letter, and a beggarly element.

But he that feareth the Commandment] That honoreth the Scriptures, and trembleth at the Word preached, as King Edward the sixth did (that second Josiah ) and as Queen Elizabeth (his sweet sister Temperance, as he used to call her) who when the Bible was presented to her as she rode triumphantly thorough London after her Coronation, she received the same with both her hands: and kissing it, laid it to her breast, saying, that it had ever been her delight, and should be her Rule of Government.

Vers. 14. The law of the wise is as a well of life] Or, the Law to the wise is a fountain, &c. whence he may draw the best directions and helps to holiness and happiness. It confines him to live in that element where he would live, (as if one were confined to Paradise where he would be) though there were no such Law. The wicked, on the contrary, leaps over the pale after profit and pleasure, and falls upon the snares of death; as Shimei sought his Servants, lost himself.

Vers. 15. Good understanding giveth favor] See this exemplified in Joseph, David, Daniel, Paul, Acts 27.43. & 28.2. God oft speaketh for such in the hearts of their enemies, who cannot but admire their piety and patience, and spend more thoughts about them than the world is aware of; as Darius did about Daniel when cast into the Den. Natural conscience cannot but do homage to the Image of God stamped upon the natures and works of the godly; when they see in them that which is above the ordinary nature of men, or their expectation, they are afraid of the Name of God, whereby they are called, Deut. 28.9, 10. and are forced to say, Surely this is a wise and understanding Nation, Deut. 4.6. God is in this people of a truth, 1 Cor. 14.25. Certainly this was a righteous man, Luk. 23.47.

But the way of transgressors is hard] Or rough and rugged. Satan is a rough harsh Spirit, (hence Devils are called Sheguirim, hairy ones, Levite. 17.7. Satires, Isa. 34.14.) So are all his; 〈 in non-Latin alphabet 〉 , fierce, heady, high-minded, 2 Tim. 3.3, 4. living in malice and envy, hateful and hating one another, Tit. 3.3. Such were Ishmael, Esau, Saul, Antiochus, (that little Antichrist) the Pope, that 〈 in non-Latin alphabet 〉 , and our Richard the third; who well knowing it was no good policy to play the Devil by half deal, resolved to leave never a rub to lie in the way that might hinder the running of his bowl: and hence was he so infinitely hated of all.

Vers. 16. Every prudent man dealeth with knowledge] Observes circumstances, and deports himself with discretion: thrusts not himself into unnecessary dangers, carves not a piece of his heart but to those he is well assured of. See an instance of this prudence in Ezra, chap. 8.22. in Nehemiah, (chap. 2.5. He calls it not the place of God's Worship, (such an expression that Heathen King might have disgusted) but the place of his Fathers Sepulchers,) in Esther, who concealed her Stock and Kindred till she saw her time; in Christ, when he was tried for his life: in Paul, Acts 23.6. & Act. 19.10. he lived two years at Ephesus, and spake not much against the Worship of their great Goddess Diana, verse. 37. The prudent shall keep silence in an evil time. Amos 5.13. 'It is not good provoking evil men that are irreformable: nor safe pulling a Bear or mad Dog by the ear.

But a fool layeth open his folly] Plasheth it, and setteth it a sunning, as it were, by his head-long head-strong exorbitances: by his inconsiderate courses he openly bewrays and proclaims what he is: he sets his folly upon the cliffe of the rock, that it should not be covered, Ezek. 24.7.

Vers. 17. A wicked messenger falleth into mischief] Incurs the displeasure and just revenge of them that sent him: Or at least, of God, in case of their slackness. How much more then wicked Ministers, those Messengers of the Churches, 2 Cor. 8.23. that do the Lord's work negligently, that corrupt his Message, 2 Cor. 2.17. that huckster it and handle it craftily and covetously, good evil, and evil good, &c. Who is blind but my servant? or deaf as my messenger? Isa. 42.19. Such an Ambassador was once worthily derided in the Roman State. As at another time, a certain stranger coming on Ambassage to the Senators of Rome, and colouring his hoary hair, and pale cheeks, with vermilion hue, a grave Senator espying the deceit, stood up, and said, What sincerity are we to expect at this man's hands, whose locks, and looks, and lips do lie? It was an honest complaint of a Popish Writer, We (saith he) handle the Scripture, tantum ut nos pascat & vestiat, that we may pick a living out of it, and are therefore fain to preach placentia, and so to put men into a Fools Paradise. But shall they thus escape by iniquity? Psal. 56.7. have they no better Medicums?

But a faithful Ambassador is health] To him that sendeth him, to those he is sent to, and to himself: So is a faithful Minister that delivers the whole counsel of God, all that he hath in Commission, Jer. 1.17. Ezek. 3.17.

Vers. 18. Poverty and shame] These two are fitly set together; for poverty is usually slighted, if not shamed, Jam. 2.16.

The world looks over a poor, though virtuous man. Luke 15. This thy son, not this my brother. And why? but because in poverty. How much more an uncounselable and incorrigible man, as here, and that Prodigal had been, till he came to himself.

But he that regardeth reproof, shall be honored] Though not haply enriched, he shall be of good account with the wise and godly, though in meaner condition. Mr. Fox being asked whether he knew such an honest poor man, who had received succor and good counsel from him in time of trouble, answered, I remember him well; I tell you I forget Lord's and Ladies to remember such.

Vers. 19. The desire accomplished is sweet to the soul] Tota vita boni Christiani sanctum desiderium est, saith Augustine. The whole life of a good Christian is one holy desire; he even spends and exhales himself in continual sallyes as it were, and expressions of strongest affection to God, whom he hath chosen, and with whom he hath much sweet intercourse; he cannot be at rest without some comings in from him every day: And then, O the joys, the joys, the inconceivable joys! as she once cried out. O that joy! O my God, when shall I be with thee? These were the dying words of the young Lord Harrington: He was in heaven aforehand, as having let out his holy soul into God, the fountain of all good.

But it is abomination to fools to depart from evil] To be pulled from their vain delights, though never so sinful, never so destructive: Esau for a mess of pottage sold his birth-right. Cardinal Bourbon would not part with his part in Paris, for a part in paradise. Theotimus in Ambrose, being told that intemperance would be the loss of his eye-sight, cried out, Vale lumen amicum. He would rather lose his sight, than his sin; so doth many a man his soul. The Panther loves man's dung, they say, so much, that if it be hanged a height from him, he will leap up, and never leave till he hath burst himself in pieces to get it; and this is the way they get that creature. Like policy useth Satan, by base lusts to draw many to hell. It was a speech of Gregory Nyssen, He that doth but hear of Hell, is without any further labor or study taken off from sinful pleasures. Men's hearts are grown harder nowadays.

Vers. 20. He that walketh with wise men, shall be wise] He that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savor, though he think not of it; so he that converseth with good men, shall get good. Holiness is such an Elixar, as by Contaction (if there be any disposition of goodness in the same metal) it will render it of the property. A child having been brought up with Plato, and afterwards hearing his Father break out into rage and passion, said, I have never seen the like with Plato.

But a companion of fools shall be broken] There is an elegancy in the Original that cannot be Englished. Bede by a companion or friend of fools here, understands those that take delight in Jesters, Stage-players, and such idle companions, unprofitable burdens, — fruges consumere nati, the botch and canker of the Commonwalth. Theatra juvenes corrumpunt, saith Plato, — ludi praebeut semina nequitiae, saith Ovid. The Lacedemonians would not admit of them, that so they might not hear anything contrary to their laws, whether in jest, or in earnest. And Henry the third Emperor of Germany, when a great sort of such fellows flocked together at his wedding, sent them all away, not allowing them so much as a cup of drink, Anno Dom. 1044.

Vers. 21. Evil pursueth sinners] Hard at heels. Flagitium & flagellum, ut acus & filum. Sin and punishment are linked together with chains of adamant. Of sin we may say as Isidore doth of the Serpent, Tot dolores, quot colores, so many colors, so many dolours: The wages of sin is death, but the gift of God is eternal life, Rom. 6. ult. The same in effect with this sentence of Solomon.

But to the righteous good shall be repaid] Or he (that is God) shall repay good. Now he is a liberal pay-master, and all his retributions are more than bountiful. Never did any yet do, or suffer ought for God, that complained of an hard bargain. God will recompense your losses (saith that thrice noble Lord Brook, who lost his precious life in this late unhappy wars at Litchfield ) as the King of Poland did his noble servant Zelislaus; having lost his hand in his wars, he sent him a golden hand. Gaius (Agrippa having suffered imprisonment for wishing him Emperor) when he came afterwards to the Empire, the first thing he did was to prefer Agrippa, and gave him a chain of gold, as heavy as the chain of iron that was upon him in Prison. Those that lose anything for God, he seals them a bill of Exchange, of a double return, nay an hundred fold here, and eternal life hereafter.

Vers. 22. A good man leaveth inheritance to his child] Personal goodness is profitable to Posterity: God gives not to his servants some small annuity for life only (as great men use to do) but keepeth mercy for thousands of generations of them that fear him, Exod. 34.7. Where the Masorites observe Nun. Rabbath, a great N in the word Not for keepeth; to note the large extent of God's love to the good man's posterity. God left David a Lamp in Jerusalem, 1 Kings 15.4. although his house were not so with God, 2 Sam. 23.5.

And the wealth of the sinner is laid up for the just] as Nabal's was for David, Haman's for Mordecai, the Canaanites for the Israelites. Howbeit this holds not perpetually and universally in every wicked person; for some of them are full of children, and leave the rest of their substance for their babes, Psal. 17.14. Hereupon their inward thought is, that their houses shall continue forever, &c. they call their Lands after their own names (as Cain called his new built City after the name of his son Enoch, Gen. 8.4.) This their way is their folly, or is their constant hope (for the word signifies both) and their Posterity approve their sayings, and vote the same way, Psal. 49.11, 13. But together with their lands, they bequeath their children their sins and punishments, which is far worse than that legacy of Leprosy that Joab left his issue, 2 Sam. 3.29. Confer Job 27.16, 17. Isa. 61.5.

Vers. 23. Much food is in the tillage of the poor] Who have but a little, and look well to it. That of the Poet is well known — Laudato ingentia rura, Exiguum colito — It is best for a man to have no more than he can master, and make his best of. The ground should be weaker than he that tills it, saith Columella. The earth is a fruitful mother, and brings forth meat meet for them by whom it is dressed, Heb. 6.7.

But there is that is destroyed for want of judgment] viz. in plowing and sowing, Isa. 28.26. or in managing and husbanding what he hath gotten, for the best. For non minor est virtus quam quaerere, parta tueri. We must be good husbands, and see that Condus be fort • or Promo, our comings in more than our layings out. Bonus Servatius facit bonum Bonifacium, saith the Dutch man in his blunt Proverb, A good saver, makes a well-doer.

Vers. 24. He that spareth his rod, hateth his son] It is as if one should be so tender over a child, as not to suffer the wind to blow upon it, and therefore hold the hand before the mouth of it, but so hard as he strangleth the child: It is said of the Ape, that she huggeth her young one to death; so do many fond Parents, who are therefore peremptores potius quam parents, rather Paricides than Parents. Eli would not correct his children: God therefore corrected both him and them. David would not once cross his Absalom, and his Adonijah, and he was therefore singularly crossed in them ere he died. The like befell old Andronicus the Greek Emperor, in his unhappy Nephew of the same name; and Muleasses King of Tunes, in his son Amida, whom he cockered so long, till Absalom -like he rose against his father; and possessing himself of the Kingdom, put out his father and brethren's eyes, slew his Captains, polluted his Wives, and took the Castle of Tunes.

But he that loveth him, chasteneth him betimes] And this is a God-like love, Prov. 3.12. Rev. 3.19. See the Notes there. Correction is a kind of cure saith the Philosopher, the likeliest way to save the childes soul; where yet, curam exigeris, non curationem, saith Bernard, it is the care of the child that is charged upon the Parent, not the cure, for that is God's work alone. But he usually worketh by this mean, and therefore requires that it be soundly set on, if need so require. A fair hand, we say, makes a foul wound. A weak dose doth but stir bad humors and anger them, not purge them out. In some diseases the Patient must be let blood, even ad deliquium animae, till he swoon again. So here. Quintilian tells us of some faults in a child that deserve not a whipping. And Chrysippus is ill spoken of by some, because he first brought the use of the rod into the Schools. It was he (I trow) that first offered that strict and tetrical division to the world, Aut mentem aut restim comparandam. Either a good heart, or a good halter for yourself, and yours. The condemned person comes out of a dark prison, and goes to the place of Execution; so do children left to themselves, and not nurtured, come from the womb their prison to the fire of hell their execution. Severitas tamen non sit tetra, sed tetrica: Corrections must be wisely and moderately dispensed. Parents provoke not your children to wrath, lest they be dispirited, and, through despondency, grow desperate, or heartless. Our Henry 2. first crowned his eldest son Henry whilst he was yet alive, and then so curbed him, that, through discontent, he fell into a Feaver, whereof he died before his Father. A Prince of excellent parts, who was at first cast away by his Fathers indulgence; and afterwards by his rigor.

Vers. 25. The righteous eateth to the satisfying of his soul] Have he more or less, he hath that which satisfies him. Nature is content with a little, grace with less; Cibus & potus sunt divitia Christianorum. If Jacob may but have bread to eat, and clothes to put on, it sufficeth him; and this he dare be bold to promise himself. Beg his bread he hopes he shall not; but if he should, he can say with Luther (who made many a meal with a broiled herring) Mendicato pane hic vivamus; annon hoc pulchre sarcitur in eo quod pascimur pane cum angelis, & vitâ aterna, Christo, & sacramentis? Let us be content to fare hard here: Have we not the bread that came down from heaven?

But the belly of the wicked shall want] Because their belly prepares deceit, Job 15.35. not their heads only; they take as much delight in their witty wickedness, as the Epicure in his belly-timber, therefore in the fullness of their sufficiency they are in straights, they are sick of the bulimy, or doggish appetite.

CHAP. XIV. Vers. 1. Every wise woman buildeth her house.]

QUavis pia & perita. Every holy and handy woman buildeth her house; not only by bearing and breeding up children, as Rachel and Leah built the house of Israel, Ruth, 4.11. but by a prudent and provident preventing of losses and dangers, as Abigail, as also by a careful plotting, and putting everything to the best: like as a Carpenter that is to build an house, lays the plot and platform of it first in his brain, forecasts in his mind how everything shall be, and then so orders his stuff, that nothing be cut to waste. Lo such is the guise of the good housewife. As the husband is as the head from whom all the sinews do flow; so she is as the hands into which they flow, and enable them to do their office.

But the foolish plucketh it down with her hands] With both hands earnestly: she undoes the family, whereof she is the calamity, be she never so witty, if withal she be not religious and thrifty, heedy and handy. Be the husband never so frugal, if the wife be idle, or lavish, or proud, or given to gadding and gossipping, &c. he doth but draw water with a sieve, or seek to pull a loaded cart through a sandy way without the help of a horse; it little boots him to bestir himself, for he puts his gets into a bag with holes, Hag. 1.6. He labors in the very fire, Hab. 2.15. as Cowper Bishop of Lincoln did, whose wife burnt all his Notes that he had been eight years in gathering, lest he should kill himself with over much study (for she had much ado to get him to his meals) so that he was forced to fall to work again, and was eight years in gathering the same Notes wherewith he composed his Dictionary, that useful book. How much happier in a wife was that learned Gul. Budaeus? Conjux mea, saith he, sic mihi morem gerit, ut non tractet negligentius libros meos quam liberos, &c. My wife seeing me bookish, is no less diligent about my Books, than about my Barus, whom she breeds up with singular care and tenderness. How well might he have done (having such a learned helper) as a Country man of his did, of whom Thuanus reporteth, quod singulis annis singulos libros & liberos, Reip. dederit, that he set forth every year a book and a child, a book and a child? But this by the way only.

Vers. 2. He that walketh in his uprightness, feareth the Lord] He is in the fear of the Lord all day long, Prov. 23.17. he walketh in the fear of the Lord, and in the comforts of the Holy Ghost, Act. 11.31. The fear of the Lord is upon him, so that he takes heed and does it, 2 Chron. 19.7. for he knows it shall be well with them that fear God, that fear before him, Eccles. 8.12. God's Covenant was with Levi of life and peace, for the fear wherewith he feared God, and was afraid before his Name. Hence the Law of truth was in his mouth, and iniquity was not found in his lips: he walked with God in peace and equity, and did turn many from iniquity, Mal. 2.5, 6. He that truly fears God, is like into Cato, of whom it is said, that he was Homo virtuti simillimus, and that he never did well, that he might appear to do so, sed quia aliter facere non potuit, but because he could not do otherwise.

But he that is perverse in his ways, despiseth him] Sets him aside, departs from his fear, dares to do that before him, that he would be loath to do before a grave person. Thus David despised God, when he defiled his neighbors wife, 2 Sam. 12.9. Not but that even then he had God for his chief end, but he erred in the way, thinking he might fulfil his lust, and keep his God too (he would not forgo God upon any terms) as Solomon thought to retain his wisdom, and yet to pursue his pleasures. Hence his partial and temporary Apostasy (as the word here rendered perverse importeth) his warping and writhing from the way of righteousness (as the Septnagint here interpret it) which was interpretative, a despising of God, a saying, He seeth it not.

Vers. 3. In the mouth of the foolish, is a rod of pride] wherewith he beats others, and lays about him like a Mad-man; or rather like a mad Dog, he bites all he meets, and barks against God himself: till he procure the hate of God and men, and smart for his petulancy; being beaten at length with his own rod, as the Lion beats himself with his own tail.

But the lips of the wise shall preserve them] From the aspersion of false and foolish tongues. Their good names are oiled, so that evil reports will not stick to them. Dirt will stick upon a mud wall, not so upon marble. Or if they lie under some undeserved reproach for a season, either by a real or verbal Apology they wade out of it, as the eclipsed Moon, by keeping her motion, wades out of the shadow, and recovers her splendor, Isa. 54.17.

Vers. 4. Where no Oxen are, the Crib is clean] The Barn and Garners are empty. Neque mola, neque farina, no good to be got without hard labor of men and Cattle. Let the idle man's Motto be that of the Lily, Neque laborant, neque neut. They neither toil nor spin, Matth. 6.28. Man is born to toil, as the sparks fly unwards, Job 5.7. And Spinster they say is a term given the greatest women in our Law. Our lives are called the lives of our hands, Isa. 57.10. because to be maintained by the labor of our hands.

But much increase is by the strength of the Ox] This is one of those beasts, that serve ad esum & ad usum, and are profitable both alive and dead. An Heathen counselleth good husbands that would thrive in the world, to get first an House, then a Wife, and then an Ox that lustily ploweth, and bringeth in much increase. Bede applies this text to painful Preachers (set forth by Oxen, 1 Cor. 9.9. Rev. 4.7. for their tolerance and tugging at the work) where these labor lustily, there is (commonly) a harvest of holiness, a crop of comfort. Only they must be dustily diligent.

Vers. 5. A faithful witness will not lie] Nec prece nec precio, he cannot lend an oath for a need before a Magistrate. Nay, he will not lie upon any condition. See the note on chap. 13.5.

But a false witness will utter lies] Or, he that telleth lies will be a false witness: he that makes light of a lie, will not stick at Perjury. That was a foul blur to the Romans of old (if true) that Mirrhanes the Persian General chargeth upon them, Romanis promittere promptum est, promissis autem quanquam juramento firmatis minime stare. The Romans will presently promise anything, but perform no promise though confirmed with an oath. Of the Romists at this day it is written by an Italian (no stranger to the Court of Rome, ) that their Proverb is, Mercatorum est, non Regum, stare juramentis? It is for Merchants, not for Princes, to stand to what they have sworn. Fides cum haeretic is non est servanda is their position: and their practice is according. They play with Oaths as the Monkey doth with his Collar, which he doth slip on for his Masters pleasure, and slip off again for his own. Pascenius scoffs King James for the invention of the Oath of Allegiance.

Vers. 6. A scorner seeketh wisdom, and findeth it not] Or, he seeketh wisdom, and he seeketh it not. He seeketh it not seriously, seasonably, duly: he seeks it as a Coward seeks his adversary, with a hope he shall not find him: or a man seeks his false coin, which he hath no joy to look upon. What's truth said Pilate? in a jear to Christ; but staid not the answer. How can this man give us his flesh to eat, said those carnal Capernaites? John. 6. and away they went; who if they had stayed out the Sermon, might have been satisfied in the point. Herod sought to see Christ, but never sent for him, nor went to him: and when the Lord Christ was brought before him, he looked upon him no otherwise than as upon some Juggler to show him some Tricks, and make him sport; and is therefore answered with silence.

But knowledge is easy to him that doth understand] In any Science the worst is at first: as the root of the Herb Moly in Homer, is said to be black and unsightly, but the leaf lovely, and the fruit pleasant. The more a man sees into heavenly Mysteries, the more he may. I love them that love me, saith Wisdom, and those that seek me early shall find me: Provided that they be not proud persons, but come with a desire to learn, and a resolution to practice. He that comes to a fountain to fill his pitcher, must first wash it, and then put the mouth of it downward to take up water: So he that would have heavenly knowledge, must first quit his heart of corrupt affections, and high conceits, (Intus existens prohibit alienum) and then humble himself at God's feet, everyone to receive his words. See the Note on Chap. 8.9.

Vers. 7. Go from the presence of a foolish man] If he be a proud fool, as verse. 6. a scorner and derider of good counsel, and one that knows not how to lisp out the least syllable of savoury language: Break off society with such, as soon as may be; for what good can be gotten by their company or conference? Do men gather grapes of thorns, or figs of thistles? They infect the very air they breathe upon, and are therefore called 〈 in non-Latin alphabet 〉 , Pests (according to the Septuagint) Psal. 1.1. their tongues have the very plague in them, their breath as fire shall devour you, Isa. 33.10. Non potest vir ill fine convitiis quenquam à quo dissentit vel in levissimis nominare, saith Dr. Rivet concerning Bishop Montague. That man hath not the power to forbear railing at any one that dissents from him, though in never so small a matter. Is there any good to be gotten by such? Do not their words eat as a gangrene?

Vers. 8. The wisdom of the prudent is to understand his way] His wisdom begins in the right of himself, and ends in the right knowledge of God, that he may walk worthy of God in all well-pleasing, worthy of the calling wherewith he is called, that high and heavenly calling, Heb. 2.1. to the fruition of high and heavenly privileges, to an Angelical and convincing conversation, such as may draw hearts, or daunt them. We use to say of him that knows his place, and carries himself accordingly, Such a man understands himself well enough: So here.

But the folly of fools is deceit] Or, is to understand deceit, to know the Devils depths, to search his skull for carnal arguments that they may cum ration insanire, be mad with show of reason, and deceive the hearts of the simple. This their way is their folly; yet their posterity (as wise as their fool-fathers) approve their sayings, abbet their practices, Psal. 49.13.

Vers. 9. Fools make a mock of sin] A sport or pastime of it, Prov. 10.23. (See the Note there) they dance with the Devil all day, and yet think to sup with Christ. But what saith the Heathen Historian, Nae illi falsi sunt qui diversissim as res expectant, ignaviae voluptatem, & praemia virtutis. In good truth they are utterly out, that take their swinge in sin, and yet look for the reward of virtue. No, their sweet meat must have sour sauce. God also will laugh at their destruction, and mock when their fear cometh: And then they all shall be damned that had pleasure in unrighteousness, 2 Thess. 2.12. yea double-damned, because they jeered, when they should have feared, 2 Pet. 2.13.

But among the righteous there is favor] That, though they sin of infirmity, yet for as much as they are sensible and sorrowful for their failings, and see them to confession, God will never see them to their confusion. Homo agnoscit, Deus ignoscit, Man repenteth, and God remitteth; yea, he compasseth his returning people with favor as with a shield, he re-accepts them with all sweetness through Christ, who is the propitiation for their sins, 1 Joh. 2.2.

Vers. 10. The heart knoweth his own bitterness] None can conceive the terrors and torments of a heart that lies under the sense of sin, and fear of wrath. A little water in a leaden vessel is heavy. Some can bear in their grief better than others: But all that are under this affliction have their back burden. Jobs stroke was heavier than his groaning, and yet his complaint was bitter too. Chap. 23.2. Some holy men (as Mr. Leaver ) have desired to see their sin in the most ugly colors, and God hath heard them. But yet his hand was so heavy upon them, that they went always mourning to their graves: And thought it fitter to leave it to God's wisdom to mingle the portion of sorrow, than to be their own choosers.

And the stranger doth not intermeddle with his joy] None but such as are of the family of Faith, can conceive the surpassing sweetness of spiritual joy. The Cock on the dunghill knows not the worth of this Jewel. It is joy unspeakable, 1 Pet. 1.8. Such as none feel but those that stir up sighs unutterable, Rom. 8.26. It is joy unspeakable, and full of glory, a hansel of Heaven, a foretaste of eternal life. It is the peace that passeth all understanding; they that have it, understand not the full of it, nor can relate the one half of it. Paul said somewhat to the point, when he said, I do over-abound exceedingly with joy: but words are too weak to utter it. Father Latimer said somewhat, when he said it was the sweet-meats of the feast of a good conscience. But sermo non valet exprimere, experimento opus est. It is a thing fitter to be believed, than possible to be discoursed. Tell a man never so long what a sweet thing honey is, he can never believe you so well, as if himself taste it. Those that never yet tasted how good the Lord is, are far from intermeddling with the just man's joy. The World wonders (saith Mr. Philpot Martyr) how we can be so merry in such extreme misery. But our God is omnipotent, which turneth misery into felicity. Believe me, there is no such joy in the world, as the people of Christ have under the Cross: I speak it by experience, &c. Another holy Martyr, Richard Collier, after his condemnation sang a Psalm: Wherefore the Priests and the officers railed at him, saying, He was out of his wits.

Vers. 11. The house of the wicked shall be overthrown] As Phocas his high walls were, because sin was at the bottom. Brimstone also shall be scattered on the top, Job 18.15. As it befell Dioclesian, whose house was wholly consumed with fire from Heaven: Wherewith himself also was so terrified, that he died within a while after.

But the Tabernacle of the upright shall flourish] The wicked have houses, and are called the Inhabitants of the earth, Rev. 12.12. The upright have Tabernacles or Tents that were transportative, and taken down at pleasure: Here they have no continuing City, no mansion-place: And yet that they have shall flourish. Our bed is green, the beams of our house are Cedar, and our rafters of Firr. Cant. 1.16, 17. See 2 Sam. 23.4.

Vers. 12. There is a way that seemeth right unto a man] Sin comes clothed with a show of reason, Exod. 1.10. And lust will so blear the understanding, that he shall think that there is great sense in sinning. Adam was not deceived, 1 Tim. 2.14. That is, he was not so much deceived by his judgment (though also by that too) as by his affection to his wife, which at length blinded his judgment. The heart first deceives us with colors; and when we are once a doting after sin, then we join and deceive our hearts, James 1.26. using fallacious and specious sophisms, to make ourselves think that lawful today, which we ourselves held unlawful yesterday; and that we are possessed of those graces whereto we are perfect strangers.

But the end thereof are the ways of death] Via multiplex ad mortem. The very first step in this evil way, was a step to Hell: But the journeys end (if men stop not, or step not back in time) is undoubted destruction. Some flatter themselves, as Micah, Judge. 17.13. They fly to the Temple of the Lord, the Temple of the Lord: And think to take Sanctuary and save themselves there from all danger; as the Jews fable that Og King of Bashan escaped in the flood by riding astride upon the Ark without. Wherein it falls out oft as it did with the riflers of Semiramis her tomb; who, where they expected to find the richest treasure, met with a deadly poison. Or, as it doth with him, that lying asleep upon a steep rock, and dreaming of great matters befallen him, starts suddenly for joy, and so breaks his neck at the bottom. As he that makes a bridge of his own shadow, cannot but fall into the water: So neither can he escape the pit of Hell, who lays his own presumption in place of God's promise, who casts himself upon the unknown mercies of God, &c.

Vers. 13. Even in laughter the heart is sorrowful] Nulla est sincera voluptas. Labor est etiam ipsa voluptas. Of carnal pleasures a man may break his neck, before his fast. All this avails me nothing, said Haman. Omnia fui, & nihil profuit, said that Emperor. Vanity of vanity, all is vanity, said Solomon, and not vanity only, but vexation of spirit. Nothing in themselves, and yet full of power and activity to inflict vengeance and vexation upon the spirit of a man; so that even in laughter, the heart is sorrowful. Some kind of frothy and flashy mirth wicked men may have; such as may wet the mouth, but not warm the heart, smooth the brow, but not fill the breast: It is but a cold armful, as Lycophron saith of an evil wife; as they repent in the face, Mat. 6.16. so they rejoice in the face, not in the heart, 2 Cor. 5.12. Rident & ringuntur; there is a snare or a cord in the sin of the wicked, that is, to strangle their joy with, but the righteous sing and are merry, Prov. 29.6. Others may revel, they only must rejoice, Hos. 9.1.

And the end of that mirth is heaviness] They dance to the Timbrel and Harp, but suddenly they turn into Hell, Job 21.12, 13. and so their merry dance ends in a miserable downfall. Woe be to you that laugh now. Those merry Greeks (that are so afraid of sadness, that they banish all seriousness) shall one day wring for it. Adonijah 's guests had soon enough of their good cheer and jollity: So had Belshazzar and his combibones optimi. Thou mad fool, what dost thou? saith Solomon to the mirth-monger, that holds it the only happiness to laugh and be fat. Knowest thou not yet there will be bitterness in the end? Principium dulce est, sed finis amoris amarus, The candle of the wicked shall be put out in a vexing-snuff. Their mirth (as Comets) blazeth much, but ends in a pestilent vapor. As lightning it soon vanisheth, leaveth a greater darkness behind it, and is attended with the renting and roaring thunder of God's wrath.

Vers. 14. The Back-slider in heart shall be filled with his own ways] He hath made a match with mischief, he shall soon have enough of it; he hath sold himself to do wickedness, and he shall be sure of his payment; he hath drawn back to perdition, he hath stolen from his colors, run away from his Captain, Heb. 10.38. he shall have Marshal-Law for it. God will serve such odious Apostates, as Theodorick King of Goths did a Deacon, that to engratiate with this Arian Prince, turned Arian; instead of preferring him, he cut off his head. Or as that Turk served the traitor that betrayed the Rhodes: His promised wife and portion were presented; but the Turk told him that he would not have a Christian to be his Son-in-law, but he must be a Musulman, that is, a believing Turk both within and without. And therefore he caused his baptized skin (as he called it) to be taken off, and him to be cast in a bed strawed with salt, that he might get a new skin, and so he should be his Son-in-Law. But the wicked wretch ended his life with shame and torment.

But a good man shall be satisfied from himself] For he hath a spring within his own breast, he needs not shark abroad: he hath an Autarkie, a self-sufficiency, 1 Tim. 6.6. Hic sat lucis, said Oecolampadius claping his hand on his breast, when sick, and asked whether the light did not offend him? Another being likewise sick, and asked how he did? answered, My body is weak, my mind is well. A third, when the pangs of death were upon him, being asked by a very dear friend that took him by the hand, whether he felt not much pain? Truly no, said he, the greatest I find is your cold hand. These good men knew within themselves, that they had in Heaven a better, and a more enduring substance, Heb. 10.34. within themselves they knew it; not in others, not in books, but in their own experience and apprehension, in the workings of their own hearts. Their knowledge was, non in eodicibus, sed incordibus: They could feelingly say, that in doing of God's will (not only for doing it, or after it was now done, but even whiles they were doing of it) there was great reward, Psal. 19.11. Righteousness is its own reward, and is never without a double joy to be its strength: Gaudium in re, gaudium in spe, gaudium de possessione, gaudium de promissione, gaudium de praesenti exhibitione, gaudium de futura expectatione, joy in hand, and in hope, in present possession, and in certain reversion.

Vers. 15. The simple believeth every word] You may draw him any way with a wet finger, persuade him, to anything, as Rehoboam that old Baby. 〈 in non-Latin alphabet 〉 , was a very good rule of Epicharmus. Be not light of belief: Try before you trust, look before you leap. Alioqu • saliens antequàm videas, casurus es antequàm debeas. Wisdom would, that as men should not be over censorions (This man blasphemeth, said they of our Savior) so neither overcredulous, as the giddy-headed Galathiaens were to their seducing Doctors, Chap. 1.6. I wonder that ye are so soon removed, &c. Let us leave to the Papists Ministrorum muta officia, populi caeca obsequia, their Ministers dumb services, their people's blind obediences: And ever count it a singular folly to take men's bare authority in matters of faith, and not to prove the spirits whether they are of God, 1 Joh. 4.1. as those noble Bereans did, and are worthily renowned for it, Act. 17.

But the prudent man looketh well to his goings] He looketh not so much what others believe, or not believe, do or not do, as what he is bound to believe or do. He pins not his faith to another man's sleeve, he frames not his pace by another man's practice, but walks by line and by rule, treads gingerly, steps warily, lifts not up one foot till he finds sure footing for the other, as those Psal. 35.6. This is to walk exactly, accurately, not as fools, but as wise, Eph. 5.15.

Vers. 16. A wise man feareth and departeth from evil] He trembleth at the judgments, whiles they hang in the threatenings, meets God with entreaties of peace, and so redeems his own sorrows. Solo auditu contremisco, saith Jerome, Speaking of that terrible text, Ezek. 16.42. I tremble at the very hearing of it. So Erasmus repeating those words, Ezek. 3.18. His blood will I require at thy hands; These, saith he, are fulmina, non verba, not words, but thunderbolts. A good child, if but threatened only, will amend his fault; yea, if he but hear others threatened. Daniel was more troubled than Nebuchadnezzar was, Dan. 4.18. Habakkuck, when in a vision he saw the judgments of God that were to come upon the Chaldeans, it made his very heart to ache and quake within him, Chap. 3.16.

But the fool rageth, and is confident] Some render it Rangeth, and is confident, transit & confidit (so the Vulgar, and Original will well enough bear it) he passeth on from sin to sin, like a mad man, and yet persuades himself that all shall do well; such a desperate fool was Balaam, though the Angel met him with a drawn sword, yet he would needs on; and what was the issue? he died by the sword of Israel, though he seemed a friend to Israel. Not to be warned, is both a just presage and desert of ruin.

Vers. 17. He that is soon angry, dealeth foolishly] Alexander in his hot blood slew his dearest friend, whom he would have revived again with his heart-blood.

Rash anger differs from madness (saith Seneca ) in nothing, but in time only. See my Common-place of Anger.

And a man of wicked devices is hated] i. e. He that beareth a grudge, intending revenge (as one that only wants, and therefore waits a fit time, as Absalom did for Amnon ) this is a dangerous man, and deservedly detested of all: It is counted Manhood, indeed its Doghoo •• The Curs of Congo they say, bite, but never bark: Esau threatened Jacob. 〈◊〉 •• ius lentus in meditando, ubi prorupisset, tristioribus dictis atrocia facta conjungebat. The more he meditated revenge, the more did time and delay sharpen it; and the further off be threatened, the heavier the stroke fell; therefore he was generally hated, as an odious miscreant.

Vers. 18. The simple inherit folly] Acceperunt per successionem seu hareditario jure, so one renders it, they are as wise as their forefathers, and they are resolved to be no wiser. Me ex ea opinione quam à majoribus accepi de cultis deorum, nullius unquam movebit oratio, said Tully. I will never forsake that way of divine service, that I have received from my forefathers, for any man's pleasure, or by any man's persuasion. The Monarch of Morocco told the English Ambassador for King John, that he had lately read Saint Paul's Epistles, which he liked so well, that were he now to choose his Religion, he would, before any other, embrace Christianity. But everyone ought, saith he, to die in the religion received from his Ancestors, and the leaving of the faith wherein he was born, was the only thing that he disliked in that Apostle.

But the prudent are crowned with knowledge] They know that dies diem docet: and therefore are not so wedded to their old Principles, Superstitions and Fopperies, but that they can, as right reason requires, relinquish and abjure them, glorifying the Word, Acts 13. And receiving the truth in love, 2 Thes. 2.10. whereby it soon comes to pass, that they get good repute and report of all men (as Demetrius had) yea and of the truth itself, 3 Joh. 12. which is the Crown of all commendation. Haud velim Erasmi gloria aut nomine vehi, saith Luther. I care not to be cried up as Erasmus is, &c.

Vers. 19. The evil bow before the good] Here they do so many times, as Josephs brethren before him in his greatness, as Saul before Samuel, Balshazzar before Daniel, the persecuting tyrants before Constantine the great; yea one of them, viz. Maximinus Galerius, being visited with grievous sickness, not only proclaimed liberty to the poor persecuted Christians, but also commanded their Churches to be re-edified, and public Prayers to be made for his recovery. So Ezra 6.10. Pray for the Kings life, and for his Sons: some of which had died in their minority, for the rest therefore Prayer must be made by the Church. That place is well known, Isa. 49.23. Kings shall be thy nursing fathers, and their Queens thy nursing mothers: they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet, &c. The Prophet seems to allude to the manner of the Persians: who when they were to speak to their King, did first kiss the pavement whereon he trod. Howsoever natural consciences cannot but do homage to the Image of God, stamped upon the natures and practices of the righteous (as is afore-noted,) and the worst cannot but think well of such, and honor them in their hearts. In the life to come these things shall have their full accomplishment, and at the last day when the Saints shall judge the world, and Christ shall have put all things under his feet, so that they shall have power over the Nations, Rev. 2.26.

Vers. 20. The poor is hated] i. e. Less loved, little respected, as Gen. 29.31. Mal. 1.5. Luke 14.26. The Heathen could say, 〈 in non-Latin alphabet 〉 . Adversity finds few friends. Et cum fortuna statque caditque fides. Few will appear for suffering Saints, (This Job and David much complain of; but as when a Deer is shot, the rest of the Herd push him out of their company; so here, Tempora si fueriut nubila, solus eris. The same Hebrew word that signifies Winter, (an Emblem of Poverty, ) signifies reproach. This thy son, Luke 15.30. Not this my brother, because in poverty. The Samaritans would not once own the Jews when they were at an under, but disavow them, as they did to Antiochus Epiphanes. But when in prosperity, then they would curry favor with them, and call them their sweet Cousins. When it was sometimes disputed among the Romans in the Council, using to defy great men, whether Christ, having done many wonderful works, should be received into the number of the gods? it was resolved that he should not, Propter hoc, quod paupertatem praedicarit & elogerit, quam mundus contemnit, because he preached poverty, and chose poor men whom the world cares not for.

But the rich man hath many friends] Such as they are, ollares amici, trencherflies, such as follow the scent, and (like Bohemian Curtes) will fawn upon a good suit. As for faithful friends, divitibus ideo amicus deest, quia nihil deest, saith one, few such to be found, such as with Ittai the Gittite, and Hushai the Archite will stick close to a David when stripped of all. Josephus relates of the Jews, that they were very careful how they received Proselytes in Solomon's time, because then the State of the Jews flourished.

Vers. 21. He that despiseth his neighbor, sinneth] His poor neighbor: Where the hedge is low, the beast will easily break over: None usually are so trampled on with the feet of pride, and contempt, by the great Bulls of Basan, as the necessitous and afflicted. Hence poor and afflicted are set together, Zeph. 3.12. so are to want, and to be abased, Phil. 4.11. This is a great sin saith Solomon, it is to commit sin, and to be convinced of the Law, as transgressors, saith Saint James, chap. 3.9.

But he that hath mercy on the poor, happy is he] His sins shall be remitted, his necessities relieved, and the blessings of God multiplied upon him, even a 〈 in non-Latin alphabet 〉 . See my Common-place of Alms.

Vers. 22. Do they not err that devise evil] Heb. That plow it and plot it, that dig it and delve it, that whet their wits and beat their brains about it; do not these err? are they not heavenly wide, utterly out? shall they not miss of their purpose, and meet with disappointment? witness those Babel -builders, Gen. 11. those Kil-Christ's, Psal. 2. those State Traitors, Sheba, Shebna, &c. divers English Traitors who drew their last thread in the Triangle of Tiburn. Knute the first Danique King, caused the false Edrics head to be set on the highest part of the Tower of London: therein performing his promise of advancing him above any Lord in the Land. Traitors always become edious, though the treason be commodious. Philip Duke of Austria, paid the Ambassadors of Charles the fourth (who had betrayed their trust) in counterfeit coin: whereof when they complained, he answered, that false coin was good enough for false knaves: James the first King of Scots, was murdered in Perth, by Walter Earl of Athol, in hope to attain the Crown: but his hopes failed him. Crowned indeed he was, but with a Crown of red hot Iron clapt upon his head, being one of the tortures wherewith he ended at once his wicked days and devises.

But mercy and truth shall be to them that devise good] Mercy and truth were the best that David could wish to his fast friend Ittai, 2 Sam. 15.20. These two Attributes of God shall cause that good devises shall not miscarry. His mercy moves him to promise, his truth binds him to perform, 2 Sam. 7.18, 21. For thy words sake, and according to thine own heart hast thou done all these things. According to thine own heart, that is, of mere mercy, out of pure and unexcited love, thou didst give thy Word and Promise, and for thy words sake thou hast performed it.

Vers. 23. In all labor there is profit.] In all honest labor: for there are that do wickedly with both hands earnestly; and what profit have such of all their labor, &c. Eccles. 1.3. do they not take pains to go to Hell? There are also that labor about 〈 in non-Latin alphabet 〉 , toilsome toys, that pay not for the pains, that do magno conatu magnas nugas agere. Such a one was Paleottus Arch-bishop of Bonony, who made a great book of the shadow of Christ's Body in a •• ndon; and it was commented upon by the Professor there. This Aristotle calls laborious loss of time. The Apostle calls upon men to labor, working with their hands the thing that is good: so shall they have, not for their own uses only, but also to give to him that needeth, Ephes. 4.28.

But the talk of the lips tendeth only to penury] Great talkers are do-littles, for most part, Corniculas citiùs in Africa, quam res rationesque solidas in Turriani scriptis invenies, saith one, Turrian, was a very wordy man, ye cannot find matter for words in him. 〈 in non-Latin alphabet 〉 . The Athenians fought against Philip with words and messages, saith one: but Rabshakeh could tell Hezekiah, that war was to be made (so is work to be done) not with words, and the talk of the lips, but with counsel and strength, Isa. 36.5. And why stand you looking upon one another? get you down to Egypt, said Jacob to his sons, Gen. 42.1.

Vers. 24. The crown of the wise is their riches] An ornament, an encouragement in well-doing, and an instrument of doing much good, if God give an heart thereto: for quid cervo ingentia cornua cum, desit animus? To what end is a treasure, if a man have lost the Key that leads to it?

But the foolishness of fools is folly] That is, of rich fools: such as was Pope Clemens the fifth, of whom the Historian saith, Papa hic ditior quam sapientior, that he was more wealthy than wise. The Crown of the wise is their riches; but yet give them a fool, you put a sword into a mad man's hand; the folly of such fools will soon be foolishness. Why? was it not foolishness before they were rich? yes, but now it is become egregious foolishness. 〈 in non-Latin alphabet 〉 , the earth cannot bear the insolencies of such. Set a beggar on horse-back, &c.

Vers. 25. A true witness delivereth souls] Or lives that lie at stake. He that helps the truth in such a necessity, doth a worthy work. To walk about with slanders, is to shed blood, Ezek. 22.9. Way was made to that bloody French massacre, by false reports cast abroad by the Friar-liars, that the Protestants under pretence of Religion, met by night that they might feed daintily, and then lie together promiscuously. He that hath a mind to hang his Dog, (saith the French Proverb) will first give out that he is run mad. The Devil was first a liar, and then a murderer from the beginning.

Vers. 26. In the fear of the Lord is strong confidence] The reverential fear of God, is monimentum, munimentum, ornamentum. The wise man had said, verse. 24. The Crown of the wise are their riches, and chap. 18.11. he will tell us, that the rich man's wealth is his strong City. Now, lest any should hereby be brought to think of riches more highly than is meet, he gives us to know, that wealth severed from the fear of God, can neither adorn us, nor secure us. Great is the confidence of a good conscience. Our God whom we serve is able to deliver us, and he will deliver us out of thine hand, Dan. 3.17. Hezekiah pulled down the brazen Serpent, for he trusted in God. At ego rem divinam facio, But I am sacrificing, said Numa, when they told him the enemy was at hand. Non sic Deos coluimus, aut sic vivimus ut illi nos vincerent, said the Emperor Antoninus. We are bold to believe that God will deal better with us than so.

And his children have a place of Refuge] i. e. God's children run to his name and are safe. Or, the children of him that fears God. For God will bless those that fear him, both small and great, Psal. 115. If I can but once find the fear of God in those about me, said Reverend Claviger, satis habeo, satisquo mihi, meae • xori, filiis, & filiabus prospexi, I shall have enough for myself, wife and children; they will be all cared for.

Vers. 27. The fear of the Lord is a fountain of life] So said to be, both for the constant faithfulness, as never failing, and for the gracious effects, viz. Blessings of all sorts; 1 Temporal, Prov. 22.4. Riches, Honor, Life. 2 Spiritual, Mal. 4.2. Such shall grow up as the Calves of the stall, fat and fair-liking. 3 Eternal, Psal. 31. O how great things, &c. eye hath not seen, &c. It shall be always well with them, Eccles. 8.12. And though many afflictions, &c. yet he that feareth God, shall come out of them all, Eccles. 7.18.

To depart from the snares of death] Satan that mighty hunter, hath laid snares for us in all places: And the way of this world is like the vale of Siddim, slimy and slippery, full of lime-pits and pitfalls, snares and stumbling-blocks, laid on purpose to maim us or mischief us. He that fears God, comes off without hurt, by remembering that (which as short as it is, yet our memories are shorter) Cave, Deus videt. Take heed, God seeth thee. A godly man had these verses written before him on a Table, in his study;

Vers. 28. In the multitude of people is the Kings honor] For that's a sign of peace, plenty, prosperity, and just government, as in Solomon's days, when Israel and Judah were many, as the sand which is by the Sea in multitude, eating, and drinking, and making merry, 1 King. 4.20. and as in Augustus his days, when Christ (the Prince of Peace) was born into the world, cuncta atque continua totius generis humani aut pax fuit, aut pactio. Ferdinand the third, King of Spain, reigned full 35 years: In all which time, nec fames nec pestis fuit in regnosuo, saith Lopez, there was neither famine nor pestilence throughout that Kingdom. What incredible waste of men hath war lately made in Germany (that stage of war) in Ireland, and here in this Kingdom, besides what formerly? In the Civil dissensions between the houses of York and Lancaster, were slain eighty Princes of the blood royal, and twice as many Natives of England, as were lost in the two Conquests of France. The dissensions between England and Scotland, consumed more Christian blood, wrought more spoil and destruction to both Kingdoms, and continued longer, than ever quarrel we read of did between any two people of the world. Be wise now therefore, O ye Kings, &c. Tu vero Herodes sanguinolente time, as Beza covertly warned Charles the ninth, author of the French Massacre. Many parts of Turkey lie unpeopled: most of the poor being enforced with Victuals and other necessaries, to follow their great armies in their long expeditions; of whom, scarce one of ten ever return home again, there by the way perishing, if not by the enemies sword, yet by want of victuals, intemperateness of the air, or immoderate pains-taking. Hence the Proverb, where-ever the Great Turk sets his foot, there grass grows not anymore.

Vers. 29. He that is slow to anger, is of great understanding] The wisdom from above is first pure, then peaceable, tractable, &c. Thunder, Hail, Tempest, neither trouble nor h •• celestial bodies. Anger may rush into a wise man's bosom, not rest there, Eccles. 7.9. it dwells only where it domineers, and that is only where a fool is Master of the family. A wise man either receives it not, or soon rids it. Be slow to wrath, is a lesson that God hath engraven (as one wittily observeth) in our very nature. For the last letter that any child ordinarily speaketh is R. and that's the radical letter of all words of strife and wrath, almost in all languages.

But he that is hasty of spirit, exalteth folly] He sets it up upon a pole, as it were; he makes an Oyes, and proclaims his own folly, by his ireful looks, words, gestures, actions, as that furious Friar Feuardensius doth in his book called Theomachia Calvinistica; where he took up his Pen with as much passion and wrath, as any soldier takes up his sword. Such another hasty fool was Friar Alphonsus the Spaniard, who reasoning with Mr. Bradford Martyr, was in a wonderful rage chafing with Om, and Cho; so that if Bradford had been anything hot, one house could not have held them.

Vers. 30. A • ound heart is the life of the flesh] A heart well freed from passions and perturbations holds out long, and enjoys good health: Neither causeth it molestation of mind, or want of welfare to others. It is the life of fleshes (in the plural) not only its own, but other men's bodies are the better (at least not the worse) for it; whereas the envious and angry man rangeth and rageth; and like a mad Dog biting all he meets, sets them (as much as in him lies) all a madding, and undoes them.

But envy is the rottenness of the bones] A corroding and corrupting disease it is, like that which the Physicians call Corruptio totius substantiae, it dries up the marrow; and because it cannot come at another man's heart, this hell-hag feeds upon its own, tormenting the poor carcass without and within. It is the moth of the soul, and the worm (as the Hebrew word signifies) of the bones, those stronger parts of the body; it is the same to the whole man, that rust is to Iron (as Antisthenes affirmeth) it devoureth itself first, as the worm doth the Nut it grows in. Socrates called it serram animae, the souls saw; and wished that envious men had more ears and eyes than others, that they might have the more torment by beholding and hearing of other men's happiness, For invidia simul peccat & plectitur, expedita justitia. Like the Viper, it is born by eating through the dams belly: Like the Be, it loseth its sting and life together: like the little Fly, to put out the Candle, it burns itself: like the Serpent Porphyrius, it drinks most part of its own venom; like the Viper that leapt upon Saint Paul's hand to hurt him, but perished in the fire; or as the Snake in the Fable, that licked off her own tongue, as envying teeth to the file in the forge. In fine, Envy slayeth the silly soul, Job 5.2. as it did that fellow in Pausanias, who envying the glory of Theagenes a famous wrestler, whipt his Statue (set up in honor of him after his death) every night so long, till at length it fell upon him, and killed him.

Vers. 31. He that oppresseth the poor, reproacheth his Maker] Since it is he that maketh poor, and that maketh rich, and (thereby) killeth and maketh alive, 1 Sam. 2.6, 7. Rich men only seem to be alive. Hence David sending his servants to that Pamphagus, that rich cormudgin Nabal, speaketh on this sort, Thus shall ye say to him that liveth (there is no more in the Original) as if rich men only were alive; poor people are free among the dead (free of that company, as David was) when they are crushed and oppressed, especially by rich Cormorants and Cannibals, Psal. 14.4. A poor man's livelihood is his life, Luke 8.43. for a poor man in his house is like a snail in his shell, crush that, and you kill him. This reflects very much upon God, the poor man's King (as James the fourth of Scotland was called) who will not suffer it to pass unpunished; for he is gracious. As unskillful Hunters may shoot at a beast, but kill a man: So do these oppressors, hit God the poor man's maker.

But he honoreth him that hath mercy on the poor] Quibus verbis nihil gravius, nihil efficacius dici potuit: God takes it for an honor; how should this prevail with us? Honor the Lord with thy substance, Prov. 3.8. and take it for a singular honor, that he will vouchsafe to be thus honored by thee, as David did, 2 Sam. 29. How exceedingly shall such be honored in that great Panegyris at the last day, when the Judge shall say, Come ye blessed, &c. I was hungry, and ye fed me, &c. Mat. 25.

Vers. 32. The wicked is driven away in his wickedness] Being arrested by death (as a cruel Serjeant) in the Devils name, he is hurried away, and hurled into hell, as dying in his sins, and killed by death, Rev. 2.23. And oh what a dreadful skreek gives the guilty soul then to see itself launching into an infinite Ocean of scalding lead, and must swim naked in it forever!

But the righteous hath hope in his death] Death to the righteous, as the valley of Achor, is a door of hope to give entrance into Paradise; to the wicked it is a trap-door to Hell. Improbi dum spirant, sperant: justus etiam cum expirat, spe • at. Aelian tells how he once heard a dying Swan sing most sweetly and melodiously, which in her life time hath no such pleasant note. As on the other side Sirens are said to sing curiously while they live, but to roar horribly when they die. Such is the case of the godly and the wicked when they come to die.

Vers. 33. Wisdom resteth in the heart of him, &c.] He sets not his good parts and practices a sunning, as vain-glorious fools use to do, that they may be cried up, and applauded. As Jerome calls Crates the Philosopher (we may call the whole Nation of them so) Gloriae animal, popularis aurae vile mancipium, a base hunter after praise of men. The truly wise concealeth himself till he seeth a fit time, and may be compared to the red Rose, which though outwardly not so fragrant, is inwardly far more cordial than the Damask, being more thrifty of its sweetness, and reserving it in itself; Or, to the Violet which grows low, hangs the head downward, and hides itself with its own leaves: Whereas the Marrigold (of nothing so good a smell) opens and shuts with the Sun; which when it is set, it hangs down the head, as forlorn and desperate. So, that which is in the midst of fools is made known. Jehonadab must needs see what zeal Jehu hath for the Lord of Hosts; His piety is shored up by popularity, &c.

Vers. 34. Righteousness exalteth a Nation] True Religion and the power of godliness is the beauty and bulwark of a State: So are good Laws enacted and executed. This made the faithful City ( Isa. 1.21.) to be the Princess of Provinces, Lam. 1.1. that land, a land of desire, an heritage of glory, Jer. 3.19. even the glory of all Nations, Ezek. 20.6. Josephus calls that Commonwealth, 〈 in non-Latin alphabet 〉 , and Prospers conceit is, that Judae • were so called, because they received jus Dei. It was said of old, Angli quasi Angeli, and Anglia regnum Dei. England was called the Kingdom of God; and Albion quasi Olbion, a happy Country, the Paradise of pleasure, and Garden of God. Now the Lord is with us, while we are with him, &c. But if we cast off the yoke of his obedience, as Capernaum, though lifted up to heaven, we shall be brought down to hell. Sins are the Snuffes that dim our Candlestick, and threaten the removal of it: The leaven that defiles our Passovers, and urges God to pass away and depart from us; The reproach that will render us a Proverb and a by-word, Deut. 28. an astonishment and an hissing, Jer. 25.9. like Sodom and her sisters, a reproach and a taunt, Ezek, 5.15. which to prevent, Currat poenitentia, ne praecurrat sententia. Mittamus preces & lachrymas cordis legatos. Let us break off our sins, and cry mightily to God; For otherwise a dismal change, a sad removal of our Candlestick may be as certainly foreseen, and foretold, as if visions and letters were sent us from heaven, as once to those seven Churches of Asia, Rev. 2. & 3.

Vers. 35. The Kings favor is toward a wise servant] As was Pharaohs toward Joseph, Solomon's toward Jeroboam, Dariusses toward Daniel, Henry the eighths toward Cromwell, whom for his wisdom and faithfulness, he raised from a mean man (son to a Blacksmith) to be first Master of his Jewel-house, then Baron of Okeham in Rutlandshire, then Knight of the Garter, Earl of Essex, Lord great Chamberlain, and lastly, ordained him his Vicar general. And if Kings do thus, what will not the King of Kings do for every faithful and wise servant of his, whom he hath made Ruler over his household, Mat. 24.45. Verily, I say unto you, that he shall make him Ruler over all his goods, verse. 47. yea, partaker of his Masters joy, Mat. 25.

But his wrath is against him that causeth shame] Such as was Jeroboam at length, Haman, Shebua, Ziba, Gehazi, Ahithophel, Judas, &c. It fares with many Princes, as it doth with the creature called Millipeda, which the more feet it hath, the slowlier it goeth. Corrupt servants hinder the course of Justice, that it cannot run down as a torrent. This reflects upon their Lord's, and at length falls heavily upon themselves.

CHAP. XV. Vers. 1. A soft answer turneth away wrath]

IT is easier to stir strife than to stint it. Hard to hard will never do: But lay a flut upon a pillow, and you may break it with ease.

What more boisterous than the winds? tamen iidem imbribus sopiuntur, saith Pliny, yet are they laid with soft showers. How soon was David disarmed by Abigail's gentle Apology, and made as meek as a Lamb? So were the hot and hasty Ephraimites by Gideon's mild and modest answer, Judge. 8. By long forbearing is a Prince persuaded, and a soft tongue breaketh the bones, Prov. 25.15. Howbeit some persons must be more roughly dealt with (or they will never have done: Nettles hardly handled sting not as they will if gently touched) in some cases especially, as when God's glory is engaged. When Servetus condemned Z • inglius for his harshness, he answers, In aliis mansuetus ero, in blasphemiis in Christum non ita. In other cases I will be mild; but in case of blasphemies against Christ, I have no patience. So Luther in a Letter to Staupicius, Inveniar sane superbus, &c. modo impii silentii non arguar dum Dominus patitur. Let me be counted proud or passionate, so I be not found guilty of sinful silence when the cause of God suffereth. Madness in this case is better than mildness: Moderation here is mere mopishness, nay it is much worse.

But grievous words stir up anger] Heb. make it to ascend, viz. into the nostrils, as fire in a chimney, when blown up with bellows. Some men have quick and hot spirits: yea, some good men, as those two brethren, sons of thunder, how soon was their choler up? Luk. 9.55. Now, hard and harsh words do cast Oil upon the flame, and set their passions a float; and then there is no ho with them. Fertur equis auriga, nec audit currus habenas. How was Saul enkindled by Doeg, and David by Nabal's currishness? Rehoboam with one churlish breath, lost ten Tribes; And Adrian the Emperor gave the Cryer great thanks, who when he was bidden to quiet the tumultuous people with an imperious 〈 in non-Latin alphabet 〉 , Hold your tongues, he held out his hand only; and when the people listened with great silence (as the manner was) to hear the Cry, Hoc vero, inquit, Princeps vult. This is that, said he, that the Emperor requires of you, viz. to be silent. The best answer to words of scorn and petulancy (saith One) is Isaac's Apology to his brother Ishmael, patience and silence, 〈 in non-Latin alphabet 〉 . Either reply not at all, or else so that all may be well betwixt you.

Vers. 2. The tongue of the wise useth knowledge aright] Heb. deals kindly with her, offers her no abuse, by venting her unseasonably, and making her over-cheap, and little set by. Eloquence wisely ordered is very commendable, and avails much: But what a poor praise was that to the Duke of Buckingham, that speaking to the Londoners in the behalf of that Usurper Richard the third, he gained the commendation, that no man could deliver so much bad matter in so good words and quaint phrases? Here was eloquentiae satis, sapientiae parum. The tongue was given us for better purpose; 'twas David's glory, and he used it accordingly.

But the mouth of fools poureth out foolishness] Heb. Bubbleth it out, blurteth it out, as a fountain casteth out its waters, with a great force and swiftness: non quid, sed quantum, is all their care, being talkative above measure, and forward to utter whatsoever comes into their chaps.

Vers. 3. The eyes of the Lord are in every place] He is 〈 in non-Latin alphabet 〉 , All-eye: and his providence like a well-drawn picture, that vieweth all that come into the room, Rev. 2. I know thy works, and thy labor, not thy works only, but thy labor in doing them. And as for the Offender, though he think to hide himself from God, by hiding God from himself, yet God is nearer to him than the bark is to the tree; for in him all things subsist, Col. 1.17. and move, Act. 17.28. understand it of the minds motions also. And this the very Heathen saw by natures rush-candle. For Thaeles Milesius being asked, whether the gods knew not when a man doth ought amiss? yea, said he, if he do but think amiss. Deus intimior nobis intimonostro, saith another, God is nearer to us, than we are to ourselves. Repletively he is everywhere, though inclusively nowhere. Nusquam est, & ubique est. As for the world, it is to him as a Sea of glass, Rev. 4.6. corpus diaphanum, a clear transparent body, he sees thorough it.

Beholding the evil and the good] The evil are first mentioned, because they make question of this truth. But what saith a worthy Divine yet alive? Think not that he who is invisible, cannot see; God, like the Optick virtue in the eye, sees all, and is seen of none. No man needs a window in his breast (as the Heathen Momus wished) for God to look in at; every man before God is all window, Job 34.22. The eyes of Christ are as a flaming fire, Rev. 1.14. And the school of nature teacheth, that the fiery eye needs no outward light, that sees extra mittendo, by sending out a ray, &c.

Vers. 4. A wholesome tongue is a tree of life] As uttering words that have a healing property in them, pure, precious and profitable; not unlike that tree of life in the midst of God's Garden, that would have given immortality to the eaters. See August. de Civit. dei lib. 15. cap. 20.

But perverseness therein is a breach of the spirit] That is, in the conscience which it goreth and gasheth; and in the heart, which it defileth and disposeth to further evil: it leaveth both a sting and a stain in a man's own soul; besides the much mischief that it doth to the spirits and manners of other men that are corrupted by it. God's Spirit also is not a little grieved and vexed, when the godly man suddenly falls (as sometimes he doth) into bitter words, clamours, and evil-speakings: these are even as smoke to the eyes, and make the Spirit of God ready to loathe and leave his lodging, as the Apostle intimates, Ephes. 4.30, 31. There are that thus translate the Text, But the mischievousness of it is as a breach made by the wind; and set this sense upon it, as a blustering wind, which throws down trees and houses, doth much harm; so a violent and venomous tongue causing troubles and calamities, is very pernicious and hurtful, Job 8.2. Pray we therefore with David, Psal. 120. Deliver me Lord from a lying lip, and a deceitful tongue, &c.

Vers. 5. A fool despiseth his Fathers instruction] Heb. Entertains it with contumelious and opprobrious language, as a mad man doth a potion offered him for his health. Jerome oft renders the word, to blaspheme; and indeed to reject good counsel, of a Father especially, with scorn and reproach, is blasphemy in the second Table.

But he that regardeth reproof, is prudent] Wise he is, and wiser he will be. This made David prize and pray for a reprover, Psal. 141.5. And 'tis said of Gerson (that great and wise Chancellor of Paris ) that he took pleasure in nothing more, quam si ab aliquo fraterne & charitative redargueretur than in a friendly reproof. The like is reported of Sir Anthony Cope, by Dr. Harris, who preached his Funeral; and of that famous man of God Mr. William Wheatly, by Mr. Scudder, who writes his life. He was glad, saith he, when any of the righteous smote him, and would take it well, not from his superiors only, but from his equals, and far inferiors.

Vers. 6. In the house of the righteous, is much treasure] Every righteous man is a rich man, whether he hath more or less of the things of this life. For first, he hath plenty of that which is precious. Secondly, Propriety; what he hath is his own; he holds all in Capite-tenure in Christ, he shall not be called to account as an usurper. All is yours, 1 Cor. 3.22. because you are Christ's, and Christ is God's. And although he hath little (many times) in present possession, yet he is rich in reversion; rich in bills and bonds, rich in an apparent pledge, that is worth all the world besides; that is, in Christ; for having given us his son, how shall he not with him give us all things also? Rom. 8.

But in the revenues of the wicked are trouble] For besides the curse of unsatisfiableness, in the very pursuit of them, he meets with many grievances, fears, jealousies, disgraces, interruptions, discontentments, and then after the unsanctified enjoyment of them, follows the sting of conscience that dissweetens all, and that will inexpressibly vex and torment him through all eternity. He hath swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly, &c. Job 20.15. Disgorge he shall surely those murthering morsels, either by remorse and restitution in the mean time, or with despair and impenitent horror hereafter.

Vers. 7. The lips of the wise disperse knowledge] They are the lights of the world, and they diffuse light where-ever they come, shining as Lamps or Luminaries, and seeking to save themselves, and those that hear them. How did those learned Scribes (our famous Reformers) bring forth their rich treasure, and liberally disperse it; by preaching, writing and every way trading their Talents for the Churches good? Farellus with his Talent, gained to the Faith five Cities of the Cantons, with their territories. Wycliffe, Hus, Luther, Calvin, &c. how active and fruitful were they in their Generations to dispread and scatter light over the Christian world, to wise and win souls to Christ? Prov. 11.30. These surely shine as stars in Heaven, Dan. 12.3. that like stars by their light and influence, made such a scatter of riches upon earth. Every Star (saith one) is like a purse of Gold, out of which God throws down riches and plenty upon the sons of men. And as it is the nature of gold to be drawn forth marvelously, so that, as the learned affirm, an ounce of gold will go as far as eight pound of silver: so it is the nature of sound knowledge to be spreading and diffusive.

But the heart of the foolish doth not so] Or, is not right. 'It is little worth, Prov. 10.20. as having no true treasure in them, but froth and filth, vanity and villainy: hence they do not only not disperse knowledge (which they have not, Psal. 14.4.) but patronize and promote ignorance and error, sow Cockle, as fast, as wiser men do Corn; and are as busy in digging descents to Hell, as others are in building stair-cases for Heaven.

Vers. 8. The sacrifice of the wicked is an abomination] Their very incense stinks of the hand that offers it, Isa. 1.13. Good words may be uttered, but we cannot hear them, because uttered with a stinking breath: and good meat may be presented, but we cannot eat of it, because cook'd or brought to Table by a nasty sloven. Works materially good, may never prove so formally and eventually, viz. when they are not right quoad fontem, & quoad finem. 1 When they proceed not from a right principle, a pure heart, a good conscience, and Faith unfeigned, 1 Tim. 1.5. 2 When they tend not to a right end, the glory of God in our own or other men's salvation. Christus opera nostra non tam actibus quàm finibus pensat. The glory of God must consume all other ends, as the Sun puts out the light of the fire.

But the prayer of the righteous is his delight] His music, his honey-drops, his sweetest perfume, his Calves of the lips, with which, when we cover his Altar, he is abundantly well-pleased. For as all God's senses, nay his very soul is offended with the bad man's sacrifice, Isa. 1.13, 14, 15. (his sharp nose easily discerneth, and disgusteth the stinking breath of his rotten lungs, though his words be never so scented and perfumed with shows of holiness.) So the prayer that proceeds from an upright heart, though but faint and feeble, doth come before God, even into his ears, Psal. 18.6. and so strangely charms him, Isa. 26.16. (see the Margin) that he breaks forth into these words, Ask me of things concerning my sons, and concerning the works of my hands command ye me, Isa. 45.11. O that we understood the latitude of this Royal Charter! then would we pray always with all prayers and supplications in the Spirit; then would we watch thereunto with all perseverance, and not faint, or shrink back, Ephes. 6.18. Luk. 18.1.

Vers. 9. The way of the wicked is abomination] Not his sacrifices only, but his civilities; all his actions natural, moral, recreative, religious, are offensive to all God's senses (as the word signifies.) The very plowing of the wicked is sin, Prov. 21.4. all they do is defiled, yea their very consciences. Their hearts, like some filthy bog or fenn, or like the lake of Sodom, send up continual poisonous vapors unto God: And he not able to abide them, sends down eftsoons a counterpoison of plagues and punishments, Psalm 11.6. Rom. 1.18.

But he loveth him that followeth after righteousness] Although he fulfil not all righteousness, yet if he make after it with might and main (as the word signifies) if he pursue it and have it in chase (as ravenous creatures have their prey) if by any means he may attain to the resurrection of the dead, Phil. 3.11. That is, that height of holiness that accompanieth the resurrection: This is the man whom God loves. Now God's love is not an empty love: It is not like the Winter Sun, that casts a goodly countenance when it shines, but gives little warmth and comfort. Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways, Isa. 64.5. that think upon thy commandments to do them, Psal. 103. qui faciunt praecepta, et si non perficiant, that are weak, but willing, Heb. 13.18. that are lifting at the latch, though they cannot do up the door: Surely (shall every such one say) In the Lord have I righteousness and strength, Isa. 45.24. Righteousness, that is, mercy to those that come over to him, and Strength to enable them to come, as the Sea sends out waters to fetch us to it.

Vers. 10. Correction is grievous unto him that forsaketh the way] He pleaseth himself in his out-straies, and would not be reduced; he is in love with his own ruin, and takes long strides towards Hell, which is now but a little afore him. And if any man seek to save him, with fear pulling him out of the fire, he flies in his face. This is as great madness, as if they whom our Savior had healed or raised, should have raged and railed at him for so doing.

And he that hateth reproof shall die] He that is imbittered by rebukes, and not bettered by chastisements, shall die, 〈 in non-Latin alphabet 〉 say the Septuagint; shall die shamefully, yea, shall die eternally, as the next verse shows, shall be swallowed up of Hell and destruction, which even now gapes for him. They that will not obey that sweet command, Come unto me all ye, &c. shall one day have no other voice to obey, but that terrible Discedite, Go ye cursed into everlasting flames.

Vers. 11. Hell and destruction are before the Lord] Tophet is prepared of old; and where ever it is, as it skills not curiously to inquire (below us it seems to be, Rev. 14.11. & ubi sit sentient qui curiosius quaerunt ) so it is most certain, that Hell is naked before God and destruction uncovered in his sight, Job 26.6. We silly fishes, see one another jerked out of the pond of life, by the hand of death; but we see not the frying-pan and the fire that they are cast into, that die in their sins, and refuse to be reformed. Cast they are into utter darkness Matth. 8.12. In tenebras ex tenebris infaeliciter exclusi, infelicius excludendi. Howbeit this thickest darkness hideth not from God, but the light shineth as the day, Psal. 139.12. he perfectly knows the state of the dead and the damned. Oh that men knew more of it! and did believe in any measure that eternity of extremity that is there to be endured! Oh that they would be forewarned to fly from this wrath to come! Oh that they were wise, that they understood this, that they would consider their latter end, those quatuor novissima! Deut. 32.29. Utinam ubique de Gehenna dissereretur, saith Chrysostom. He that doth but hear of Hell, is without any further labor or study taken off from sinful pleasures, saith Nyssen. But if a man had but one glimpse of it, it were enough (saith Bellarmine ) to make him not only turn Christian and Sober, but Anchorite and Monk; to live after the strictest rule that can be. But alas we cannot get men to think of it, till they be plunged headlong into it.

No, though one should come from the dead to testify unto them, they would not be persuaded, Luke 16.31.

How much more then the hearts of the children of men] Though deep and deceitful, full of turnings and windings, Multae sunt in animo late • rae, multi recessus, saith Tully; yet God can fathom and find them out, Jer. 17.9, 10. He searcheth the hearts and reins, which yet are the most remote and abstruse of all the entrails, covered from the eye of the Anatomist with fat and flesh, &c. By hearts and reins understand thoughts and affections; the reins being the seat of the strongest affection, that which is for Generation. Lo these are pervious and patent to the eyes of God, yea dissected, quartered, cleft in the back bone (as the Apostles word, Heb. 4.13. signifies) how much more then their evil actions? these cannot possibly be hid from God's all-seeing eye, though they dig deep to secure themselves, as those Gun-powder-traitors; though they throw thereupon wood, stones, and rubbish; all these to God would be but as spectacles to make their sins appear the greater, or as perspectives to multiply them.

Vers. 12. A scorner loveth not one that reproveth him] Nay he hateth those that reprove him in the gate, Amos 5.10. as Ahab did Micaiah, Herodias John the Baptist, the Pharisees our Savior, &c. Bishop Ridley lamenting a little before his death, the state of England, even of the greatest Magistrates, some (the Kings highness excepted) evermore unkindly and urgently against those that went about most busily and wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even to the Prince himself; and yet would they toward the same Preachers outwardly bear a jolly countenance, and fair face. As for Latimer, Lever, Bradford and Knox, their tongues were so sharp, they ripped so deep in their galled backs, to have purged them, no doubt, of their filthy matter that was festered in their hearts, of insatiable covetousness, of filthy carnality, and voluptuousness, of intolerable ambition and pride, of ungodly loathsomeness to hear poor men's causes, and to hear God's word. And these men of all others, these Magistrates then could never abide, &c. Thus that godly Martyr, and much more to the same purpose.

Neither will he go unto the wise] Men should run to and fro to increase knowledge, Dan. 12.4. The Shunamite rode ordinarily to the Prophet on the Sabbaths, and other holy days. Those good souls, Psal. 84.7. passed on from strength to strength, setting the best foot forwards for like purpose; yea those that were weak and unfit for travel, would be brought to the ordinances upon horses, in chariots, and in litters, Isa. 66.20. But now the Scorner holds it not worth while to put himself to this pains; and is ready to say with Jeroboam, It is too much for men to go up to Jerusalem, to go up to the mountain of the Lord to learn his ways, Isa. 2.3. Yea, he set watchers to observe who would go from him to Judah to worship, that he might shame them at least, if not slay them, Hos. 5.1. He would never have gone to the Prophet to be reproved, and when the Prophet came to him, he stretched forth his hand to apprehend him. So Herod had a desire to see Christ, but could never find a heart to go to hear him: And yet our Savior looked, that men should have come as far to him, as the Queen of Sheba came to Solomon.

Vers. 13. A merry heart makes a cheerful countenance] It sits smiling in the face, and looks merrily out of the windows of the eyes. This is not, till faith have healed the conscience, and till grace have hushed the affections, and composed all within. Saint Stephen looked like an Angel, when he stood before the Council, Act. 6. and the Apostles went away rejoicing, Act. 5. There are that rejoice in the face only, and not in the heart, 2 Cor. 5.12. this is but the hypocrisy of mirth, and we may be sure that many a man's heart bleeds within him when his face counterfeits a smile. It is for an Abraham only to laugh for joy of the promise, and for a David to rejoice at the word as one that findeth great spoil; wherein the pleasure is usually as much as the profit. Christ's Chariot wherein he carries his people up and down in the world, and brings them at length to himself, is paved with love, Cant. 3.9, 10. he brings them also into his Wine-cellar, where he cheers up their hearts, and clears up their countenances; and this is premium ante premium, Heaven afore-hand: These are some few Clusters of the Grapes of the Celestial Canaan.

But by the sorrow of the heart the spirit is broken] As the looks are marred so the spirits are dulled, and disabled, as a limb out of joint can do nothing without deformity, or pain. Dejection takes off the wheels of the soul, hinders comfortable intercourse with God, and that spiritual composedness, that habitual cheerfulness, that Sabbath of spirit that every man should strive to enjoy. Afflictions (saith one) are the wind of the soul, passions the storm. The soul is well carried, when neither so be-calmed, that it moves not when it should, nor yet tossed with tempests of wrath, grief, fear, care, &c. to move disorderly. Of these we must be careful to crush the very first insurrections; storms rise out of little gusts, but the top of those mountains above the middle region are so quiet, that ashes (lightest things) are not moved out of place.

Vers. 14. The heart of him that hath understanding seeketh knowledge] As an hungry man seeks meat, or a covetous man gold, the more he hath, the more he desires. Moses was no sooner off the mount where he had seen God face to face, but he cries, Lord show me thy glory. David that knew more than his teachers, cries ever and anon, Teach me thy statutes. Job prefers knowledge before his necessary food: Chrysippus was so studious, that he would not take time to eat his meat, but had perished with hunger if his maid Melissa had not put meat into his mouth. John eat the book that the Angel gave him, Rev. 10.9. Jacobus de Voragine, and Petrus Comestor, had their names from devouring the Bible. Let fools feed on foolishness, as swine do on swill, as flies do on botches, as carrion kites do on stinking carcases, as Tartarians do on dead Camels, Asses, Dogs, Cats, &c. The Wiseman finds no such sweetness in the most delicate and dainty dishes, as in the search after divine knowledge, Psal. 119.103. Even Aristotle saith, that a little knowledge, though conjectural, about heavenly things, is to be preferred above knowledge, though certain, about earthly things. And Agur saith, it is to ascend into heaven, Prov. 30.4.

Vers. 15. All the days of the afflicted are evil] The guilt of sin puts a sting into afflictions, and makes them very grievous. Nihil est miserius quam animus hominis conscius, said the Heathen. Such an affliction, may well be called as Am. 6.6. shebharim, a breaking to shivers, for then God is a terror to man, Jer. 17.17. and runs upon the thick bosses of his bucklers, Job 15.26. Himself is also a Magor-missabib to himself: so that he is for the time, in the very suburbs of Hell, and ready to become his own deathsman, as Judas. Hence Anselm, Mallem purus à peccato, saith he, Geheunam intrare, quà peccati sorde pollutus, coelorum regna tenere.

But he that is of a merry heart, hath a continual feast] The sincere heart, the quiet conscience, will not only stand under greatest pressures, as Paul, 2 Cor. 1.9, 12. but goes as merrily to die in a good cause, as ever he did to dine, as divers Martyrs; be the air clear or cloudy, he enjoys a continual serenity, and sits continually at that blessed feast, whereat the blessed Angels are Cooks and Butlers (as Luther hath it) and the three Persons in Trinity gladsome guests. Mr. Latimer saith, that the assurance of heaven is the sweet-meats of this feast. There are other dainty dishes, but this is the Banquet. Another saith, In minimo maximum est, bonamens in corpore humano: quae si ad sit, deliciosius vivit etiam is qui teruntium non habet in orbe, quam si in unum hominem sexcentos confles Sardanapalos. All other feasts to this are stark hunger. It is a full feast, a lasting feast, not for a day, as that of Nabal, not for seven days, as that of Sampson, no nor of ninescore days, as that of Ahasuerus, but a durable continual feast, without intermission of solace, or interruption of society. Vis ergo ô homo semper epulari? vis nunquam tristis esse? (saith Bernard) been vive. Wilt thou therefore, O man, never be sad? wilt thou turn thy whole life into a merry festival? get and keep a good conscience. The Heathen Philosopher could say, 〈 in non-Latin alphabet 〉 . A good man keeps holy-day all the year about.

Vers. 16. Better is a little with the fear of the Lord] This is one special consideration that keeps up the good heart in continual comfort. Contented godliness is great riches — Misera est magni custodia census. Great treasures, bring great troubles. It is not the great Cage that makes the bird sing. It is not the great estate that brings always the inward joy, the cordial contentment. The little Lark with a wing sees further than the Ox with a bigger eye, but without a wing. Birds use not to sing when they are on the ground; but when got into the air, or upon the top of trees. If Saints be sad, it is because they are too busy here below, and ( Martha -like) troubled about many things, with neglect of that one thing necessary. They that will be rich, pierce themselves thorough with many sorrows. If the bramble bear rule, fire will rise out of it that will consume the Cedars; the lean Kine will soon eat up the fat, and it shall not be seen by them. It is hard to handle these thorns hard, and not to prick ones fingers. Riches (though well got) are but as Manna; those that gathered less, had no want, and those that gathered more, it was but a trouble and annoyance to them.

Vers. 17. Better is a dinner of herbs where love is] Mensa consecrata est amicitiae, saith one. The Table is dedicated to friendship, and an absurd thing it is there to raise quarrels, or to revenge wrongs, as Absalom did when he killed his brother Amnon; as Alexander did when he killed his friend Philotas; and as the Great Turk when he intends the death of any of his great Bashaws, he invites them to a feast, in the midst whereof he commandeth the black gown to be cast upon their shoulders, and then they are presently taken from Table, and strangled. Isaac made a feast for Abimelech and Phicol, to show that he was heartily reconciled to them, Gen. 26.30. The Greeks had their 〈 in non-Latin alphabet 〉 , or love-feasts for like purpose. Among the Latins (as Varro testifieth) it was held a complete feast, si belli conveniant homines, si temporis sit habita ratio, si locus fit non ingratus, si non negligens apparatus, if they were merry men that met, if they sat not over-long, nor over late; if the place were pleasant, and the cheer indifferent. Green Herbs (it seems) was a great dish with them, which therefore they called Holus ab 〈 in non-Latin alphabet 〉 , as if they thought no dish were wanting, if that were set upon the Table. These Herbs they are called 〈 in non-Latin alphabet 〉 Acetaria, because they used to dip them in vinegar; and thereunto if they had bread (which they called Panis of 〈 in non-Latin alphabet 〉 ) they held, they had all that heart could wish, or need require.

Vers. 18. A wrathful man stirreth up strife] Miscet lites, he mingleth strife with his meat, and feeds upon chafing-dishes. Such troublesome guests Augustine forbad his table by these two verses written round about it.

This is the worst music at meat that may be. But some men maledictis aluntur, ut venenis capreae. David met with such hypocritical mockers in feasts, that most uncivilly gnashed upon him with their teeth, Psal. 35.16. Hence much mischief many times ariseth: For, as Basil noteth, ira excitat rixam, rixa parit convicia, convicia ictus, ictus vulnera, & saepe vulnera mor • consequitur. Wrath stirs up strife, strife causeth ill words, ill words draw on blows, bloodshed, and loss of life sometimes.

But he that is slow to anger, appeaseth strife] Is as busy to stint strife, as the other to stir it; brings his buckets to quench this unnatural fire betwixt others, and puts up injuries done to himself, as Jonathan did when his Father flung a Javelin at him, he rose from Table, and walked into the field. David also, though provoked, yet he, as a deaf man heard not, and was as one dumb, in whose mouth there was •• reproof. Such peaceable and peace-making men are blessed of God, and •• ghly esteemed of men; when wranglers are to be shunned as perilous persons. Make not friendship with an angry man, saith Solomon, Prov. 22.24. And they are not much to be regarded, that with every little offensive breath, or disgraceful word, are blown up into rage, that will not be laid down without revenge or reparation, to cure their credits.

Vers. 19. The way of a slothful man, is as a hedge of thorns] Perplexed and let some; so that he gets no ground, makes no riddance; he goes as if he were shackled, when he is to go upon any good course, so many perils he casts, and so many excuses he makes: this he wants, and that he wants, when in truth it is a heart only that he wants; being woefully hampered, and inthralled in the invisible chains of the Kingdom of darkness, and driven about by the Devil at his pleasure. This will be a bodkin at these men's hearts one day, to think, I had a price in my hand, but no heart to make use of it; I foolishly held, that a little with ease was best, and so neglected so great salvation, shifting off him that spake to me from Heaven, Heb. 12.25. and pretending some Lion in the way, some Goose at the gate, when I was to do anything for my souls health. Never any came to Hell (saith one) but had some pretence for their coming thither.

But the way of the righteous is made plain] Or, Is cast up as a Causey, a Gabbatha, John 19.13. a rode raised above the rest. There seems to be an allusion to that bank or causey that went from the Kings house to the Temple, 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11. And the sense is, that the godly by much practice of piety, having gotten an habit, dispatch duty with delight, and come off with comfort; See Isa. 40.31.

Vers. 20. A wise Son maketh a glad Father▪] See the Note on chap. 10.1.

Vers. 21. Folly is joy to him that is destitute of understanding] See the Note on chap. 10.23.

But a man of understanding walketh uprightly] And he doth it with delight, as the opposition implies. Christ's burden is no more grievous to him, than the wing is to the bird, Matth. 11.30. 1 John 5.3. His sincerity supplies him with a serenity; the joy of the Lord, as an oil of gladness makes him lithe and nimble in ways of holiness: And this spiritual joy in some is an habitual gladness of heart, which constantly, after assurance, is found in them; though they feel not the passions of joy: but in others there are felt at sometimes the vehement passions of joy, but not any constant gladness.

Vers. 22. Without counsel purposes are disappointed] The word here rendered Counsel, signifies Secret; because counsel should be kept secret; which to signify, the old Romans (as Servins testifieth) built the Temple of Consus their God of Counsel, sub tecto in Circo, in a public place, but under a covert. And it grew to a proverb, Romani sedendo vincunt. The Romans, by sitting in Counsel, conquer their enemies. But what a strange man was Xerxes (and it prospered with him accordingly) who in his expedition against Greece, called his Princes together, but gave them no freedom of speech, nor liberty of Counsel? Lest (said he to them) I should seem to follow mine own counsel, I have assembled you: And now, do you remember, that it becomes you rather to obey, than to advise. Such another was that James that reigned in Scotland, in our Edward the fourths time. He was too much wedded (saith the Historian) to his own opinion, and would not endure any man's advice (how good soever) that he fancied not; he would seldom ask counsel, but never follow any. See the Note on chap. 11.14.

Vers. 23. A man hath joy by the answer of his mouth] It reflects comfort upon a man when he hath spoken discreetly to the benefit and good content of others. Some degree of comfort follows every good action, as heat accompanies fire; as beams and influence issue from the Sun; which is so true, that very Heathens upon the discharge of a good conscience, have found comfort, and peace answerable.

A word spoken in due season, how good is it] One seasonable truth falling on a prepared heart, hath oft a strong and sweet operation. Galeacius was converted by a similitude used by Peter Martyr reading on 1 Corinth. Junius was reduced from Atheism, by conference with a country-man of his. Luther having heard Staupicius say, that that is kind repentance which begins from the love of God, ever after that time the practice of repentance was the sweeter to him. Also this speech of his took well with Luther, Doctrina praedestinationis incipit à vulneribus Christi. The doctrine of predestination begins at Christ's wounds. Melancthon tells how that one time, when Luther (as he was naturally passionate) fell into a great distemper upon some provocation, he quickly quieted him by reciting this verse.

At the hearing hereof Luther curbs in his passion, and smiling, said, Non volumus de his amplius, sed de aliis colloqui. We'l talk no more of these matters.

Vers. 24. The way of life is above to the wise] He goes an higher way than his neighbor, even in his common businesses, because they are done in Faith and Obedience. He hath his feet where other men's heads are, and (like an heavenly Eagle) delights himself in high-flying. Busied he may be in mean low things, but not satisfied in them as adequate Objects. A wise man may sport with children, but that is not his business. Domitian spent his time in catching flies, and Artaxerxes in making hafts for knives, but that was the baseness of their spirits. Wretched worldlings make it their work to gather wealth; as children do to tumble a snow-ball; they are scattered abroad throughout all the land (as those poor Israelites were, Exod. 5.12. to gather stubble) not without an utter neglect of their poor souls. But what, I wonder, will these men do when Death shall come with a Writ of Habeas corpus, and the Devil with a Writ of Habeas animam, when the cold grave shall have their bodies, and hot hell hold their souls? O that they that have their hands elbow deep in the earth, that are rooting and digging in it, as if they would that way dig themselves a new and a nearer way to hell; O that these greedy moles, these insatiate muck-worms would be warned to fly from the wrath to come, to take heed of hell beneath, and not sell their souls to the Devil for a little pelf, as they say Pope Silvester did for seven years enjoyment of the Popedom! Oh that they would meditate every day a quarter of an hour (as Francis Xaverius counseled John 3. King of Portugal ) on that divine sentence, What shall it profit a man to win the whole world, and lose his own soul! He should be a loser by the sale of his soul, he should be (that which he so much feared to be) a beggar, begging (in vain) though but for a drop of cold water to cool his tongue.

Vers. 25. The Lord will destroy the house of the proud] Where he thinks himself most safe, God will pull him (as it were by the ears) out of his Tabernacle, he will surely unroost him, unnest him; yea though he hath set his nest among the stars, as he did proud Lucifer, who kept not his first estate, but left his habitation, which indeed he could hold no longer; for it spewed him out into hell, that Infernus ab inferendo dictus. See the Note on Chap. 12.7. & 14.11.

But he will establish the border of the widow] Not the rest of her goods only, but the very utmost borders of her small possession. She hath commonly no great matters to be proud of, nor any Patrons to stick to her, and stickle for her. She hath her name in Hebrew of Dumbness, because either she cannot speak for herself (death having cut off her head, her husband, who was wont to speak for her) or if she do speak, her tale cannot be heard, Luke 18.4. God therefore will speak for her in the hearts of her greatest opposites and oppressors. He also will do for her, and defend her borders; as he did for the Shunamite, and for the Sareptan, and for the poor Prophets widow (whose debts he paid for her) and for the widow of Naim, whose son he raised unrequested, Luke 7.13. Especially if she be a widow indeed, 1 Tim. 5. such as Anna was, Luke 2. A vine whose root is uncovered thrives not; a widow whose covering of eyes is taken away, joys not. But in God the fatherless findeth mercy, Hos. 14.3. and he will cause the widows heart to sing for joy, Job 29.13.

Vers. 26. The thoughts of the wicked are abomination] Let him not think to think at liberty, Thought is not free, as some fools would have it. To such God saith, Hearken, O earth, Behold I bring evil upon this people, even the fruit of their thoughts, Jer. 6.19. The very Heathen could say, Fecit quisque quantum voluit, what evil a man wills he doth. And Incesta est & sine stupro quae stuprum cupit. He that lusteth after a woman, hath lain with her in his heart. If I regard iniquity in mine heart, saith David, shall not God find this out, and for it reject my prayer? Psal. 66.18. Kimchi (being soured with Pharisaical leaven) makes this strange sense of that Text; If I regard iniquity only in my heart, so that it break not forth into outward act, the Lord will not hear me, that is, he will not hear so as to impute it, or account it a sin. But was not this coedem Scripturaerum facere (as Tertullian hath it) to murder the Scripture, or at least to set it on the rack, so to make it speak what it never intended, to force it to go two miles, when it would go but one?

But the words of the pure are pleasant words] Such as God books up, Mal. 3.16. and makes hard shift to hear, as I may so say, for he hearkens and hears, ibid. The rather, because these pleasant words are the fruits and products of that law of grace within, that good treasure, that habit of heavenly mindedness they have acquired. For though the heart of the wicked be little worth, and as little set by; Yet the tongue of the just is as choice silver, Prov. 10.20. (See the Note there.) He mints his words, and God lays them up as his riches, yea looks upon them as apples of gold in pictures of silver, Prov. 25.11. as gold put in a case of cut-work of silver, which is no less precious, than pleasant. See Eccles. 12.10. with the Note there.

Vers. 47. He that is greedy of gain, troubleth his own house] Fires his own nest, while he thinks to feather it; fingers that that will burn in his purse, will prove lucrum in arca, damnum in conscientia, gain to his purse, but loss to his conscience. Add hereunto, that the covetous man's house is continually on a tumult of haste and hurry; Up, up, up, saith he; to bed, to bed; quick at meat, quick at work, &c. what with labor, and what with passion and contention, he and his household never live at hearts-ease and rest. Thus it was in the houses of Laban and Nabal.

But he that hateth gifts, shall live] Viz. Gifts given to pervert, or buy justice: The fire of God shall devour the Tabernacles of such corrupt Judges, Job 15.

So for those that are bribed out of their Religion, Stratagema nunc est Pontificium, ditare multos, ut pii esse desinant. The Papists propose rewards to such as shall relinquish the Protestant Religion, and turn to them, as in Ausburgh, where they say there is a known price for it, of ten Florins a year. In France, where the Clergy have made contributions for the maintenance of Renegado Ministers. Thus they tempted Luther, but he would not be hired to go to hell; and thus they tempted that noble Marquess of Vicum, Nephew to Pope Paul the fifth, who left all for Christ, and fled to Geneva, but he cried out, Let their money perish with them, that prefer all the worlds wealth before one days communion with Jesus Christ, and his despised people.

Vers. 28. The heart of the righteous studieth to answer] His tongue runs not before his wit, but he weighs his words before he utters them (as carrying a pair of balance betwixt his lips) and dips his words in his mind ere men see what color they are of, as Plutarch saith Phocion did. He hath his heart (not at his mouth, but) at his right hand, saith Solomon, to make use of, when he sees his time. Melancthon, when some hard question was proposed to him, would take three days deliberation to answer it. And in his answer to Staphylus, he ingenuously confesseth, or rather complaineth, Quos fugiamus habemus, quos sequamur nondum intelligimus; We know whom we are to fly from (meaning the Papists) but whom to follow, we as yet know not. Such divisions there were amongst themselves, and such lack of light, at the beginning of the Reformation, that it was an ingenuous thing to be a right reformed Catholic. A young man, one Vincentius Victor (as Chemnitz relates it) when learned Augustine demurred, and would not determine the point concerning the original of a rational soul, censured boldly the Fathers unresolvedness, and vaunted; that he would undertake to prove by demonstration, that souls are created de novo, by God. For which peremptory rashness, the Father returned the young man a sober reprehension, a mild answer, as the Hebrew word here used importeth; not so sharp as that of Basil to the Emperors Cook (who yet well enough deserved it.) For when the fellow would needs be pouring forth what he thought of such and such deep points of Divinity which he understood not, Basil rounded him up with, 〈 in non-Latin alphabet 〉 . It is for thee, man, to look well to thy porridge-pot, and not to meddle with these disputes.

Vers. 29. The Lord is far from the wicked] He was so from the proud Pharisee, who yet gat as near God as he could, pressing up to the highest part of the Temple. The poor Publican, not daring to do so, stood aloof off; yet was God far from the Pharisee, near to the Publican. Videte magnum miraculum (saith Augustine) Altus est Deus; erigis te, & fugit à inclinas te, & descendit ad te, &c. Behold a great miracle: God is on high, thou liftest up thyself, and he flies from thee; thou bowest thyself downward, and he descends to thee. Low things he respects, that he may raise them, proud things he knows a far off, that he may depress them. When a stubborn fellow being committed, was no whit mollified with his durance, but the contrary: One of the Senators said to the rest, let us forget him a while, and then he will remember himself. Such is God's dealing with those that stout it out with him. I will go and return to my place, till they acknowledge their offense, and seek my face; in their affliction (if ever) they will seek me early, Hos. 5.15. And it proved so, Chap. 6.1.

But he heareth the prayer of the righteous] The Lord is near to all that call upon him, Psal. 145.18. His ears are in their prayers, 1 Pet. 3.12. Yea, he can feel breath, when no voice can be heard for faintness, Lam. 3.56. when the flesh makes such a din, that it is hard to hear the Spirits sighs, he knows the meaning of the Spirit, Rom. 8.26, 27. and can pick English out of our broken requests; yea, he hears our afflictions, Gen. 16.11. our tears, Psal. 39.12. our chatterings, Isa. 38.14. though we cry to him but by implication only, as the young Ravens do, Psal. 147.9. It is not with God as with their Jupiter of Crete, that had no ears, that was not at leisure to attend small matters, that had cancellos in coelo, as Lucian feigns, certain crevices or chinks in heaven, thorough which, at certain times, he looks down upon men, and hears prayers; whereas at other times he hears them not though they call upon him never so long, never so loud. Neither is it with God as with Baal, that pursuing his enemies, could not hear his friends; nor yet as with Diana, that being present at Alexanders birth, could not at the same time preserve her Ephesian Temple from the fire. Am I a God at hand, saith the Lord, and not a God afar off? Jer. 23.23. Yes, yes, he is both, and delights to distinguish himself from all dunghill-deities by hearing prayers. Hereby Manasseh knew him to be the true God, 2 Chron. 33.13. and all Israel hereupon cried out with one consent, The Lord he is God, the Lord he is God, 1 King. 18.39. See the Note on verse. 8. of this Chapter.

Vers. 30. The light of the eyes rejoiceth the heart] Light and sight are very comfortable. He was a mad fool that being warned of wine by the Physicians, as hurtful to his eyes, cried out Vale lumen amicum; If they will not bear with wine, they are no eyes for me. Truly the light is sweet, and a pleasant thing it is to behold the Sun, Eccles. 11.7. Eudoxus professed, that he would be willing to be burnt up by the Sun presently, so he might be admitted to come so near it, as to behold the beauty of it, and to see further into the nature of it.

And a good report maketh the bones fat] Fama bona, vel auditio bona. A good name, or good news. Ego si bonam famam servasso, sat dives ero, saith he in Plautus. It is riches enough to be well reputed and reported of. It is 〈 in non-Latin alphabet 〉 , the sweetest hearing. It pleased David well, that whatsoever he did, pleased the people. It pleased St. John well, that his friend Demetrius had a good report of the truth, 3 Joh. 12. and he had no greater joy than to hear that his children walked in the truth. Pindarus could say, that the Bath doth not so refresh the bones, as a good name doth the heart.

Vers. 31. The ear that heareth the reproof of life] That is, lively and life-giving reproofs. Veritas aspera est, verùm amaritudo ejus utilior & integris sensibus gratior quam meretricantis linguae distillans favus. Truth is sharp, but be it bitter, yet is it better and more savoury to sound senses, than the honey-drops of a flattering tongue.

Vers. 32. He that refuseth instruction, despiseth his own soul] Is a sinner against his own soul, as Core and his complices were; and sets as light by it, as if it were not worth looking after. Oh is it nothing to lose an immortal soul, to purchase an ever-living death? wilt thou destroy that for which Christ died? 1 Cor. 8.11. What shall a man give in exchange for his soul? There is no great matter in the earth but man, nothing great in man but his soul, said Faverinus, Whose image and superscription is it but God's? Give therefore unto God the things that are God's, by delivering it up to his discipline.

But he that heareth reproof, getteth understanding] Hebr. Possesseth his heart. This is like that sentence of our blessed Savior, In your patience possess ye your souls] They have need of patience that must hear reproof; for man is a cross creature, and likes not to be controlled or contradicted. But suffer (saith that great Apostle) the words of exhortation; suffer them in God's name, sharp though they be, and set on with some more than ordinary earnestness. Better it is that the vine should bleed than die. Sinite virgam co • ripientem, ut sentitatis malleum conterentem. Certes, when the Lord shall have done to you according to all the good that he hath spoken concerning you, and hath brought you to his Kingdom, This shall be no grief unto you, or offense of heart (as he said in a like case) that you have hearkened to instruction, and been bettered by reproof.

Vers. 33. The fear of the Lord is the instruction of wisdom] See the Note on Chap. 1.7.

And before honor is humility] David came not to the Kingdom till he could truly say, Lord, my heart is not haughty, nor mine eyes lofty, &c. Psal. 131.1. Abigail was not made David's wife, till she thought it honor enough, to wash the feet of the meanest of David's servants, 1 Sam. 25.40. Moses must be forty years a stranger in Midian, before he become King in Jeshurun, he must be struck sick to death in the Inn, before he go to Pharaoh on that honorable Ambassage. Luther observed, that ever (for most part) before God set him upon any special service for the good of the Church, he had some fore fit of sickness. Surely, as the lower the ebb, the higher the tide: So the lower any descend in humiliation, the higher they shall ascend in exaltation; the lower this foundation of humility is laid, the higher shall the roof of honor be over-laid.

CHAP. XVI. Vers. 1. The Preparations of the heart in man]

HEE saith not of man, as if it were in man's power to dispose of his own heart; but in man, as wholly wrought by God; for our sufficiency is not in ourselves, but in him (as we live, so) we move, Act. 18.28. (understand it of the motions of the mind also.) It is he that fashioneth the hearts of men, Psal. 33.13. shaping them at his pleasure. He put small thoughts into the heart of Ahasuerus, but for great purposes. And so he did into the heart of our Henry 8. about his Marriage with Katherine of Spain, the Rise of that Reformation here, Quam desperasset atas praterita, admiratur praesens, obstupescet futura, as Scultetus hath it, which former ages despaired of, the present admireth, and the future shall stand amazed at.

And the answer of the tongue is from the Lord] For though a man have never so exactly marshalled his matter in hand, as it were in battle array (as the Hebrew word here imports, and as David using the same word, saith, he will marshal his Prayer, and then be as a spy upon a watch-tower, to see what became of it, whether he got the day, Psal. 5.3.) though he have set down with himself both what and how to speak; so that it is not only scriptum in animo, sed sculptum etiam, as the Orator said, yet he shall never be able to bring forth his conceptions, without the obstetrication of God's assistance. The most eloquent Demosthenes, being sent sundry times in Ambassage to Philip King of Macedony, thrice stood speechless before him, and thrice more forgot what he intended to have spoken. Likewise Latomus of Lovain (a great Scholar) having prepared a set speech to be made before the Emperor Charles the fifth, was so confounded when he came to deliver it, that he uttered nothing but non-sense, and thereupon fell into a fit of despair. So Augustine having once lost himself in a Sermon, and wanting what else to say, fell upon the Ma • ichees (a point that he had well studied) and by a good Providence of God, converted one there present, that was infected with that error. Digressions are not always unuseful: God's Spirit sometimes draws aside the doctrine to satisfy some soul which the Preacher knows not. But though God may force it, yet man may not frame it; and it is a most happy ability to speak punctually, directly, and readily to the point. The Corinthians had elocution as a special gift of God: And St. Paul gives God thanks for them, that in everything they were enriched by him, in all utterance, and in all knowledge, 1 Cor. 1.5.

Vers. 2. All the ways of a man are clean in his own eyes] Every man is apt enough to think well of his own doings, and would be sorry but his penny should be good silver. They that were born in hell, know no other heaven; neither goes any man to hell, but he hath some excuse for it. Quintilian could say, Sceleri nunquam defuisse rationem: As covetousness, so most other sins go cloaked and coloured. Sed sordet in conspectu judiciis quod fulget in conspectu estimantis. All is not gold that glisters. A thing that I see in the night may shine; and that shining proceed from nothing but rottenness. Melius est pallens aurum, quam fulgens aurichalcum; That which is highly esteemed amongst men, is abomination in the sight of God, Luke 16.15.

But the Lord weigheth the spirits] Not speeches and actions only, as Prov. 5.21. but men's aims and insides. Men see but the surface of things, and so are many times mistaken; but God's fiery eyes pierce into the inward parts, and there discover a new found world of wickedness. He turns up the bottom of the bag, as Josephs steward did; and then out come all our thefts and mis-doings, that had so long lain latent.

Vers. 3. Commit thy works unto the Lord] Depend upon him alone for direction and success; this is the readiest way to an holy security and sound settlement. Hang not in doubtful suspense, as Meteors do in the air, Luke 12.29. Neither make discourses in the air (so one renders it) as those use to do, whose hearts are haunted with carking cares. Let not your thoughts be distracted about these things. So the Syriac hath it. But cast your burden upon the Lord, Psal. 55.22. by a Writ of remove, as it were. Yea cast all your care upon God, for he careth for you, 1 Pet. 5.7. I will be Careless according to my name, said John Careless Martyr. Commit the matter to God, and he will effect it, Psal. 37.5.

And thy thoughts shall be established] Never is the heart at rest till it repose upon God; till then it flickers up and down, as Noah's Dove did upon the face of the Flood, and found no footing, till she returned to the Ark. This is certain (saith a Revered Divine, yet living) so far as a soul can stay on, and trust in God, so far it enjoys a sweet settlement and tranquility of spirit; Perfect trust is blessed with a perfect peace: A famous instance for this we have in our Savior, Now is my soul troubled, and what shall I say? Father save me from this hour; but for this cause came I to this hour, Father glorify thy name, Joh. 12.27, 28. All the while the eye of his humanity was fixed upon deliverance from the hour of temptation, there was no peace nor rest in his soul; because there he found not only incertainty, but impossibility; For this cause came I to this hour. But when he could come to this, Father glorify thy name, when he could wait on, acquiesce in, and resign to the will of his Father; we never hear of anymore objection, fear, or trouble. Thus he.

Vers. 4. The Lord hath made all things for himself] that is, for his own glory, which he seeks in all his works; and well he may; for first, he hath none higher than himself, to whom to have respect: And secondly, he is not in danger (as we should be in like case) of being puffed up or desirous of vain-glory. Or thus, He hath made all things for himself, that is, for the demonstration of his goodness, according to that of Augustine, Quiabonus est Deus sumus; & in quantum sumus, boni sumus. We owe both our being and well-being, and the glory of all to God alone, Rom. 1 • . ult.

The wicked also for the day of evil] i. e. of destruction. Hereof Dei voluntas est ratio rationum; nec tantum recta sed regula. Howbeit, whereas Divines make two parts of the decree of Reprobation, viz. Preterition and Predamnation; All agree for the latter (saith a learned Interpreter) that God did never determine to damn any man for his own pleasure, but the cause of his Perdition was his own sin. And there is a reason for it. For God may (to show his Sovereignty) annihilate his creature, but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted justi • e of God. And for the other part of passing over, and forsaking a great part of men for the glory of his Justice, the exactest Divines do not attribute that to the mere will of God, but hold, that God did first look upon those men as sinners, at least in the general corruption brought in by the Fall; For all men have sinned by Adam, and are guilty of high Treason against God.

Vers. 5. Everyone that is proud in heart, &c.] That lifts up himself against God, and his righteous Decree, daring to reprehend what they do not comprehend about the doctrine of Reprobation, as those Chatters, Rom. 9.20. These, whiles like proud, and yet brickle clay, they will be knocking their sides against the solid and eternal Decree of God (called Mountains of brass, Zach. 6.1.) they break themselves in pieces. So likewise do such as stumble at the word, being disobedient, whereunto also they were appointed, 1 Pet. 2.8. How much better were it for them to take the Prophets counsel, Hear, and give ear, be not proud, for the Lord hath spoken it. Give glory to the Lord your God (let him be justified and every mouth stopped, subscribe to his most perfect justice, though it were in your own utter destruction, before your feet stumble upon the dark mountains, &c. Jer. 13.15, 16. That was a proud and Atheistical speech of Lewis the eleventh, St salvabor, salvabor; si vero damnabor, damnabor. If I shall be saved, I shall be saved; and if I shall be damned, I shall be damned; and there is all the care that I shall take. Not unlike to this was that wretched resolution of one Ruffus, of whom it is storied, that he painted God on the one side of his shield, and the Devil on the other, with this mad Motto, Si tu me nolis, iste rogitat. If thou wilt not have me, here is one will.

Though hand join in hand] See the Note on Chap. 11.21. Some make hand in hand to be no more than out of hand, Immediately, or with • ase; for nothing is sooner, or with more ease done, than to fold one hand in another. God shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim, and he shall bring down their pride together with the spoil of their hands, Isa. 25.11. The motion in swimming is easy, not strong; for strong strokes in the water would rather sink, than support. God with greatest facility can subdue his stoutest adversary, when once it comes to handy-gripes, when once his hand joins to the proud man's hand (so some sense this text) so that they do manus conserere, then shall it appear that it is a fearful thing to fall into the hands of the living God, Heb. 10.

Vers. 6. By mercy and truth iniquity is purged] Lest the proud person hearing these dreadful threats should fall into despair, here is a way shown him how to escape. By mercy and truth, that is, by the goodness and faithfulness of God, by his love that moved him to promise pardon to the penitent, and by his truth that binds him to perform; iniquity (though never so hateful, be it blasphemy or any like heinous sin, Mat. 12.31.) is purged or expiated, viz. through Christ, who is the propitiation for our sins, 1 Joh. 2.2. See Chap. 14.22. with the Note.

And by the fear of the Lord men depart from evil] As in the former clause were declared the causes of Justification, so here the exercise of Sanctification, for these two go ever together. Christ doth not only wash all his in the fountain of his blood opened for sin and for uncleanness, Zach. 13.1. but healeth their natures of that swinish disposition, whereby they would else wallow again in their former filth. The Layer and Altar under the Law situated in the same Priests Court signified the same, as the water and blood issuing out of Christ's side, viz. The necessary concurrence of Justification and Sanctification in all that shall be saved: that was intimated by the Laver and water, this by the Altar and blood.

Vers. 7. When a man's ways please the Lord] Sin is the only make-bate that sets God and man at difference. Now when God is displeased, all his creatures are up in arms to fetch in his rebels, and to do execution. Who then would set the briars and thorns against him in battle? would he not go thorough them? would he not burn them together? Let him then take hold of my strength, saith God, that he may make peace with me, and he shall make peace with me, Isa. 27.4, 5. And not with God only, but with the Creature too that gladly takes his part, and is at his beck and check. Laban followed Jacob with one troop; Esau met him with another: both with hostile intentions. But God so wrought for Jacob whom he had chosen, that Laban leaves him with a kiss, Esau meets him with a kiss. Of the one he hath an Oath, Tears of the other, Peace with both. Who shall need to fear men, that is in league with God?

Vers. 8. Better is a little with righteousness, &] A small stock well gotten, is more comfortably enjoyed and bequeathed to Posterity, than a cursed hoard of evil gotten goods. The reason why people please not God, and are contrary to all men (as this verse refers to the former) is, because they prefer gain before God, and care not how they wrong men, so they may have it. See Chap. 15.16.

Vers. 9. A man's heart deviseth his way, but God directeth his steps] Man purposeth, God disposeth of all, Prov. 19.21. Events many times cross expectation, neither is it in man to order his own ways, Jer. 10.23. This the Heathen saw, and were much troubled at, as the Athenians were, when their good General Nicias lost himself and his Army in Sicily. So the Romans, when Pompey, Cato, and others, worthy Patriots, were worsted by Julius Caesar; Brutiu a wise and valiant man overthrown by Antonius, cries out, 〈 in non-Latin alphabet 〉 , &c. O miserable virtue, thou art a mere slave to fortune. Christians have learned better language, and can set down themselves with founder reason, if crossed of their designs or desires; they know it is the Lord; they are dumb, because it is his doing, and they are punished less than their deserts, Ezra 9.13. Pompey (that seeing all to go on Casars side, said there was a great deal of mist over the eye of Providence) did no better than blame the Sun, because of his sore eyes.

Vers. 10. A divine sentence is in the lips of the King] It is, or should be. His words usually pass for Oracles, and many times stand for Laws: It should be his care therefore to speak as the Oracles of God, 1 Pet. 4.11. yea so to speak, and so to do, as one that shall be judged by the Law of Liberty, Jam. 2.12. (Or as some read it) as they that should judge by the Law of Liberty. Our old word Koning, and by contraction King, comes of Con (saith Becanus ) which comprehends three things, Possum, Scio, Audio, I can do it, I know how to do it, and I dare do it. If either he want power, or skill, or courage to do justice, the people instead of admiting his divinations, will cry out of him, as the Romans did of Pompey, miseria nostra Magnus est. This Grandee is our great misery.

His mouth transgresseth not in judgment] viz. If he ask counsel at God's mouth, as David did, and execute Justice, Justice, as Moses speaks, Deut. 16.20. that is, pure Justice, without mud or mixture of selfish affections, sparing neither the great for might, nor the mean for misery.

Vers. 11. A just weight and balance are the Lord's] i. e. Are commanded and commended by him. See Chap. 11.1. Deut. 25.14, 15, 16. with the Notes.

All the weights of the bag are his work] i. e. His Ordinance, and therefore not to be violated. Yea they are judicia Domini, as the Vulgar here reads the former clause, God's Judgments. Let no man therefore go beyond or defraud his Brother in buying and selling, for God is the Avenger of all such: 1 Thes. 4. Surely his Magistrates must not transgress in judgment, lest they prove but fures publici, as Cato called them; latrones cum privilegio, as Columella, public thieves; scabs, as the Prophet Isaiah terms them, chap. 5.7. and lest their regiment without righteousness appear to be but robbery with authority: So neither must private persons cheat and deceive their Brethren by false weights and measures, &c. lest they be looked upon as the botches of the Common-wealth, and enemies to civil society.

Vers. 12. It is an abomination for Kings to commit wickedness] It is so for any man, but especially for great men. Peter Martyr told Queen Elizabeth in an Epistle, that Princes were doubly obliged to God, first, as men, secondly, as chief men. When I was born into the world, said Henry the fourth of France, there were thousands of others born besides myself; what have I done to God more than they? it is his mere grace and mercy which doth bind me more unto his justice, for the faults of great men are never small. Thus he. It is reported of Tamberlane, that war-like Scythian, that having overcome Bajazet the Great Turk, he asked him whether ever he had given God thanks for making him so great an Emperor? who confessed ingenuously, he never thought of it. To whom Tamberlane replied, that it was no wonder so ungrateful a man should be made a spectacle of misery. For you, saith he, being blind of one eye, and I lame of a leg; was there any worth in us, why God should set us over two great Empires of Turks and Tartars, to command many more worthy than ourselves? Good turns aggravate unkindnesses; and men's offenses are increased by their obligations.

For the Throne is established by righteousness] Politicians give many directions for the upholding and conserving of Kingdoms; but this of Solomon is far beyond them all. See it exemplified, Jer. 22.13, to 20. Shalt thou reign, because thou closest thyself in Cedar? did not thy Father eat and drink, and do judgment and justice, and then it was well with him? &c.

Vers. 13. Righteous lips are the delight of Kings] i. e. Of good Kings, such as David was, who loved Nathan never the worse, but the better, for dealing plainly with him, gave him free access to his bed-chamber, and named him a Commissioner for the declaring of his Successor, 1 King. 1. King Edward the sixth took much delight in Latimer that faithful Preacher; and Queen Elizabeth inquired much after Dearing, after she had once heard him telling her in a Sermon, that once it was Tanquam Ovis, but now Velut indomita Juvenca, &c. But Dearing was without her Privity laid up fast enough by the Bishops, and kept far enough from coming near the Court anymore.

And they love him that speaketh right] They should do so; but it falls out somewhat otherwise ofttimes. Ahab hated Micaiah, and looks upon Elijah as a troubler of Israel: Alas! what had these righteous ones done? they taxed his sin, they foretold his judgment; they deserved it not, they inflicted it not, they were therefore become his enemies, because they told him the truth. Truth breeds hatred, as the fair Nymphs are feigned to do the ugly Faun • s and Satires. Most Princes are led by their Parasites, who sooth them up in their sins, and smooth them up with fair words, which soak into them, as oil doth into earthen vessels. David was none such, Psal. 101. he went not attended, saith one, ut nunc fit, magno agmine Aionum, Negonum, Ga • eonum, Palponum, Gnathonum, Balatronum, with a great sort of Sycophants, Court-parasites, Flatterers, &c. but had the best he could pick to be next his Person, and loved them that spoke right.

Vers. 14. The wrath of a King is as messengers of death] In the plural number, the better to set forth the danger of a Kings displeasure. Thou shalt surely die Abimelech, 1 Sam. 22.16. Adonijah shall be put to death this day, &c. 1 Kings 2.24. Hang Haman on the tree that is fifty cubits high, &c. Hunc Pugionem tibi mittit Senatus, &c. Queen Elizabeth was so reserved, that all about her stood in a reverent awe of her very presence and aspect, but much more of her least frown or check; wherewith some of them who thought they might best presume of her favor, have been so suddenly daunted and planet-stricken, that they could not lay down the grief thereof, but in their grave. One of these was Sir Christopher Hatton Lord Chancellor, who died of a flux of Urine and grief of mind. Neither could the Queen, having once cast him down with a word, raise him up again, though she visited and comforted him.

But a wise man will pacify it] Either by some prudent speech, or politick device, as Abigail did David, and David Saul, as Benhadad's servants did Ahab, and as our King Edward the first his servant did him. For this King venturing his life, by spurring his horse into a deep river, only to be revenged on his servant that had incensed him by a saucy answer; was soon pacified when once he saw him on his bended knees, exposing his neck to the blow of the drawn sword, wherewith the King pursued him.

Vers. 15. In the light of the Kings countenance is life] As when it is well with the head, it is the better with all the members; and as when the sky is clear, the bodies of men are in better temper. When David had given Ziba the Land, I humbly beseech thee, said he, that I may find grace in thy sight my Lord the King, 2 Sam. 16.4. As if he should say, I had rather have the Kings favor, than the Lands. Artabazus (in Xenophon ) complained when Cyrus had given him a Cup of Gold, and Chrysantas a kiss in token of his special favor; saying, that the Cup that he gave him was not so good Gold, as the kiss that he gave Chrysantas.

And his favor is as a cloud of the latter rain] that refresheth the ground after drought, and ripeneth the Corn afore Harvest. In the Island of Saint Thomas, on the back side of Africa, in the midst of it is an Hill, and over that a continual cloud wherewith the whole Island is watered. Christo optime congruit haec sententia, saith Lavater here. This saying of Solomon may very fitly be applied to Christ the King immortal. He shall come down like Rain upon the mown grass, as showers that water the earth, Psal. 72.6. one cast of his countenance, is more worth to a David