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

CHAP. XVII. Vers. 1. Better is a dry morsel, and quietness therewith]

THough there be not so much as a little Vinegar to dip in. See Chap. 14.17. with the Note there. The Hebrew word properly signifies a morsel of bread, as Rabbi Elias tells us. So then, better is a crust of course bread without any other cates or dishes (never so little, with love and peace) than an house-full of Sacrifices; that is, of good cheer, usually at offering up of Sacrifices, Prov. 7.14. And hereunto Saint James seems to allude, Chap. 5.5.

Vers. 2. A wise servant shall have rule over a Son, &c.] God hath a very gracious respect unto faithful servants, and hath promised them the reward of inheritance, Col. 4.24. which properly belongs to Sons. This falls out sometimes here, as to Joseph, Joshua, those subjects that married Solomon's Daughters, 1 King. 4.10, 14. but infallibly hereafter, when they shall come from East and West to sit down with Abraham, Isaac and Jacob, in the Kingdom of Heaven: and to enter into their Masters joy, but the children of the Kingdom shall be cast out, Mat. 8.11, 12.

Vers. 3. The fining-pot is for silver, &c.] God also hath his fire in Zion, and his furnace in Jerusalem, Isa. 31.9. his conflatories, and his crucibles, wherein he will refine his, as silver is refined, and try them as gold is tried, Zech. 13.9. Not as if he knew them not, till he had tried them; for he made them, and therefore cannot but know them: As Artificers know the several parts and properties of their works. Sed tentat ut sciat, id est, ut scire nos faciat, saith Augustine. He therefore tries us, that he may make us know what is in us, what dross, what pure metal; and that all may see that we are such, as (for a need) can glorify him in the very fires, Isa. 84.15. that the trial of our faith being much more precious than of gold that perisheth; though tried in the fire, may be found to praise, and honor, and glory, 1 Pet. 1.7.

Vers. 4. A wicked doer giveth heed to false lips] It is an ill sign of a vicious nature, to be apt to believe scandalous reports of godly men. If men loved not lies, they would not listen to them. Some are of opinion, that Solomon having said, God trieth the hearts, doth in this and the two next following verses instance some particular sins so accounted by God, which yet pass amongst men for no sins, or peccadilloes at the utmost, seeing no man seems to receive wrong by them: such as these are; to listen to lying lips, to mock the poor, to rejoice at another man's calamity, and the like. Loe they that do thus, though to themselves and others they may seem to have done nothing amiss, yet God that tries the hearts, will call them to account for these malicious miscarriages.

Vers. 5. He that mocketh the poor, &c.] See the Note on Chap. 14.31.

And he that is glad at calamities, shall not be unpunished] He is sick of the Devils disease, 〈 in non-Latin alphabet 〉 , which Job was not tainted with. Chap. 31. as the Edomites, Ammonites, Philistines, and other of Zion's enemies, Lam. 1. were. How bitterly did the Jews insult over our Savior, when they had nailed him to the Cross? And in like sort they served many of the Martyrs, worrying them when they were down, as Dogs do other Creatures: and shooting sharp arrows at them, when they had set them up for marks of their malice and mischief. Herein they deal like barbarously with the Saints, as the Turks did with one John de Chabes a Frenchman, at the taking of Tripolis in Barbary. They cut off his hands and nose, and then when they had put him quick into the ground to the waste, they for their pleasure shot at him with their arrows, and afterwards cut his throat. Mr. John Deuly Martyr, being set in the fire with the burning flame about him, sang a Psalm; Then cruel Doctor Story commanded one of the tormentors to hurl a faggot at him, whereupon, being hurt therewith upon the face, that he bled again, he left his singing, and clapt both his hands upon his face. Truly, said Doctor Story to him that hurled the fagot, Thou hast marred a good old song. This Story being after the coming in of Queen Elizabeth, questioned in Parliament for many foul crimes, and particularly for persecuting and burning the Martyrs, he denied not but that he was once at the burning of an Herewigge (for so he termed it) at Uxbridge; where he cast a faggot at his face as he was singing of Psalms, and set a winnebush of thorns under his feet a little to prick him, &c. This wretch was afterwards hanged, drawn and quartered, and so this Proverb was fulfilled of him, He that is glad at calamities, shall not be unpunished.

Vers. 6. Children's children are the Crown of old men] That is, if they be not children that cause shame, as verse. 2. and that disgrace their Ancestors, stain their blood. If they obey their Parents counsel, and follow their good example, for otherwise, they prove not Crowns, but corrosives to their aged Sires, as did Esau, Absalom, Andronicus, and others.

And the glory of children are their Parents] If those children so well descended do not degenerate, as Jonathan the son of Gershom, the son of Manasseh (or rather of Moses, as the Hebrews read it with a Nun suspensum) Judge. 18.31. and as Eli's, Samuel's, and some of David's sons did. Heroum filii noxae: Manasseh had a good Father, but he degenerated into his Grandfather Ahaz, as if there had been no intervention of a Hezekiah. So we have seen the kernel of a well-fruited-plant degenerate into that crab or willow that gave the original to his stock. But what an honor was it to Jacob, that he could swear by the fear of his Father Isaac? To David, that he could (in a real and heavenly complement) say to his Maker? Truly Lord, I am thy servant, •• am thy servant, the son of thy handmaid, Psal. 116.16. To Timothy, that the same Faith that was in him, had dwelt first in his Mother Lois, and his Grandmother Eunice? 2 Tim. 1.15. To the children of the Elect Lady? &c. To Mark, that he was Barnabas his sisters son? To Alexander and Rufus (men mentioned only, Mark. 15.21.) but famously known in the Church to be the sons of Simon of Cyrene? To the sons of Constaintine the Great, to come of such a Father, whom they did wholly put on, saith Eusebius, and exactly resemble? To be descended of those glorious Martyrs and Confessors that suffered here in Queen Mary's days?

Vers. 7. Excellent speech becometh not a fool] A Nabal, a sapless worthless fellow, in whom all worth is withered and decayed, qui nullas habet dicendi vires, as Cicero hath it, that can say no good, except it be by rote, or at least by book: what should he do discoursing of high points? God likes not fair words from a foul mouth. Christ silenced the Devil, when he confessed him to be the Son of the most high God. The leapers lips should be covered, according to the Law. The Lacedemonians, when a bad man had uttered a good speech in their Council-house, liking the speech, but not the speaker, commanded one of better carriage to give the same counsel, and then they made use of it. The people of Rome sware they would not believe Carbo, though he sware.

Much less do lying lips a Prince] Or any ingenuous man, as some render it. A Princes bare word should be better security than another man's oath, said Alphonsus King of Aragon: When Amurath the Great Turk was exhorted by his cruel Son Mahomet to break his Faith with the Inhabitants of Sfetigrade in Epirus, he would not hearken, saying, That he which was desirous to be great amongst men, must either be indeed faithful of his word and promise, or at leastwise seem so to be: thereby to gain the minds of the people, who naturally abhor the government of a faithless and cruel Prince. What a foul blur was that to Christian Religion, that Ladislaus King of Hungary should, by the persuasion of the Popes Legate, break his oath given to this Amurath at the great battle of Varna, and thereby open the mouth of that dead Dog, to rail upon Jesus Christ? And how will the Papists ever be able to wipe off from their Religion that stain that lies upon it, ever since the Emperor Sigismund, by the consent and advice of the Council of Constance, brake his promise of safe conduct to John Hus and Jerome of Prague, and burnt them? But they have a rule to walk by now, Fides cum haereticis non est servanda, Promises made to Heretics are not be observed. And it is for Merchants, say they, and not for Princes, to stand to their oaths, any further than may stand with the public good. This Divinity they may seem to have drawn out of Plato; who, in his third Dialogue of the Common-wealth, saith, that if it be lawful for any one to lie, it may be lawful doubtless for Princes and Governors, that aim therein at the Weal-public. But God by the mouth of his Servant and Secretary Solomon here, assures us it is otherwise.

Vers. 8. A gift is as a precious stone, &c.] Heb. As a stone of grace. Like that precious stone Pantarbe, spoken of in Philostratus, that hath a marvelous conciliating property; or the wonder-working Loadstone, that among other strange effects reckoned up by Marbodeus and Pictorius, doth possessores suos disertos & Principibus gratos reddere, make those that have it, well-spoken men, and well accepted of Princes.

Whithersoever it turneth, it prospereth] Most men are 〈 in non-Latin alphabet 〉 , and love with shame, Give ye. Yet some Persian -like spirits there are (as hath been made good before by the examples of Luther, Galeabrius, and some others) that regard not silver, and as for gold (in such a way) they have no delight in it, Isa. 13.17. But these are black Swans indeed. The most sing, Quis nisi mentis inops oblatum respuat aurum? Who but a fool would refuse offered gold?

Vers. 9. He that covereth a transgression, seeketh love] In friendship faults will fall out: These must be many of them dissembled, and not chewed, but swallowed down whole, as Physic-pills; for else they will stick in a man's teeth, and prove very unpleasant. See the Note on Prov. 10.12.

But he that repeateth a matter, separateth very friends] He that is so soft and sensible of smallest offenses, so tender and ticklish that he can put up nothing without revenge, or reparation: He that rips up and rakes into his friends frailties, and makes them more in the relating, having never done with them, he shall soon make his best friends weary of him, nay, to become enemies to him.

Vers. 10. A reproof entereth more into a wise man, &c.] A word to the wise is sufficient: A look from Christ brake Peters heart, and dissolved it into tears. Augustus being in a great rage, ready to pass sentence of death upon many, was taken off by these words of his friend Mecaenas, written in a Note, and cast into his lap, Tandem aliquando surge carnifex. When Luther was once in a great heat, Melancthon cooled him and qualified him by repeating that verse, Vince animos, iramque tuam, qui caetera vincis. Master you passions, you that so easily master all things else.

Than an hundred stripes into a fool] Hic enim plectitur, sed non flectitur; corripitur, sed non corrigitur. Beaten he is, but not bent to goodness; amerced, but not amended. The Cypress, the more it is watered, the more it is withered, Ahaz was the worse for his afflictions, so was the railing Theef. Jeroboams withered hand works nothing upon his heart. He had herein as great a miracle wrought before him (saith a reverend man) as St. Paul had at his Conversion, yet was he not wrought upon, because the Spirit did not set it on.

Vers. 11. An evil man seeketh only rebellion] viz. How to gain-stand and mischieve those that by words or stripes, seek to reclaim him: Some read it thus, The rebellious seeketh mischief only, he is set upon sin, he shall be sure of punishment. No warnings will serve obdurate hearts; wicked men are even ambitious of destruction: Judgments need not go to find them out, they run to meet their bane, they seek it, and as it were send for it. But this they need not do, for a cruel messenger shall be sent against him. God hath forces enough at hand to fetch in his Rebels, viz. good and evil Angels, Stars, Meteors, Elements, other creatures, reasonable, unreasonable, insensible. The stones in the wall of Aphek shall sooner turn Executioners than a rebellious Aramite shall scape unrevenged; Not to speak of Hell-torments prepared for the Devil and his Angels, and by them to be inflicted on Rebels and Reprobates.

Vers. 12. Let a Bear robbed of her Whelps meet a man] A Bear is a fierce and fell creature, the She-bear especially, as Aristotle noteth, but most of all when robbed of her Whelps, which she licketh into form, and loveth without measure. To meet her in this rage is to meet death in the face, and yet that danger may be sooner shifted and shunned, than a furious fool set upon mischief: Such were the primitive Persecutors, not sparing those Christians whom Bears and Lions would not meddle with. Such an one was our bloody Bonner, who in five years space took and roasted three hundred Martyrs, most of them within his own Walk and Diocese. Such another was that merciless Minerius, one of the Popes Captains, who destroyed two and twenty Towns of the innocent Merindelians in France, together with the inhabitants; and being entreated for some few of them that escaped in their shirts to cover their nakedness, he sternly answered, that he knew what he had to do, and that not one of them should escape his hands, but he would send them to hell to dwell among Devils.

Vers. 13. Who so rewardeth evil for good, &c.] Ingratitude is a monster in nature, and doth therefore carry so much more detestation, as it is more odious even to themselves that have blotted out the image of God. Some vices are such as nature smiles upon, though frowned at by divine Justice; not so this. Licurgus would make no law against it, because he thought none could be so absurd as to fall into it. Amongst the Athenians there was an action 〈 in non-Latin alphabet 〉 of a Master against a servant ungrateful for his manumission, not doing his duty to his late Master: Such were again to be made bond-slaves. Who can choose but abhor that abominable act of Michael Balbus, who that night that his Prince (Le • Armenius) had pardoned and released him, got out and slew him? And that of Mulcasses King of Tunes, who cruelly tortured to death the Manifet and Mesner, by whose means especially he had aspired to the Kingdom; grieving to see them live, to whom he was so much beholding: And that of Dr. Watson Bishop of Lincoln in Queen Mary's days, who being with Bonner at the Examination of Mr. Rough Martyr (a man that had been a means to save Watson's life in the days of King Edward the sixth) to requite him that good turn, detected him there to be a pernicious heretic, who did more hurt in the North parts than a hundred more of his opinion. Whereunto may be added that of William Parry, who having been for Burglary condemned to die, was saved by Queen Elizabeth's pardon: But he (ungrateful wretch) sought to requite her by vowing her death, anno Dom. 1584. To render good for evil is divine, good for good is human, evil for evil is brutish, evil for good is Devilish.

Evil shall not depart from his house] i. e. From his Person and Posterity, though haply he may escape the lash of man's Law for such an abhorred villainy. See this fulfilled in Saul's family, for his unworthy dealing with David; in Muleasses and many others. Jeremy (in a spirit of Prophecy) bitterly curseth such, and foretelleth the utter ruin of them and theirs, Chap. 18.20, 21. &c. shall evil be recompensed for good? saith he, Therefore deliver up their children to the famine, and let their wives be widows. Let a cry be heard from their houses, &c.

Vers. 14. The beginning of strife is as when one lets out water] It is easier to stir strife than stint it. Lis litem generat: As water, it is of a spreading nature. Do therefore here, as the Dutch -men do by their banks; they keep them with little cost and trouble, because they look narrowly to them, and make them up in time. If there be but the least breach, they stop it presently, otherwise the Sea would soon overflow them.

The same may fitly be set forth also by a similitude from fire; which if quenched presently, little hurt is done; As if not, behold how great a wood a little fire kindleth, saith Saint James. If fire break out but of a bramble, it will devour the Cedars of Lebanon, Judge. 9.15. Cover therefore the fire of contention, as William the Conqueror commanded the Coverfeu-bell.

Therefore leave off contention before it be meddled with] Antequam commisceatur. Stop or step back, before it come to further trouble. Satius est recurrere quam male currere, better retire than run on, in those ignoble quarrels especially, ubi & vincere inglorium est & atteri sordidum, wherein, whether he win or lose, he is sure to lose in his credit and comfort. We read of Francis the first King of France, that consulting with his Captains how to lead his Army over the Alps into Italy, whether this way or that way? Amaril his fool sprang out of a corner, where he sat unseen, and bad them rather take care which way they should bring their Army out of Italy again. It is easy for one to interest himself in quarrels, but hard to be dis-engaged from them, when he is once in. Therefore Principiis obsta, withstand the beginnings of these evils, and study to be quiet, 1 Thes. 4.11. Milk quencheth wild-fire. Oil (saith Luther ) quencheth lime; so doth meekness strife.

Vers. 15. He that justifieth the wicked, and he that condemneth the just, &c.] To wrong a righteous man in word only is a grievous sin; how much more to murder him under pretence of Justice? as they did innocent Naboth; as the bloody Papists do Christ's faithful witnesses, and as the Jews did Christ himself, crying out, We have a Law, and by our Law he ought to die, &c. This is to play the Theef or Man-slayer cum privilegio, this is to frame mischief by a Law, Psal. 94.20. The like may be said of that other branch of in justice, the justifying of the wicked. Bonis nocet, qui malis parcit. He wrongs the good, that spares the bad: better turn so many wild-Boars, Bears, Wolves, Leopards loose among them, than these monstrous men of condition, that will either corrupt them, or otherwise mischieve them. For thou knowest this people is set upon mischief, Exod. 32.22. They cannot sleep, unless they have hurt someone. Neither pertains this Proverb to Magistrates only, but to private persons too; who must take heed how they precipitate a censure: Herein David was to blame in pronouncing the wicked happy, and condemning the Generation of God's children, Psal. 73. for the which over-sight he afterwards shames and shents himself, yea be fools and be beasts himself, as well he deserved, verse. 22.

Vers. 16. Wherefore is there a price in the hand of a fool? &c.] Wealth without wit, is ill bestowed. Think the same of good natural parts, either of body or mind: so, for authority, opportunity, and other advantages. Whereto serve they if not rightly improved and employed? Certainly they will prove no better than Uriah’s letters to those that have them; or as that sword which Hector gave Ajax; which so long as he used against his enemies, served for help and defense; but after he began to abuse it to the hurt of hurtlesse beasts, it turned into his own bowels. This will be a bodkin at thy heart one day, I might have been saved, but I woefully let slip those opportunities that God had thrust into my hands, and willfully cut the throat of mine own poor soul, by an impenitent continuance in sinful courses, against so many disswasives. Oh the spirit of fornication, that hath so besorted the minds of the most, that they have no heart to look after Heaven, while it is to be had, but trifle and fool away their own salvation!

Vers. 17. A friend loveth at all times] Such a friend was Jonathan, Hushai the Archite, Ittai the Gittite, who stuck close to David when he was at his greatest under. But such faithful friends are in this age all for the most part gone in Pilgrimage (as he once said) and their return is uncertain. David met with others, besides those above mentioned, that would be the causes, but not the companions of his calamity; that would fawn upon him in his flourish, but forsake him in his trouble. My lovers and friends stand aloof, &c. The Ancients pictured Friendship in the shape of a fair young man, bare-headed, meanly appareled, having on the outside of his garment written, To live and to die with you, and on his forehead Summer and Winter. His breast was open, so that his heart might be seen; and with his finger be pointed to his heart where was written Longe, Prope, Far and near.

And a Brother is born for adversity] Birth binds him to it, and although at other times fratrum concordia rara, brethren may jar and jangle, yet at a straight, and in a stress, good nature will work, and good blood will not belie itself. And as in the natural, so in the spiritual brotherhood, Misery breeds unity. Ridley and Hooper, that when they were both Bishops, differed so much about Ceremonies, could agree well enough, and be mutual comforts one to another, when they were both prisoners. Esther concealed her kindred in hard times; but God's people cannot. Moses must rescue his beaten brother out of the hand of the Egyptian, though he venture his life by it.

Vers. 18. A man void of understanding striketh hands] Of the folly and misery of rash suretyship, See Chap. 6.1, 2, &c. with the Notes there.

In the presence of his friend] Or, before his friend, that is, before his friend do it, who was better able, and more obliged. Thus like a Woodcock he puts his neck into the gin, his foot into the stocks as the Drunkard; and then hath time enough to come in with the fools had I wist, and to say as the Lion did when taken in the toil, Si praescivissem: If I had foreseen this. But why should there be amongst men any such Epimetheus, such a Post-master, an after-wit?

Vers. 19. He loveth transgression that loveth strife] Its strange that any should love strife, that Hell-hag, 〈 in non-Latin alphabet 〉 . And yet some, like Trouts, love to swim against the stream; like Salamanders, they live in the fire of contention; like Phocion, they hold it a goodly thing to dissent from others; like Pyrrhus, they are a people that delight in war, Psal. 68.30. Like David's enemies, I am for peace, saith he, (that was his Motto) but when I speak of it, they are for war. These unquiet spirits are of the Devil doubtless, that turbulent creature, that troubler of God's Israel. He knows, that where envying and strife is, there is confusion and every evil work, James 3.16. and that he loveth transgression, that loveth strife; he taketh pleasure in sin, which is the cause of his unquietness. Good therefore and worthy of all acceptation, is the counsel of the Psalmist; Cease from anger, and forsake wrath; fret not thyself in any wise to do evil, Psal. 37.8. He that frets much, will soon be drawn to do evil. An angry man stirs up strife, and a furious man aboundeth in transgression, Prov. 29.22. Hence our Savior bids, Have salt within yourselves, that is, mortify your corruptions, and then, be at Peace one with another, Mark 9.50. Hence also Saint James saith, that the wisdom from above is first pure, and then peaceable. And Saint Paul oft joins faith and love together; there can be no true love to, and good agreement with men, till the heart be purified by faith from the love of sin.

And he that exalteth his gate, seeketh destruction] Eventually he seeketh it, though not intentionally: that exalteth his gate, that is, his whole house, (a part being put for the whole) which he that builds over-sumptuously, is in the ready rode to beggary, the beggar will soon have him by the back, as they say; quaerit rupturam, he will shortly break. Others read the words thus, And he enlargeth his gate that seeketh a breach, that is, say they, he that picketh quarrels, and is contentious, setteth open a wide door to let in many mischiefs.

Vers. 20. He that hath a froward heart, findeth no good] Who this is that hath a froward heart, and a perverse tongue, Solomon shows; Prov. 11.20. viz. the hypocrite, the double-minded man, Jam. 1.8. that hath an heart and a heart, Psal. 12.2. One for God, and another for him that would have it, as that desperate Neapolitan boasted of himself. And as he hath two hearts, so two tongues too, 1 Tim. 3.8. wherewith he can both bless and curse, talk religiously or profanely according to the company, James 3.10, 11. speak Hebrew and Ashdod, the language of Canaan, and the language of Hell; like those in an Island beyond Arabia, of whom Diodorus Siculus saith, that they have cleven tongues, so that therewith they can alter their speech at their pleasure, and perfectly speak to two persons, and to two purposes, at once. Now how can these Monsters of men expect either to find good, or not to fall into mischief? How can they escape the damnation of Hell, whereof hypocrites are the chief inhabitants, yea the free-holders as it were? for other sinners shall have their part with the Devil and hypocrites.

Vers. 21. He that begetteth a fool, doth it to his sorrow] Solomon might speak this by experience, and wish as Augustus did, Utinam coelebs vixissem, aut orbus periissem. O that I had either lived a batchelour, or died childless! to bring forth children to the murderer, children to the Devil, that old man-slayer; Oh what a grief is this to a pious Parent! how much better were a miscarrying womb, and dry breasts? What heavy moan made David for his Absalom, dying in his sin? How doth many a miserable Mother weep and warble out that mournful ditty of hers in Plutarch over her deceased children, Quo pueri estis profecti? poor souls what's become of you!

And the Father of a fool hath no joy] No more than Oedipus had, who cursed his children when he died, and breathed out his last, with

No more than William the Conqueror had in his ungracious children: or Henry the second, who finding that his sons had conspired against him with the King of France, fell into a grievous passion, cursing both his sons, and the day wherein himself was born; and in that distemperature departed the world, which himself had so oft distempered.

Vers. 22. A merry heart doth good, like a medicine] 〈 in non-Latin alphabet 〉 : So the Septuagint render it. And indeed, it is 〈 in non-Latin alphabet 〉 that makes 〈 in non-Latin alphabet 〉 . All true mirth is from rectitude of the mind, from a right frame of soul. When Faith hath once healed the conscience, and grace hath husht the affections, and composed all within, so that there is a Sabbath of Spirit, and a blessed tranquility lodged in the soul, then the body also is vigorous and vigetous, for most part, in very good plight, and healthful constitution, which makes man's life very comfortable. For si vales, been est. And 〈 in non-Latin alphabet 〉 . Go thy ways, saith Solomon, to him that hath a good conscience, eat thy bread with joy, and drink thy wine with a merry heart, since God accepteth thy works. Let thy garments be always white, and let thy head lack no ointment. Live joyfully with the wife of thy youth, &c. be lightsome in thy clothes, merry at thy meats, painful in thy calling, &c. these do notably conduce to, and help on health. They that in the use of lawful means wait upon the Lord, shall renew their strength; they shall mount up with wings as Eagles; they shall run, and not be weary; they shall walk, and not faint, Isa. 40.31.

But a broken spirit drieth the bones] By drinking up the marrow and radical moisture. See this in David, Psal 32.3. whose bones waxed old, whose moisture or chief sap was turned into the drought of Summer: his heart was smitten, and withered like grass; his days consumed like smoke, Psal. 102.3, 4. his whole body was like a bottle in the smoke, Psal. 119.83. he was a very bag of bones, and those also burnt as an hearth, Psal. 102. Aristotle in his book of long and short life assigns grief for a chief cause of death. And the Apostle saith as much, 2 Cor. 7.10. See the Note there, and on Prov. 12.25. All immoderations, saith Hippocrates, are great enemies to health.

Vers. 23. A wicked man taketh a gift out of the bosom] i. e. closely and covertly, as if neither God nor man should see him. The words may be also read thus, He (that is the corrupt Judge) taketh a gift out of the wicked man's bosom; there being never a better of them, as Solomon intimateth by this ambiguous expression. Rain is good, and ground is good, yet ex corum conjunctione fit lutum. So giving is kind, and taking is courteous; yet the mixing of them makes the smooth paths of justice foul and uneven.

Vers. 24. Wisdom is before him that hath understanding] Or, the face of an understanding man is wisdom, his very face speaks him wise, the government of his eyes, especially, is an argument of his gravity. His eyes are in his head, Eccles. 2.14. he scattereth away all evil with them, Prov. 20.8. He hath oculum irretortum, as Job had, chap. 31. and Joseph had oculum in metam (which was Ludovicus vives his Motto) his eye fixed upon the mark; he looks right on, Prov. 4.25. he goes through the world as one in a deep muse, or as one that hath haste of some special business, and therefore over-looks everything besides it: He hath learned out of Isa. 33.14, 15. that he that shall see God to his comfort, must not only shake his hands from taking gifts (as in the former verse ) but also stop his ears, from hearing of blood, and shut his eyes from seeing of evil. Vitiis nobis in animum per oculos est via, saith Quintilian; sin entereth into the little world, thorough these windows, and death by sin, as fools find too oft by casting their eyes into the corners of the earth, suffering them to rove at random without restraint, by irregular glancing, and inordinate gazing. In Hebrew the same word signifies both an eye and a fountain; to show (saith one) that from the eye, as from a fountain, flows both sin and misery. Shut up therefore the five windows, that the house may be full of light, as the Arabian Proverb hath it. We read of one, that making a journey to Rome, and knowing it to be a corrupt place, and a corrupter of others, entered the City with eyes close shut; neither would he see anything there but Saint Peters Church, which he had a great mind to go visit. Alipius in Austin being importuned to go to those bloody spectacles of the gladiatory combats, resolved to wink, and did; But hearing an out-cry of applause, looked abroad, and was so taken with the sport, that he became an ordinary frequenter of those cruel meetings.

Vers. 25. A foolish Son is a grief to his Father] See the Note on chap. 10.1. and 15.20.

Vers. 26. Also to punish the just is not good] The righteous are to be cherished and protected, as those that uphold the state. Semen sanctum statumen terrae, Isa. 6.13. What Aeneas, Sylvins said of learning, may be more properly said of righteousness, Vulgar men should esteem it as silver, Noble-men as gold, Prines prize it as pearls. But they that punish it (as persecutors do) shall be punished to purpose, when God makes inquisition for blood.

Nor to strike Princes for equity] Righteous men are Princes in all Lands, Psa. 45. yea they are Kings in righteousness, as Melchizedek. Indeed they are somewhat obscure Kings, as he was, but Kings they appear to be, by comparing Mat. 13.17. with Luk. 10.24. Many righteous, saith Matthew, many Kings, saith Luke. Now to strike a King is high-treason: And although Princes have put up blows, as when one struck our Henry the sixth, he only said, Forsooth you do wrong yourself more than me, to strike the Lord's anointed: Another also that had drawn blood of him when he was in prison, he freely pardoned, when he was restored to his Kingdom, saying; Alas, poor soul, he struck me more to win favor with others, than of any evil will he bare me. So when one came to cry Cato mercy, for having struck him once in the Bath, he answered, that he remembered no such matter. Likewise Lycurgus is famous for pardoning him that smote out one of his eyes; yet he that shall touch the apple of God's eye (as everyone doth that wrongeth a righteous man for equity especially) shall have God for a revenger. And it is a fearful thing to fall into the hands of the living God, Heb. 10.

Vers. 27. He that hath knowledge, spareth his words] Taciturnity is a sign of solidity, and talkativeness of worthlessness. Epaminondas is worthily praised for this (saith Plutarch ) that as no man knew more than he, so none spake less than he did.

And a man of understanding is of an excellent spirit] Or, of a cool spirit. The deepest Seas are the most calm,

Vers. 28. Even a fool when he holdeth his peace, &c.]

CHAP. XVIII. Vers. 1. Through desire a man having separated himself, &c.]

HEre the reading that is in Margin (me thinks) is the better. He that separates himself (either from his friend, as the old interpreter makes the sense, or from anything else that he hath formerly followed) seeketh according to his desire (seeketh to satisfy his own hearts lust, and to compass what he coveteth) and intermeddleth with every business (stirs very busily in everything that is done, and leaves no stone unrowled, no course unattempted, whereby he may effect his design, and come off with his credit.) The practice hereof we may observe in the Pharisees (those old Separatists) who slandered all that our Savior did; and in their pertinacious malice, never left till they had slain him, for a deceiver of the people. So the Donatists separated, and affirmed, that there were no true Churches but theirs. They were also divided among themselves in minutula frustula, into small sucking Congregations, as Austin saith, whose arguments not being able to confute, they reproached him for his former life, when he was a Manichee. In like sort dealt the Anabaptists with Luther, whom they held more pestiferous than the Pope. Muncer wrote a book against him (dedicating it to the illustrious Prince Christ) and rails at him, as one that wanted the Spirit of Revelation, and savoured only the things of the flesh. Our Separatists (the better sort of them) have said, that the differences are so small between themselves and us, that they can for a need, come to our Churches, partake in the Sacraments, and hold communion with us as the Churches of Christ, &c. But if so, how then dare they separate, and intermeddle with every business, that they may have some specious pretence for it? Turks wonder at English for cutting or pinking their clothes, counting them little better than mad to make holes in whole clothe, which time of itself would tear too soon. Men may do pro libitu (as some render through desire in this Text) as they will with their own; but woe be to those that cut and rend the seamless coat of Christ with causeless separations.

Vers. 2. A fool hath no delight in understanding, but that his heart may discover itself] Or, in discovering his own heart, i. e. in following his own humor, against all that can be said to the contrary. He is willful, and so stands as a stake in the midst of a stream, lets all pass by him, but he stands where he was. It is easier to deal with twenty men's reasons, than with one man's will: He hath made his conclusion, you may as soon remove a rock as him. Quecquid vult valde vult, quicquid vult sanctum est. His will is his rule, and when a man hath said and done his utmost to convince him by force of reason, he shall find him like a Mill-horse, just there in the evening where he began his morning circuit. Some think that Solomon here taxeth not so much the willfulness, as the vain-gloriousness and ostentation of fond fools, who seem to delight in wisdom; but it is only for a name, and that they may by setting their good parts a sunning, gain the applause and admiration of the world, for men singularly qualified. But why should any affect the vain praises of men, and not rest content with the Euge of a good conscience? The blessed Virgin was troubled, when truly praised of an Angel. Moses had more glory by his veil, than by his face. Christ (beside the veil of his humanity) says, See you tell no man, &c.

Vers. 3. When the wicked cometh, then cometh contempt] It comes into the world with him, so the Hebrew Doctors expound it. He is born a contemner of God, of his people, and of his ordinances, being vainly puffed up by his fleshly mind, Col. 2.18. and having a base esteem of others, in comparison of himself; Thus vain man would be wise, yea the only wise, though man be born like a wild Asses colt, Job 11.12. and so he could not but confess, would he but consult a while with himself. But he doth with himself, as some people do by Dogs and Monkeyes, which they know to be paltry carrion beasts, and yet they set great store by them, and make precious account of them, merely for their minds sake.

And with ignominy, reproach] These two he shall be sure of, according to that, 1 Sam. 2.30. They that despise me shall be lightly esteemed, and Prov. 3.34. Surely God scorneth the scorners (see the Note there) he pays them in their own coin, over-shoots them in their own bow, makes them to meet with such as will mete them out their own measure, and for their contempt repay them (with ignominy) reproach.

Vers. 4. The words of a man's mouth are as deep waters] Fitly are the words of the wise resembled to waters (saith one) in as much as they both wash the minds of the hearers, that the foulness of sin remain not therein, and water them in such sort that they faint not, nor wither by a drought and burning desire of heavenly doctrine. Now these words of the wise are of two sorts; some are as deep waters, and cannot easily be fathomed, as Samson's Riddles, and Solomon's Apophthegms, so very much admired by the Queen of Sheba, 2 Chron. 9. some again are plain, and flow so easily as a flowing brook, that the simplest may understand them. The same may be affirmed of the holy Scriptures (those words of the wise, and their dark sayings, Prov. 1.6.) The Scriptures saith one, are both text and gloss, one place opens another, one place hath that plainly, that another delivers darkly. The Rabbius have one saying, That there is a mountain of sense hangs upon every Apex of the word of God. And another they have, Nulla est objectio in lege quae non habet solutionem in latere, i. e. There is not any doubt in the Law, but may be resolved by some other Text. Parallel Scriptures cast a mutual light one upon another; and is there not a thin veil laid over the word, which is more rarified by reading, and at last wholly worn away? A friend (saith Chrysostom ) that is acquainted with his friend, will get out the meaning of a letter or phrase, which another could not that is a stranger; So it is in the Scripture.

Vers. 5 It is not good to accept the person of the wicked] Indeed, it is so bad, as can hardly be expressed, and is therefore here set forth by the figure Liptote, which is say Grammarians, cum minus dicitur, plus intelligitur, when little is said, but more is understood. This accepting of persons, declared here to be so very naught, is either in passing sentence of judgment, of which see Levite. 19.15. with the Note; or otherwise in common conversation, of which read Jam. 2.1, 2, 3, 4. with the Note.

To overthrow the righteous in judgment] Which is the easilier done, because they cannot quarrel and contend, as the wicked can. The fools lips enter into contention, verse. 6. they have an art in it, they are dexterous at it, it is their trade and study to brabble and wrangle, to set a good face upon an ill matter, to rail and out-brave, to set men further at odds, and to embitter their spirits one against another. This is a trick they have learned of their father the Devil; and this their graceless speeches do as directly tend unto, as if they had legs to go unto contention.

Vers. 6. A fools lips enter into contention] See the Note on verse. 5.

And his mouth calleth for strokes] By his desire upon others; but by desert and effect upon himself.

Vers. 7. A fools mouth is his destruction] See the Notes on Chap. 10.14. & 12.13. & 13.3.

Vers. 8. The words of a tale-bearer are as wounds] See the Note on Chap. 12.18. He that takes away a man's good name, kills him alive, and ruins him and his posterity; being herein worse than Cain, for he in killing his brother, made him live forever, and eternallized his name. Some read, are as the words of the wounded: they seem to speak out of wounded troubled hearts, and then their words go down into the belly, they go glib down, pass without the least questioning.

Vers. 9. He also that is slothful in his work] As he must needs be that goes pedling about with tales, and buzzing evil reports into the ears of those that will hear them. See 1 Tim. 5.3. with the Note there. Lata negligentia dolus est, saith the Civilian.

Is Brother to him that is a great waster] Est frater Domini disperditionis, will as certainly come to poverty, as the greatest waste-good. A man dies no less surely (though not so suddenly) of a Consumption, than of an Apoplexy.

Vers. 10. The Name of the Lord is a strong Tower] God's attributes are called His Name; because by them he is known as a man is by his name. These are said to be Arx roboris a Tower so deep, no pioneer can undermine it; so thick, no Canon can pierce it; so high, no ladder can scale it. A rock, an old rock, Isa. 26.4. yea, munitions of rocks, Isa. 33.16. rocks within rocks, a Tower impregnable, inexpugnable.

The righteous runneth to it] All creatures run to their refuges, when hunted, Prov. 30.26. Psal. 104.18. Prov. 18.11. Dan. 4.10, 11. Judge. 9.50, 51. which yet fail them many times; as the Tower of Shechem did, Judges 9. as the strong hold of Zion did those Jebusites that scorned David and his host, as conceited that the very lame and blind (those most shiftless creatures) might there easily hold it out against him, 12 Sam. 5.6, 7. The hunted Hare runs to her form, but that cannot secure her: the traveler to his bush, but that when once wet thorough, does him more hurt than good; as the Physicians did the haemorroisse, Mark. 5. But as she, when she had spent all before, came to Christ, and was cured: so the righteous being poor and destitute of wealth (which is the rich man's strong City, verse. 11.) and of all human helps (God loveth to relieve such as are forsaken of their hopes) runs to this strong refuge, and is not only safe, but set aloft, as the word signifies, out of the gun-shot. None can pull them out of his hands. Run therefore to God by praying, and not fainting, Luk. 18.1. This is the best policy for security. That which is said of wily persons that are full of fetches, of windings and of turnings in the world, that such will never break, is much more true of a righteous praying Christian. He hath but one grand policy to secure him in all dangers, and that is, to run to God.

Vers. 11. The rich man's wealth is his strong City] It is hard to have wealth, and not to trust to it, Matth. 19.24. 1 Tim. 5.17. See the Notes there. But wealth was never true to those that trusted it: there is an utter uncertainty, 1 Tim. 5.17. a non-entity, Prov. 23.5, 6. an impotency to help in the evil day, Zeph. 1.18. an impossibility to stretch to eternity, unless it be to destroy the Owner forever, Eccles. 5.13. James 5.1, 2, &c. A wicked man beaten out of earthly comforts, is as a naked man in a storm, and an unarmed man in the field, or a ship tossed in the Sea without an Anchor, which presently dasheth upon rocks, or falleth upon quick-sands. Totam igitur anchoram sacram figamus in Deo, qui solus nec potest, nec vult fallere. Cast we Anchor therefore upon God, who neither can nor will fail us, saith a learned Interpreter.

And as an high wall in his own conceit] It is conceit only that sets a price upon these outward comforts, and bears men in hand, that thereby, as by an high wall, they shall not only be secured, but secreted in their lewdness, from the eyes of God and men. But what said the Oracle to bloody Phocas? Though thou set up thy walls as high as Heaven, sin lies at the foundation, and all will out, yea all be overturned.

Vers. 12. Before destruction the heart of a man is haughty] Creature-confidence and high-mindedness, are the Dives his diseases, and go therefore yoked together, as here, so 1 Tim. 6.17. Charge the rich that they be not high-minded, nor trust to uncertain riches. Magna cognatio ut rei sic nominis, divitiis & vitiis, Wealth and Wickedness are of near alliance, and are not far from destruction, or breaking to shivers, as the word signifies. So bladder-like is the soul, that filled with earthly vanities, though but wind, it grows great, and swells in pride; but pricked with the least pin of divine Justice, it shrinks and shrivels to nothing. See more in the Notes on Chap. 16.18. and 15.33. and 12.2.

Vers. 13. He that answereth a matter before he heareth it] Solomon had said before, that even a fool when he holdeth his peace, is counted wise, Chap. 17.28. and in many passages of this blessed book, he sets forth, that a great part of man's wisdom is shown in his words. To be over-forward to answer, before the question be fully propounded or expounded, is rash, if not proud boldness, and reflects shame upon them that do it. Likewise to be slow to hear, swift to speak (hath not God given us two ears, and one tongue, to teach us better?) to precipitate a censure, or pass sentence before both Parties be heard, to speak evil of the things that a man knows not, or weakly and insufficiently to defend that which is good, against a subtle adversary; Austin professeth this was it that hardened him, and made him to triumph in his former Manichism, that he met with feeble opponents, and such as his nimble wit was easily able to overturn. Oecolampadius said of Carolostadius, that he had a good cause, but wanted shoulders to support it.

Vers. 14. The spirit of a man will sustain his infirmity] Some sorry shift a man may make to bustle with, and to rub thorough other aylements and aggrievances, disasters or diseases, sores or sicknesses of the body (as the word here properly importeth) Let a man be sound within, and (upon good terms) at peace with his own conscience, and he will bravely bear unspeakable pressures, 2 Cor. 1.9, 12. Paul was merry under his load, because his heart was cheary in the Lord; as an old beaten Porter to the Cross, maluit tolerare quàm deplorare, his stroke was heavier than his groaning, as Job, chap. 23.2. Alexander Aphrodiseus gives a reason why Porters under their burdens go singing; because the mind being delighted with the sweetness of the music, the body feels the weight so much the less. Their shoulders while sound, will bear great luggage; but let a bone be broken, or but the skin rubbed up and raw, the lightest load will be grievous. A little water in a leaden vessel is heavy; so is a little trouble in an evil conscience.

But a wounded spirit who can bear?] q. d. It is a burden importable, able to quail the courage, and crush the shoulders of the hugest Hercules, of the mightiest man upon earth; who can bear it? The body cannot, much less a diseased body (And if the soul be at unrest, the body cannot but co-suffer.) Hence Job preferred, and Judas chose strangling before it. Bilney and Bainbam, after they had abjured, felt such an hell in their consciences, till they had openly professed their sorrow for that sin, as they would not feel again for all the worlds good. Daniel chose rather to be cast into the den of Lions, than to carry about a Lion in his bosom, an enraged conscience. The primitive Christians cried likewise, Ad Leones potiùs quàm ad Lenones adjiciamur. What a terror to himself was our Richard the third, after the cruel murder of his two innocent Nephews; and Charles the ninth of France, after that bloody massacre? He could never endure to be awakened in the night, without music, or some like diversion. But alas! if the soul itself be out of tune, these outward things do no more good, than a fair shoe to a gowty foot, or a silken stocken to a broken leg.

Vers. 15. The heart of the prudent getteth knowledge] Such as can keep the bird singing in their bosom, and are free from inward perturbations, these by meditating on the good Word of God, and by listening to the wholesome words 〈◊〉 others, get and gather knowledge; that is, great store of all sorts of knowl ••• e, that which is divine especially, and tends to the perfecting of the soul.

Vers. •• A man's gift maketh roomth for him] This Jacob knew well, and therefore •• de his Sons take a present for the Governor of the Land, though it were but of every good thing a little. So Saul, when to go to the man of God to inquire about the Asses. But behold, said he to his servant, if we go, what shall we bring the man? what have we? See more in the Note on Chap. 17. verse. 8. & 23.

Vers. 17. He that is first in his own cause seemeth just] The first tale is good till the second be heard. How fair a tale told Tertullus for the Jews against Paul, till the Apostle came after him, and unstarcht the Orators trim speech? Judges had need to get and keep that 〈 in non-Latin alphabet 〉 that Alexander boasted of, to keep one ear clear and unprejudiced, for the defendant; for they shall meet with such active Actors or Pleaders, as can make Quid libet ex quolibet, Candida de nigris & de candentibas atra, as can draw a fair glove upon a foul hand, blanch and smooth over the worst causes with goodly pretences, as Ziba did against Mephibosheth, Potiphar's wife against Joseph, &c. He must therefore 〈 in non-Latin alphabet 〉 (as the Athenian Judges were sworn to do) hear both sides indifferently: and as that Levite said, Judge. 19. Consider, consult, and then give sentence, doing nothing by partiality or prejudice.

Vers. 18. The lot causeth contentions to cease] As it did, Josh. 14.2. Where it is remarkable, that Joshua that lotted out the Land, left none to himself; and that portion that was given him, and he content withal, was but a mean one in the barren mountains. So again, Act. 1.26. where it is remarkable, that this Joseph called Barsabas, seeing it was not God's mind by lot to make choice of him now to succeed Judas in the Apostleship, was content with a lower condition; therefore afterwards God called him to that high and honorable office of an Apostle, if at least this Joseph Barsabas, were the same with that Joseph Barnabas, Act. 4.36. as the Centurists are of opinion. See the Note on Chap. 16.23.

Vers. 19. A brother offended is harder to be won, &c.] Whether it be a brother by race, place, or grace; Corruptio optimi pessima: Those oft that loved most dearly (if once the Devil cast his club betwixt them) they hate most deadly. See this exemplified in Cain and Abel, Esau and Jacob, Polynices and Eteocles, Romulus and Remus, Caracalla and Geta, the two sons of Severus the Emperor, Robert and Rufus the sons of William the Conqueror, the Civil dissensions between the houses of York, and Lancaster (wherein were slain eighty Princes of the blood-royal) the dissensions between England and Scotland, which consumed more Christian-blood, wrought more spoil and destruction, and continued longer than ever quarrel we read of did between any two people of the world. As for Brethren by profession (and that of the true Religion too) among Protestants, you shall meet with many divisions, and those prosecuted with a great deal of bitterness. Nullum bellum citius exardescit, nullum deflagrat tardius quàm Theologicum. No war breaks out sooner, or lasts longer, than that among Divines, or as that about the Sacrament; a Sacrament of love, a Communion, and yet the occasion (by accident) of much dissention. This made holy Strigelius weary of his life. Cupio ex hac vita migrare ob duas causas, saith he. For two causes chiefly do I desire to depart out of this world; First, That I may enjoy the sweet sight of the Son of God, and the Church above; Next, Ut liberer ab immanibus & implicabilibus odiis Theologorum, that I may be delivered from the cruel and implacable hatreds of dissenting Divines. There is a most sad story of those that fled to Frankford hence in Queen Mary's time; yet among them there were such grievous breaches, that they sought the lives one of another; Great care therefore must be taken, that brethren break not friendship: Or if they do, that they re-unite and piece again as soon as is possible.

Vers. 20. A man's belly shall be satisfied with the fruit of his mouth] See the Notes on Chap. 12.14. and 13.2.

And with the increase of his lips shall he be satisfied] It is worthy the observing, saith an Interpreter here, that Solomon doth vary his words: He speaketh sometimes of the mouth, sometimes of the lips, sometimes of the tongue, as verse. 21. to show that all the instruments or means of speech shall have, as it were, their proper and just reward.

Vers. 21. Death and life are in the power of the tongue] That best and worst member of the body, as Bias told Amasis King of Egypt, an unruly evil set on fire of Hell, saith Saint James of an ill tongue (as contrarily a good one is fired with zeal by the Holy Ghost, Act. 2.) Fire we know is a good servant, but an ill Lord; If it get above us once, there is no dealing with it. Hence it is, that as the careful householder lays a strict charge upon his children and servants to look well to their fire: So doth Solomon give often warning to have a care of the tongue. For by thy words shalt thou be justified, and by thy words thou shalt be condemned, saith a greater than Solomon, Mat. 12. The Arabians have a Proverb, Take heed that thy tongue cut not thy throat. A word and a pest grow upon the same root in the Hebrew; to show, saith one, that an evil tongue hath the pestilence in it: It spits up and down the room, as the Serpent Dipsas, or as a Candle, whose tallow is mixed with brine.

Vers. 22. Whoso findeth a wise, &c.] Whoso, after much seeking (by prayer to God, and his own utmost industry, as Gen. 24. Isaac went forth to pray, and his servant went forth to seek) findeth, a fit and faithful yoke-fellow (called here a wife, that is, a good wife, as Eccles. 7.1. a name is put for a good name, and as Isa. 1.18. wool is put for white wool: every married woman is not a wife; a bad woman is but the shadow of a wife, according to Lamechs second wives name, Zillah) he findeth a good thing, a singular blessing, and such as should draw from him abundance of thanks. He may well say as they were wont to do at Athens, when they were married, 〈 in non-Latin alphabet 〉 . I have left a worse condition, and found a better. If any be the worse for a wife (for a good wife especially) it is from his own corrupt heart, that like a Toad, turns all it takes into rank poison

Vers. 23. The poor useth entreaties] Speaks supplications, comes in a submiss manner, uses a low language, as a broken man. How much more should we do so to God? quanta cum reverentia, quanto timore, quanta ad Deum humilitate accedere debet e palude sua procedens & repens vilis ranuncula? creeping into his presence with utmost humility and reverence.

Vers. 24. A man that hath friends, &c.] For Cos amoris amor, Love is the whet-stone or load-stone (rather) of Love. Marce, ut ameris, ama. Love is a coin that must be returned in kind.

And there is a friend, &c.] Such a friend is as ones own soul, Deut. 13.6. a piece so just cut for him, as answers him rightly in every joint. This is a rare happiness.

CHAP. XIX. Vers. 1. Better is the poor that walketh in his integrity]

THat poor, but honest man, that speaks supplications, Chap. 18.23. but abuseth not his lips to lewd and loose language, is better than that rich fool that answers him roughly and robustiously (as Nabal did David's messengers) and otherwise, speaks ill, thinks worse. We usually call a poor man a poor soul: a poor soul may be a rich Christian, and a rich man may have a poor soul.

Vers. 2. Also that the soul be without knowledge, it is not good] An ignorant man is a naughty man. Ignorat sane improbus omnis, saith Aristotle. Every bad-minded man is in the dark; neither can any good come into the heart, but it must pass through the understanding; and the difference of stature in Christianity grows from different degrees of knowledge. The Romans were full of knowledge, and therefore full of goodness, chap. 15.14.

And he that hasteth with his feet sinneth] Or, wandreth out of the way. As he that is out of his way, the faster he rides or runs, the farther he is out; so is blind zeal. It is like metal in a blind horse, that running upon the rocks and precipices first breaks his hoofs, and then his neck: Or like the Devil in the possessed, that cast him sometimes into the fire, and sometimes into the water.

Vers. 3. The foolishness of a man perverteth his way] So that all goes cross with him, and God walks contrary to him; as it befell our King John, Queen Mary, and Henry the fourth of France. King John saw and acknowledged it in these words, Posiquam, ut dixi, Deo reconciliatus, me ac mea regna (proh dolor!) Romanae subjeci Ecclesiae, nulla mihi prospera, sed omnia contraria advenerunt. Ever since I submitted to the Sea of Rome, nothing hath prospered with me.

And his heart frets against the Lord] As the cause of his calamity. Birds of prey, that have been long kept in the dark, when they get abroad, are out of measure raging and ravenous; so are ignorant spirits, they let fly on all hands (when in durance especially) and spare not to spit their venom in the very face of God; as did Pharaoh, when that thick darkness was upon him; the King of Israel that said, Behold this evil is of the Lord, and what should I wait for the Lord any longer? 2 King. 6.33. Mahomet the first Emperor of the Turks, being wonderfully grieved with the dishonor and loss he had received at the last assault of Scodra, in his choler and frantic rage most horribly blasphemed against God, saying, that it were enough for him to have care of heavenly things, and not to cross him in his worldly actions.

Vers. 4. Wealth maketh many friends] Res amicos invenit, saith he in Plautus. Wine, saith Athenaeus, hath 〈 in non-Latin alphabet 〉 , a force in it to make friendship. Wealth we are sure hath; but as that is no sound love that comes out of cups, it is but ollaris amicitia; so neither are they to be trusted, that wealth wins to us. Hired friends are seldom either satisfied, or sure; but like the Ravens in Arabia, that, full gorged, have a tuneable sweet record, but empty, screetch horribly. Flies soon fasten upon honey, and vermin will haunt a house where food is to be gotten.

But the poor is separated from his neighbor] Who either turns from him as a stranger, or against him, as an enemy. Nero being condemned to die, and not finding any one that would fall upon him, and dispatch him, cried out, Itane, nec amicum, nec inimicum habeo? Have I now neither friend, nor foe, that will do this for me?

Vers. 5. A false witness shall not be unpunished] Many poor people care not to lend their rich friend an oath at a need: And many rich, though they think ill of Pillory-perjury, yet they make little conscience of a merry lie. Neither of these shall pass unpunished. And this sentence may be to them, as those knuckles of a man's hand were to Baltasar, to write them their destiny, or as Daniel was to him, to read it unto them.

Vers. 6. Many will entreat the favor of the Prince] Yea, lie at his feet, and lick up his spittle, not being loyal in love for conscience, but submiss in show for commodity. Every man will be thrusting in where anything is to be gotten. The Poets make Litae or Petitions to be the daughters of Jupiter, and ever about him, to signify, saith the Mythologist, that Princes and great ones are seldom without suppliants and suitors.

And every man is a friend, &c.] See the Note on Chap. 17.8.

Vers. 7. All the brethren of the poor do hate him] How much more then his hired friends? These are like Crows to a dead Carcase, which if they flock to it, it is not to defend, but to devour it; and no sooner have they bared the bones, but they are gone. See the Note on Chap. 14.20.

Vers. 8. He that getteth wisdom] Hebr. He that getteth, or possesseth an heart; For we are born brutes, and are compared to the horse and mule that have none understanding, Psal. 32. Hearts we have all, but our foolish hearts are darkened, Rom. 1.21. yea, a deceived heart hath turned us aside that we cannot deliver our souls, nor say, Is there not a lie in my right hand? Isa. 44.20. Well may the rich have many friends, but not many hearts; For without wisdom no man can love his own soul, much less can he truly love another. Therefore by how much better it is for a man to love his own soul as he ought, than to be beloved of others for his gifts; by so much it is better to get wisdom, than to get wealth.

Vers. 9. A false witness, &c.] See Vers. 5.

Vers. 10. Delight is not seemly for a fool] Dignitas in indigno est ornamentum in luto, saith Salvian: Health, Wealth, Nobility, Beauty, Honor, and the like, are ill bestowed upon a wicked man, who will abuse them all to his own and other men's undoing. The wisest have enough to do to manage these outward good things: What may we then expect from fools? (See the Note on Chap. 14.24.) if they make wise men fools, they will make fools mad men.

Much less for a servant to rule over Princes] As Abimelech that bramble did over the Cedars of Lebanus: as Tobiah the Servant the Ammonite sought to do over Nehemiah, and the Princes of Judah: As the servants of the Emperor Claudius did over him and the whole State (which occasioned that verse to be pronounced on the Theatre,

As Becket and Wolsey affected to do in their Generations: And as the Bridgemaker of Rome, who stiles himself Servus servorum, a servant of servants, and yet acts as a Dominus Dominantium, & Rex Regum, Lord of Lord's, and King of Kings. Round about the Popes Coin are these words stamped, That Nation that will not serve thee, shall be rooted out. His Janizaries also the Jesuits are as a most agile sharp sword, whose blade is sheathed at pleasure in the bowels of every Common-wealth, but the handle reacheth to Rome and Spain. This made that most valiant and puissant Prince, Henry the fourth of France, when he was persuaded by one to banish the Jesuits, say, Give me then security for my life.

Vers. 11. The discretion of a man deferreth his anger] Plato, when angry with his servant, would not correct him at that time, but let him go with Vapulares nisi irascerer, I am too angry to beat thee. A young man that had been brought up with Plato, returning home to his Fathers house, and hearing his Father chide and exclaim furiously, said, I have never seen the like with Plato. See the Note on Chap. 14.29. Anger, by being deferred, may be diminished, so it be not concealed for a further opportunity of mischief, as Absolom's toward Amnon, and Tiberiusses, whom the more he meditated revenge, the more did time and delay sharpen it: And the farther off he threatened, the heavier the stroke fell.

And it is his glory to pass over a transgression] Heb. To pass by it, as not knowing of it, or not troubled at it: Thus David was deaf to the railings of his enemies, and as a dumb man, in whose mouth are no reproofs. Socrates, when he was publicly abused in a Comedy, laughed at it: Polyagrus vero seipsum strangulabat, saith Aelian; but Polyagrus, not able to bear such an indignity, hanged himself. Augustus likewise did but laugh at the Satyrs and buffooneries which they had published against him: and when the Senate would have further informed him of them, he would not hear them. The manlier any man is, the milder and readier to pass by an offense: this shows, that he hath much of God in him (if he do it from a right principle) who bears with our evil manners, and forgives our trespasses, beseeching us to be reconciled. When any provoke us, we use to say, We will be even with him: There is a way whereby we may be not even with him, but above him, and that is, forgive him. Wink at small faults especially. Qui nescit dissimulare, nescit vivere. He that cannot lie, is not fit to live.

Vers. 12. The Kings wrath is at the roaring of a Lion] Heb. Of a young Lion, which (being in his prime) roars more terribly; sets up his roar with such a force, that he amazeth the other Creatures whom he hunteth, so that (though far swifter of foot than the Lion) they have no power to fly from him. Kings have long hands, strong clutches: Good therefore is the wise man's counsel, Eccles. 8.2, 3, 4. See the Note on Chap. 16.14, 15.

Vers. 13. A foolish Son is the calamity of his Father] Children are certain cares, but uncertain comforts. Let them prove never so towardly, yet there is somewhat to do to breed them up, and bring them to good. But if they answer not expectation, the Parents grief is inexpressible. See the Note on Chap. 10.1. and 15.20. How many an unhappy Father is tempted to wish with Augustus,

And the contentions of a wife are a continual dropping] Like as a man that hath met with hard usage abroad, thinks to mend himself at home; but is no sooner sat down there, but the rain dropping thorough the roof upon his head, drives him out of doors again: Such is the case of him that hath a contentious wife; a far greater cross than that of ungracious children, which yet are the Fathers calamities and heart-breaks. Augustus had been happy if he had had no children: Sylla, if he had had no wife. All evils, as elements, are most troublesome, when out of their proper place, as impiety in Professors, injustice in Judges, discomfort in a wife. This is like a tempest in the Haven, most troublesome, most dangerous.

Vers. 14. House and riches are the inheritance of the Fathers] Viz. More immediately. God gives them to the Parents, and they leave them to their children, being moved thereto by God: Though a carnal heart looks no higher than Parents, cares not so he may have it, whence he hath it. It is Dos non Deus that maketh marriages with them; good enough, if goods enough; money is the greatest medlet, and drives the bargain and business to an upsho • . Mostly, such matches prove unhappy and uncomfortable. How can it be otherwise, since Hic Deus nihil fecit? God indeed had a hand in it, but for their just punishment, that so followed after lying vanities, and so forsook their own mercies.

But a prudent wife is of the Lord] Nature makes a Woman, Election a Wife; but to be prudent, wise, and virtuous, is of the Lord. A good, wife was one of the first real and royal gifts bestowed on Adam. God set all the creatures before him ere he gave him a wife; that seeing no other fit help, he might prize such a gift, not a gift of industry, but of destiny, as one saith; for Marriages are made in Heaven, as the common sort can say, and as very Heathens acknowledge. The Governor of Eskichisar hearing Othoman the Great Turk his relation of a fair Lady whom he was in love with, and had highly commended for her virtues, seemed greatly to like of his choice, saying, that she was by the divine providence appointed only for him to have.

Vers. 15. Slothfulness casteth into a deep sleep] Sloth bringeth sleep, and sleep poverty. See this excellently set forth, Chap. 6.9, 10, 11. See the Notes there, and on chap. 10.4.

Vers. 16. He that keepeth the Commandment, keepeth his own soul] This is the first fruit of shaking off sloth and sleepiness. He that stirs up himself to take hold of God, Isa. 64.7. and to take hold of his Covenant, Isa. 56.4. to love the name of the Lord, and to be his servant, verse. 6. to love him, and keep his Commandments, Exod. 20.6. to do that little he does out of love, if it be no more than to think upon his Commandments to do them, Psal. 103.18. this man's soul shall be bound up in the bundle of life, he shall find his name written in the book of life. For in vitae libro scribuntur omnes qui quod possunt, faciunt, etsi quod debeut non possunt, saith Bernard. Their names are written in Heaven who do what they can, though they cannot do what they ought. If there be a willing mind, God accepts, according to what a man hath, not according to what he hath not. And here also, Nolentem praevenit Deus ut velit, volentem subsequitur ne frustrà velit. God that gives both to will and to do, causeth his people to keep his Commandments, and worketh all their works in them, and for them. Lex jubet, gratia juvat: petamus ut det, quod ut habeamus jubet. The Law commandeth, but Grace helpeth; let us beg that God would make us to be what he requires us to be.

But he that despiseth his ways] That is, God's ways, chalked out in his word. See the Note on chap. 13.13. Or, He that despiseth his own ways, lives carelessly, and at random; walks at all adventures with God, cui vita est incomposita, & possime morata contra gnomonem & canonem Decalogi, a loose and lawless person, he shall die, not a natural death only (as all do) but spiritual and eternal. There is but an inch betwixt him and hell, which already gapes for him, and will certainly swallow him up.

Vers. 17. He that hath pity upon the poor, lendeth, &c.] This is a second fruit of shaking off sloth, and working with the hands the thing that is good, that one may have to give to him that needeth. He doth not give it, but lend it, God accepts it both as 〈 in non-Latin alphabet 〉 , as a gift, and a Love, saith Basil: Nay, he lends it upon usury, Faeneratur Domino; and that to the Lord, who both binds himself to repay, and gives us security for it under his own hand here. He will pay him again to be sure of it, 〈 in non-Latin alphabet 〉 in Piel, he will fully and abundantly repay him; mostly in this world, but infallibly in the world to come. Evagrius in Cedrenus bequeathed three hundred pounds to the poor in his Will; but took a bond beforehand of Synesius the Bishop, for the repayment of it in another life; And the very next night, (saith the history) after his departure, appearing to him in his shape, delivered in the bond cancelled, and fully discharged.

Vers. 18. Chasten thy Son while there is hope] See the Note on chap. 13.24.

Vers. 19. A man of great wrath shall suffer punishment] He that lays the reins in the neck, and sets no bounds to his wrath, whether in chastising his child, or otherwise, shall be sure to smart for it: shall bring himself and his friends into great trouble. Such therefore as are choleric should pray much, and prevent all occasions of wrath; as Callius and Cotis, because they would not be stirred up to anger, burned their enemies letters before they were read. The like did Pompey to the Letters of Sertorius, and Caesar to Pompey 's Letters.

Vers. 20. Hear counsel, and receive instruction] Or, correction. Here he directs his speech to the younger sort, and exhorts them, 1 To hear counsel, that is, to keep the Commandment, as verse. 16. 2 To receive correction of Parents, as verse. 18. as the only way to sound and lasting wisdom: For Vexatio dat intellectum; Piscator ictus sapit; Quae nocent docent, &c. Or Solomon may here bring in the Father thus lessoning his untoward child, whom he hath lashed. For to correct, and not instruct, is to snuff the Lamp, but not pour in oil to feed it.

Vers. 21. There are many devises in a man's heart] They may purpose, but God alone disposeth of all. See the Note on chap. 16.1.9. Some think to rise by ill principles, but it will not be. Some to be rich, but God crosseth them, and holds them to prisoners pittances, to hard meat, as we say. Some, to live long, and to enjoy what they have gotten: but they hear, Thou fool, this very night shall thy soul be taken from thee, &c. Some set themselves to root out true Religion, to dethrone the Lord Christ, &c. But God sees and smiles, looks and laughs, Psal. 2. The counsel of the Lord, that shall stand when all is done. Christ shall reign in the midst of his enemies: the stone cut out of the mountains without hands, shall bring down the golden Image with a vengeance, and make it like the chaff of the Summer-floor, Dan. 2.35. Sciat Celfitudo vestra & nihil dubitet, (saith Luther in a letter to the Electour of Saxony) longe aliter in coelo quàm Noribergae de hoc negotio conclusum esse. Let your highness be sure that the Churches business is far otherwise ordered in Heaven, than it is by the Emperor and States at Norinberg. And Gaud eo quod Christus Dominus est; alioqui totus desperassem. I am glad that Christ is King; for otherwise I had been utterly out of heart and hope, saith holy Myconius in a Letter to Calvin, upon the view of the Churches enemies.

Vers. 22. The desire of a man is his kindness] Or, his mercy. Many have a great mind to be held merciful men, and vainly give out what they would do, if they had wherewith; and perhaps they speak as they think too (this may be one of those many devises, those variae & vanae cogitations in the heart of a man, verse. 21.)

But the poor man is better than a liar] For though he hath nothing to give, yet having a giving affection, he is better than a liar, that is, than such a rich man, who before he was rich would brag what he would do if he were rich, and yet now is a niggard.

Vers. 23. The fear of the Lord tendeth to life, &c.] Life, saturity, and security from evil (from the hurt, if not from the smart of it) are all assured here to those that fear God. Who would not then turn spiritual purchaser? See Chap. 22.4.

Vers. 24. A slothful man hideth his hand in his bosom] The Latins say, He wraps it in his cloak, He puts it in his pocket say we. Erewhiles we had him fast asleep; and here going about his business, as if he were still asleep; so lazy that any the least labor is grievous to him, he can hardly find in his heart to feed himself, so to uphold the life of his hands, which he should maintain with the labor of his hands, 2 Thess. 3.10. and with the sweat of his brows, Gen. 3. Very sucklings get not their milk without much tugging and tyring themselves at the Dug.

Vers. 25. Smite a scorner, and the simple will leware] Alterius perditio, tua sit cautio, saith the Wiseman. Seest thou another man shipwrecked? look well to thy tackling. Poena ad paucos, &c. Let but a few be punished, and many will be warned and wised; any will, but the scorner himself, who will not be better, though braid in a mortar. This scorner may very well be the sluggard mentioned in the former verse. Smite him never so much, there is no beating any wit into him. Pharaoh was not a button the better for all that he suffered; but Jethro taking notice of God's heavy hand upon Pharaoh, and likewise upon the Amalekites, was thereby converted, and became a Proselyte, as Rabbi Solomon noteth upon this Text.

Vers. 26. He that wasteth his father] That spoileth, pilfereth, pillageth, preyeth upon his father; Not so much as saying with that Scape-thrift in the Gospel, Give me the portion that falls to my share. Idleness and incorrigibleness lead to this wickedness, as may appear by the context.

Vers. 27. Cease my son to hear the instruction] Beware of false Prophets, Mat. 7.24. See the Note there. Take heed also what books ye read; for as water relisheth of the soil it runs through, so do the soul of the Authors that a man readeth.

Vers. 28. An ungodly witness scorneth judgment] As if he were out of the reach of God's rod. And because judgment is not presently executed, therefore his heart is set in him to do wickedly, he looks upon God as an Abbettor of his perjury. His mouth devoureth iniquity, as some savoury morsel. But know they not that there will be bitterness in the end? Let them but mark what follows.

Vers. 29. Judgments are prepared for scorners] For these scorners (that promise themselves impunity) are judgments, not one, but many, not appointed only, but prepared long since, and now ready to be executed.

CHAP. XX. Vers. 1. Wine is a mocker, &c.]

FOr (first) it mocks the Drunkard, and makes a fool of him, promising him pleasure, but paying him with the stinging of an Adder, and biting of a Cockatrice, Chap. 23.32. (See the Note there.) Wine is a comfortable creature, Judge. 9.12. one of the chief lenitives of human miseries, as Plato calls it; but excess of wine, 1 Pet. 4.3. is (as one well saith) Blondus daemon, dulce venenum, suave peccatum; quam qui in se habet, se non habet; quam qui facit, non facit peccatum, sed totus est peccatum. That is, a fair spoken Devil, a sweet poison, a sin which he that hath in him, hath not himself, and which he that runs into, runs not into a single sin, but is wholly turned into sin. Secondly, It renders a man a mocker, even one of those scorners, for whom judgments are prepared, as Solomon had said in the fore-going verse. See Hos. 7.5. Isa. 28.1. 1 Sam. 25. Abigail would not tell Nabal of his danger till he had slept out his Drunkenness, lest she should have met wich a mock, if not with a knock.

Strong drink is raging] All kind of drink that will alienate the understanding of a man, and make him drunk; As Ale, Beer, Sider, Perry, Metheglin, &c. Of this Pliny cries out, Hei, mirâ vitiorum solertiâ inventum est quemadmodum aqua quoque inebriaret. Portentosum sane potionis genus! quasi non ad alium usum natura parens humano generi fruges dedisse videatur. So witty is wickedness grown now, that there is a way invented to make a man drunk with water; a monstrous kind of drink surely! as if Dame nature had bestowed corn upon us to such a base a base. See the Note on Chap 23.29. Saint Paul very fitly yoaketh together Drunkards, and Raylers, 1 Cor. 6.9.

And whosoever is deceived thereby is not wise] For when the wine is in, the wit is out. They have a practice of drinking the Out's, as they call it; all the wit out of the head, all the money out of the purse, &c. And thereby affect the title of Roaring Boys, by a woeful Prolepsis (doubtless) here for hereafter.

Vers. 2. The fear of a King is as the roaring of a Lion. See Chap. 16.14. and 19.12.

Vers. 3. It is an honor for a man to cease from strife] To stint it rather than to stir it; to be first in promoting peace and seeking reconciliation, as Abraham did in the controversy with Lot, Memento (said Aristippus to Aeschines, with whom he had a long strife) quod cum essem natu major, prior te accesserim. Remember said he, that though I am the elder man, yet I first sought reconciliation. I shall well remember it, said Aeschines, and whiles I live, I shall acknowledge thee the better man, because I was first in falling out, and thou art first in falling in again.

But every fool will be meddling] Or mingling himself with strife; he hath an itching to be doing with it, to be quarrelling, brabling, lawing. Once it was counted ominous to commence actions, and follow suits. Now nothing more ordinary, for every trifle, treading upon their grass, or the like. This is as great folly, as for every slight infirmity to take Physic.

Vers. 4. The sluggard will not plow by reason of the cold] So the spiritual sluggard either dreams of a delicacy in the ways of God (which is a great vanity) or else if heaven be not to be had without the hardship of holiness, Christ may keep his heaven to himself. The young man in the Gospel went away grieved that Christ required such things that he could not be willing to yield to. The Hebrews have a common Proverb amongst them; He that on the even of the Sabbath hath not gathered what to eat, shall not at all eat on the Sabbath: Meaning thereby, that none shall reign in heaven, that hath not wrought on earth. Man goeth forth (saith the Psalmist) to his work, and to his labor until the evening, Psal. 104.23. So till the Sun of his life be set, he must be working out his salvation. This is to work the work of him that sent us, as our Savior did. Which expression of working a work, notes his strong intention upon it, as Jer. 18.18. to devise devices, notes strong plotting to mischief the Prophet. So Luke 22.15. With a desire have I desired, &c. yea how am I straightened, till it be accomplished? Luke 12.50. Lo Christ thirsted exceedingly after our salvation, though he knew it should cost him so dear. Is not this check to our dullness and sloth?

Vers. 5. Counsel in the heart of a man is like deep water] See Chap. 18.4. As the red Rose, though outwardly not so fragrant, is inwardly far more cordial than the Damask, being more thrifty of its sweetness, and reserving it in itself: So it is with many good Christians.

But a man of understanding will draw it out] And surely this is a fine skill to be able to pierce a man that is like a vessel full of wine, and to set him a running.

Vers. 6. Most men will proclaim everyone his own goodness] As the Kings of Egypt would needs be called 〈 in non-Latin alphabet 〉 , Bountiful, or Benefactors; many of the Popes Pit and Bonifacii, &c. The Turks will needs be styled the only Musulmans, or true Believers; as Papists the only Catholics. The Swenk feldians (Stinkfeldians, Luther called them from the ill savor of their opinions) entitled themselves with that glorious name, The Confessors of the glory of Christ. David George that monstrous Heretic, that was so far from accounting Adulteries, Fornications, Incests, &c. for being any sins, that he did recommend them to his most perfect Scholars, as acts of grace, and mortification, &c. yet he was wonderfully confident of the absolute truth of his tenets, and doubted not but that the whole world would soon submit to him, and hold with him. He wrote to Charles the Emperor, and the rest of the States of Germany, an humble and serious admonition (as he styled it) written by the command of the Omnipotent God, diligently to be obeyed, because it contained those things whereupon eternal life did depend.

But a faithful man who can find] Diaconos paucitas honorabiles fecit, saith Jerome. The paucity of pious persons makes them precious. Perraro grati reperiuntur, saith Cicero. It is hard to find a thankful man. Faithful friends are in this age all for the most part gone in Pilgrimage, and their return is uncertain, said the Duke of Buckingham to Bishop Morton, in Richard the third his time.

Vers. 7. The just man walketh in his integrity] Walketh constantly; not for a step or two only, when the good fit is upon him. See the Note on Gen. 17.1.

His children are blessed after him] Personal goodness is profitable to posterity; yet not of merit, but of free grace, and for the promise sake; which Jehu 's children found and felt to the fourth Generation, though himself were a wicked Idolater.

Vers. 8. A King that sitteth in the Throne of Judgment, &c.] Kings in their own persons should sit and judge of causes sometimes; to take knowledge (at least) what is done by their officers of Justice. I have seen the King of Persia many times to alight from his horse (saith a late Traveler) only to do justice to a poor body. He punisheth theft and man-slaughter so severely, that in an age a man shall hardly hear either of the one, or of the other.

Vers. 9. Who can say I have made my heart clean?] That can I, saith the proud Pharisee, and the Popish Justitiary. Non habeo Domine, quod mihi ignoscas; I have nothing Lord for thee to pardon, said Isidore the Monk. When Saint Paul, that had been in the third Heaven, complains of his inward impurities, Rom. 7.15. and though he should have known no evil by himself, yet durst he not look to be thereby justified, 1 Cor. 4.4. And holy Job could say, If I wash myself with snow-water, and make my hands never so clean; yet God would plunge him in the ditch, so that his own cloths should abhor him. And if thou Lord shouldest mark iniquities, saith David, who should stand before thee? Psal. 130.3.

Vers. 10. Divers weights, and divers measures, &c.] See the Notes on chap. 11.1. & 16.11. Now if the very weights and measures are abomination, how much more the men that make use of them? And what shall become of such as measure to themselves a whole six days, but curtal God's seventh, or mis-employ it?

Vers. 11. Even a child is known by his doings, &c.] Either for the better, as we see in young Joseph, Sampson, Samuel, Solomon, Timothy, Athanasius, Origen, &c. It is not a young Saint, an old Devil; but a young Saint, an old Angel: Or for the worse, as Canaan the son of Ham (who is therefore cursed with his Father, because (probably) he had a hand in the sin,) Ishmael, Esau, Vajezatha, the youngest son of Haman, Esth. 10.9. Hebricians observe, that in the Hebrew this youths name is written with a little Zain, but a great Vau, to show, that though the youngest, yet he was the most malicious against the Jews, of all the ten. Early sharp, say we, that will be thorn.

Vers. 12. The hearing ear, and the seeing eye, &c.] There are that have ears to hear, and hear not; that have eyes to see, and see not: for they are a rebellious house, Ezek. 12.2. Now when God shall say to such, as Isa. 42.18. Hear ye deaf, and look ye blind, that you may see; when he shall give them an obedient ear, and a Scripture-searching eye, senses habitually exercised to discern both good and evil, Heb. 5.14. so that they hear a voice behind them, saying, This is the way, &c. and they see him that is invisible, as Moses: then is it with them as it is written, Eye hath not seen, nor ear heard, &c. i. e. Natural eye never saw, natural ear never heard such things; But God hath revealed them to us by his Spirit.

Vers. 13. Love not sleep, lest thou come to poverty] In sleep there is no use either of sight or hearing, or any other sense. And as little is there of the Spiritual senses in the sleep of sin, Zach. 4.1. It fared with the good Prophet as with a drowsy Person, who though awake and set to work, yet was ready to sleep at it; and Peter, James, and John, if the Spirit hold not up their eyes, may be in danger to fall asleep at their prayers, Matth. 26. and so fall into Spiritual poverty: for if Prayer stands still, the whole trade of Godliness stands still. And a powerless Prayer, proceeding from a spirit of sloth, joined with presumption, makes the best men liable to punishment for profaning God's Name: so that he may justly let them fall into some sin, which shall awaken them with smart enough. See chap. 19.15. with the Note.

Vers. 14. It is naught, it is naught, saith the buyer] Or, saith the possessor; and so Melancthon reads it: as taxing that common fault and folly of slighting present mercies, but desiring and commending them when they are lost. Virtutem incolumem odimus, sublatam ex oculis quarimus invidi, Israel despised the pleasant land, Psal. 106.24. and the precious Manna, Numb. 11.6. and Solomon's gentle Government, 1 King. 12.4. Our corrupt nature weighs not good things till we want them; as the eye sees nothing that lies upon it.

Vers. 15. There is gold and a multitude of rubies] Quintilian defines an Orator, Vir bonus, dicendi peritus. A good man, that can deliver himself in good language. Such a master of speech was St. Paul, who was therefore by those Heathen Lystrians called Mercury, because he was the chief Speaker, Acts 14.12. Such afore him was the Prophet Isaiah, and our Savior Christ, who spake as never man spake, his enemies themselves being Judges. Such after him was Chrysostom, Basil, Nazianzen, famous for their holy eloquence. So were Mr. Rogers and Mr▪ Bradford Martyrs: in whom it was hard to say, whether there were more force of eloquence and utterance in preaching, or more holiness of life and conversation, saith Mr. Fox. Now it Darius could say, that he preferred one Zopyrus before ten Babylon's: And if when one desired to see Alexanders Treasures and his Jewels, he bade his Servants show him not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , not his talents of silver, and such other precious things, but his friends: What an invaluable Price think we doth the King of Heaven set upon such learned Scribes, as do out of the good treasure of their hearts, throw forth good things for the use of many?

Vers. 16. Take his garment] and so provide for their own indemnity. See the notes on chap. 6.1, 2, 3, 4, 5.

And take a pledge of him for a strange woman] i. e. for a Whorish woman, utcunque tibi sit cog nita, vel etiam cognata. He that will undertake for such a ones debts, or run in debt to gratify her, should be carefully looked to, and not trusted without a sufficient pawn. How can he be faithful to me that is unfaithful to God? said Constantine Chlorus to his Courtiers and Counselors?

Vers. 17. Bread of deceit is sweet to a man] Sins murthering-morsels will deceive those that devour them. There is a deceitfulness in all sin, Heb. 3.13. a lie in all vanity, Jer. 2.8. The stolen waters of adultery are sweet, Prov. 9.17. but bitterness in the end: such sweet meat hath sour sauce. Commodities craftily or cruelly compassed, yield a great deal of content for present. But when the unconscionable Cormorant hath swallowed down such riches, he shall vomit them up again; God shall cast them out of his belly, Joh. 20.15. Either by remorse and restitution in the mean time, or with despair and impenitent horror hereafter.

His mouth shall be filled with gravel] Pane lapidoso, as Seneca hath it, with grit and gravel, to the torment of the teeth, that is, terror of the Conscience, and torture of the whole man. Such a bitter-sweet was Adams Apple, Esau's mess, the Israelites Quails, Jonathan's Honey, the Amalekites Cates after the sack of Ziklag, 1 Sam. 30.16. Adonijah's Dainties, 1 King. 1. which ended in horror; ever after the meal is ended, comes the reckoning. Men must not think to dine with the Devil, and then to sup with Abraham, Isaac, and Jacob in the Kingdom of Heaven: to feed upon the poison of Asps, and yet that the Vipers tongue shall not slay them, Job 20.16. When the Asp stings a man, it doth first tickle him, so as it makes him laugh, till the poison by little and little gets to the heart, and then it pains him more than ever it delighted him. So doth sin. At Alvolana in Portugal three miles from Lisbon, many of our English Soldiers under the Earl of Essex perished, by eating of Honey, purposely left in the houses, and spiced with poison, as it was thought. And how the treacherous Greeks destroyed many of the Western Christians, French and English, marching toward the Holy-land, by selling them meal mingled with Lime, is well known out of the Turkish History.

Vers. 18. Every purpose is established by counsel] That thy proceedings be not either inconstant or uncomfortable, deliberate long ere thou resolve on any enterprise. Advise with God especially, who hath said, Woe be to the rebellious children that take counsel, but not of me, &c. Isa. 30.1. David had able Counselors about him: but those he most esteemed and made use of, were God's testimonies, Psal. 119.24. Thy testimonies also are my delight, and the men of my counsel. Princes had learned men ever with them, called 〈 in non-Latin alphabet 〉 Remembrancers, Monitors, Counselors, as Themistocles had his Anaxagoras, Alexander his Aristotle, Scipio his Panaetius and Polybius: of which latter Pausanias testifieth, that he was so great a Politician, that what he advised never miscarried. But that is very remarkable that Gellius reports of Scipio Africanus, that it was his custom before day to go into the Capitol in cellam Jevis, and there to stay a great while, quasi consultans de Rep. cum Jove, as if he were there advising with his God concerning the Common-wealth: Whence it was that his deeds were pleraque admiranda, admirable for the most part, saith the Author. But we have a better example: David in all his straits went to ask counsel of the Lord, who answered him. Do we so, and God will not fail us, for he hath made Christ wisdom unto us, and a wonderful Counselor.

And with good advice make war] Ahab in this might have been a Precedent to good Josiah. He would not go against Ramoth-Gilead, till he had first advised with his false Prophets. But that other Peerless Prince, though the famous Prophet Jeremy was then living, and Zephaniah, and a whole College of Seers, yet he doth not so much as once send out of doors to ask, shall I go up against the King of Egypt? Sometimes both grace and wit are asleep in the holiest and wariest breasts. The Soldiers rule among the Romans was, Non sequi, non fugere bellum: Neither to fly, nor to follow after war. The Christian Motto is, Nec temore nec timidê, be neither temerarious nor timorous. And that's a very true saying of the Greek Poet,

Vers. 19. He that goeth about as a Tale-bearer] Therefore make not such of thy counsel: For if they can give counsel, yet they can keep none. See the note on chap. 11.13.

Therefore meddle not with him that flattereth] Tale-carriers and flatterers are neither of them fit Counselors. These will say as you say, be it right or wrong; those will tell abroad all that you say, and more, too to do you a mischief. The good Emperor Aurelius was even bought and sold by such evil Counselors. And Augustus complained when Varus was dead, that he had none now left, that would deal plainly and faithfully; with him.

Vers. 20. Who so curseth his father, &c.] See the Notes on Exod. 21.17. and on Mat. 15.4. Parents usually give their children sweet and savoury counsel; but they, for want of grace, listen rather to flatterers and whisperers, vilipending their Parents advice, and vilifying them for the same, as Eli's sons did.

His lamp shall be put out in obscure darkness] Heb. In blackness of darkness. These are those raging waves of the Sea, foaming out their own shame, — to whom is reserved the blackness of darkness forever, Jude 13. An exquisite torment, such are sure of in hell, whom the Holy Ghost curseth in such emphatical manner, in such exquisite terms; Besides the extreme misery they are likely here to meet with, who when they ought to be a lamp to their parents, 1 King. 15.4. (as Abner was, or by his name should have been) do seek to put out their lamp, to cast a slur upon them, and to quench their coal that is left, as she said, 2 Sam. 14.7. It may very well be that the temporal judgment here threatened, is, that such a graceless child shall die childless, and that there shall be Nullus cui lampada tradat.

Vers. 21. An inheritance may be gotten hastily, &c.] By wishing and working the death of Parents, or by any other evil arts whatsoever. See an instance hereof in Achan, Ahab, Gehazi, Adonijah his leaping into the Throne without his Fathers leave. Jehoahaz also, the younger son of Josiah, would needs be King after his Father, putting by his eldest brother Jehoiakim; but he was soon put down again, and put into bands by Pharaoh Necho, 2 King. 23. He portrayed the Ambitionist to the life, that pictured him snatching at a Crown, and falling, with this Motto, Sic mea fata sequor.

Vers. 22. Say not thou, I will recompense evil] Much less, swear it, as some miscreants do: to whom, Est vindicta bonum, & vitâ dulcius ipsâ. In reason, tallying of injuries is but justice. It is the first office of justice (saith Tully ) to hurt nobody, unless first provoked by injury. Whereupon Lactantius, O quàm simplicem veramque sententiam (saith he) duorum verborum adjectione corrupit! O what a dainty sentence marred the Orator by adding those two last words! How much better Seneca! immane verbum est ultio. Revenge is a base word, but a worse deed; it being no less an offense to requite an injury, than to offer it, as Lactantius hath it. The mild and milken man (as his name speaks him) was such an enemy to revenge, that he dislikes the waging either of law, or of war with any that have wronged us. Wherein though I cannot be of his mind, yet I am clearly of opinion, that not revenge but right should be sought in both. Neither can I hold it valor, but rashness, in our Richard the first, who being told as he sat at supper, that the French King had besieged his Town of Vernoil in Normandy, protested, that he would not turn his back until he had confronted the French; and thereupon he caused the wall of his palace that was before him to be broken down toward the South, and posted to the Sea-coast immediately into Normandy.

But wait on the Lord] Who claims vengeance as his, Deut. 32.35. Rom. 12.19. (See the Notes there) and will strike in for the patient, as he did Num. 12.2. While Moses is dumb, God speaks; deaf, God hears and stirs. Make, God your Chancellor, in case no law will relieve, and you shall do yourselves no disservice. If compelled to go a mile, rather than revenge, go two; yea, as far as the shoes of the preparation of the Gospel of peace will carry you, and God will bring you back with everlasting joy, Isa. 35.10. This is the way to be even with him that wrongs you, nay to be above him.

Vers. 23. Divers weights are an abomination] In righting and revenging themselves men are apt to weigh things in an uneven balance, to be overpartial in their own cause, and to judge that an heinous offense in another, that is scarce blame-worthy in themselves. It is best therefore to lay down all injuries at God's feet, who will be sure to give a just recompense to every transgression, Heb. 2.2. and will else turn his wrath from our enemies to us, for our diverse weights and false balances. See the Note on verse 10. of this Chapter.

Vers. 24. Mans goings are of the Lord] See the Notes on Chap. 16.1, 9. God brought Paul to Rome by a way that he little dreamed of. Austin once travelling lost his way, and fetching a compass came safe to the place he intended; whereas had he kept the right way, he had been caught by an armed band of the Donatists that lay in wait for him. The steps of a good man are ordered by the Lord, Psal. 37.23. and he finds himself sometimes crossed with a blessing: As when Isabel Queen of England was to repass from Zealand into this Kingdom with an Army, in favor of her son against her husband, she had utterly been cast away, had she come to the port intended, being there expected by her enemies; but Providence (against her will) brought her to another place where she safely landed. Good therefore, and worthy of all acceptation is the Wiseman's counsel, In all thy ways acknowledge GOD, and he shall direct thy path, Prov. 3.6. See the Note there.

Vers. 25. It is a snare to a man who devoureth, &c.] He doth as a fish that swallows the hook, as the Eagle that stole the flesh from the Altar with a coal sticking to it, that set the whole nest on fire, &c. What a sad end befell Cardinal Wolsey, whilst he sought more to please the King than God, as himself said? And what a revenging hand of God pursued his five chief Agents that were most instrumental for him in that sacrilegious enterprise? One of them killed his fellow in a duel, and was hanged for it. A third drowned himself in a Well. A fourth fell from a great estate to extreme beggary. Dr. Allen (the last and chiefest of them) being Arch-bishop of Dublin, was cruelly slain by his enemies. Utinam his & similibus exemplis edocti discant homines res semel Deo consecratas timide attrectare! saith Scultetus, who relates this story; I would men would take heed by these and the like examples how they meddle with things once consecrated to God. If Divine Justice so severly punished those that converted Church goods (though not so well administered) to better uses, doubtless, because they did it out of selfish and sinful principles and intentions; what shall become of such as take all occasions to rob God, that they may enrich themselves? Spoliantur parochiae & Scholae non aliter ac fi fame necare nos velint, saith Luther, Parishes and Schools are polled and robbed of their mantenance, as if they meant to starve us all.

And aftervews to make inquiry] viz. How he may devour that tid bit without kecking, and not find it hard meat on his conscience. But a man may easily eat that on earth, that he shall have time enough to digest in hell. The fear of this made Queen Mary restore again all Ecclesiastical livings assumed to the Crown, saying, that she set more by the salvation of her own soul, than she did by ten Kingdoms. And upon the like motive King Lewis of France (about the year 1152.) cast the Popes Bulls (whereby he required the fruits of vacancies of all Cathedral Churches of France ) into the fire, saying, He had rather the Popes Bulls should roast in the fire, than his own soul should fry in hell.

Vers. 26. A wise King scattereth the wicked] Dreins the Country of them by his just severity, yet with due discretion, as appears by the latter words, and bringeth the wheel over them, compared with Isa. 28.27, 28. The Turks justice will rather cut off two innocent men, than let one offender escape. The Venetians punish with death whosoever shall mis-employ a penny of the public stock to his own private profit. Durescite, durescite, ô infoelix Lantgravic, said the poor Smith to the Lantgrave of Thuring, that was more mild than was for his people's good. The sword of Justice must, I confels, be furbushed with the oil of mercy; but yet there are cases wherein severity ought to cast the scale.

Vers. 27. The spirit of a man is the candle of the Lord] Some read it, The breath of a man, that is, his life, is the candle of the Lord, and sense it thus Look how men deal by their Lights or Lamps, so doth God by our Lives; Some we put out as soon as lighted: others we let alone till half wasted, and others again till Wax, and Week, and all be consumed. So some die younger, some older, as God pleaseth. But the word Neshamah here used, as it holds affinity with the Hebrew Shamajim Heaven, so it doth with the Latin word Men's the Mind, or reasonable Soul, which indeed is that light that is in us, by an excellency, Matth. 6.23. that spirit of a man that knows the things of a man, 1 Cor. 2.11. that candle that is in a man's belly or body, as in a Lanthorn, making the least more perspicuous. This is true by a specialty of that Divine faculty of the Soul, Conscience, which is frequently called the Spirit of a man, as being planted of God in all and every part of the reasonable Soul; where she produceth occasionally several operations, being the Souls School-master. Monitor, and Domestical Preacher; God's spy, and Mans over-seer; the principal Commander, and chief Controuler of all his doings and desires.

Surely it is a most Celestial gift (saith one.) It is so of God and in man, that it is a kind of middle thing betwixt God and man; less than God, and yet above man. It may be called our God (saith another) in the sense that Moses was Pharaohs: having power to control and avenge our disobediences, with greater Plagues than ever Moses brought on Egypt. Therefore that was no evil counsel of the Poet.— Imprimis reverere teipsum. And,

Vers. 28. Mercy and truth preserve the King] These are the best guard of his Body, and supporters of his Throne. Mildness and righteousness, levity and fidelity do more safe-guard a Prince than munitions of rocks, or any war-like preparations: amidst which Henry the fourth of France perished, when Queen Elizabeth of England lived and died with glory. That French King being persuaded by the Duke of Sully not to re-admit the Jesuits, answered; Give me then security for my life. But he was shortly after stabbed to death by their instigation: when our Queen, that stuck fast to her Principles, was not more loved of her Friends than feared of her Foes, being protected by God beyond expectation. Our King John thought to strengthen himself by gathering money, the sinews of War: but mean-while he lost his people's affections, those joints of peace, and came after endless turmoyls to an unhappy end. So did our late Sovereign of bleeding memory.

Vers. 29. The glory of young men is their strength] sc. If well used, in following their Callings, and fighting for their Countries, as those young men of the Princes of the Provinces did, 1 King. 20.20. and not in quarrelling and Duelling, as those yongsters of Helketh-hezzurim, who sheathed their swords in their fellows bowels.

And the beauty of old men is their gray-head] That silver crown of hoary hairs (saith one) which the finger of God doth set upon their heads, makes them Venerable in all places where they come: so that they carry an authority or majesty with them, as it were. See the Note on chap. 16.31.

Vers. 30. The blownesse of the wound cleanseth] Some must be beaten black and blew, ere they will be better: neither is wit anything worth with them till they have paid well for it. The Jews were ever best when in worst condition. The Athenians, Non nisi atrati, would never mend till they were in mourning. And,

As a great States-man said of this Nation. Physicians commonly cure a Lethargy by a Fever. Chirurgians let their Patients blood sometimes, etiam ad deliquium animae. The Scorpion heals his own wounds: and the Viper being beaten and applied cures his own biting. Surely as the scourging of the garment with a stick, beats out the moths and the dust: so do corrections corruptions from the heart; and as lancing lets out filth, so doth affliction sin.

CHAP. XXI. Vers 1. The Kings heart is in the hand of the Lord]

BEE Kings never so absolute, and unaccountable to any, yet are they ruled and over-ruled by Him that is higher than the highest, Eccles. 5.8. God's heart is not in the Kings hand, as that foolish Prince in Mexico pretends, when at his Coronation he swears that it shall not rain unseasonably, neither shall there be Famine or Pestilence during his Reign in his Dominions: but the Kings heart, that is, his will, desires, devices, resolutions, are God's to dispose of; he turneth them this way or that way, with as much ease as the Plowman doth the water-course with his paddle, or the Gardener with his hand. Thus he turned the heart of Pharaoh to Joseph, of Saul to David, of Nebuchadnezzar to Jeremy, of Darius to Daniel, of Cyrus (and afterwards of Alexander the great) to the Jews, of some of the Roman Persecutors to the Primitive Christians, and of Charles the fifth (who ruled over twenty eight flourishing Kingdoms) to the late Reformers, Melanchthon, Pomeran, and other famous men of God: whom when he had in his power (after he had conquered the Protestant Princes) he not only determined not anything extremely against them, but also entreating them gently, he sent them away, not so much as once forbidding them to publish openly the Doctrine that they professed: albeit all Christendom had not a more prudent Prince than he was (saith Mr. Fox ) nor the Church of Christ almost a sorer enemy.

Vers. 2. Every way of a man is right in his own eyes] See the Note on chap. 16.2. Such is our sinful Self-love, that Suffenus -like we easily admire that little Nothing of any good that is in us: we so clasp and hug the barn of our own brain, with the Ape, that we strangle it: we set up a Counter for a thousand pounds; and boast of those graces whereunto we are perfect strangers. We turn the perspective, and gladly see ourselves bigger, others lesser than they are: we flatter out own souls, as Micah did his, Judge. 17.13. 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. Seem we never so just, because first in our own cause, God (as Solomon saith of a man's Neighbor) comes and searches us, and then things appears otherwise. Luke 16.15.

Vers. 3. Is more acceptable to the Lord] Qui non vult ex rapina holocaustum, as Heathens could see and say, by the light of Nature. The Jews thought to expiate their miscarriages toward men, and to set off with God, by their Ceremonies and Sacrifices, Isa. 1. Jer. 7. Mich. 6. Some Heathens also (as that Roman Emperor) could say, Non sic Deos coluimus ut ill nos vinceret, We have not been at so much charge with the gods, that they should give us up into the enemies hands. But the Scripture gave the Jews to understand, that to obey was better than sacrifice, that God would have mercy and not sacrifice, and that for a man to love God above all, and his Neighbor as himself, is more than all whole Burnt-offerings and sacrifices, Mar. 12.33. The Heathens also were told as much by their Sages, as Plato in his book entitled, 〈 in non-Latin alphabet 〉 : where Socrates reprehending the gilt-horned Bulls of the Grecians, and the sumptuous sacrifices of the Trojans, at length infers: 〈 in non-Latin alphabet 〉 , &c. It were a grievous thing if the gods should more respect men's offerings and Sacrifices than the holiness of their hearts, and the righteousness of their lives, &c. Aristotle in his Rhetoricks, 〈 in non-Latin alphabet 〉 , &c. saith he: It is not likely that God takes pleasure in the costliness of sacrifices, but rather in the good conversation of the sacrificers.

Vers. 4. An high look, and proud heart] See the Note on Prov. 6.17.

And the plowing of the wicked is sin] As they plot and plow mischief (being the Devils hinds and drudges) so all their actions natural, moral, spiritual, are turned into sin; whether they plow, or play, or pray, or eat, or sleep, to the impure and unbelieving all things are impure, Tit. 1.15. Their proud or bigswoln heart is full of filthy corrupt matter, that woozeth out still and offendeth the eyes of God's glory. Every thing they do is as an evil vapor reeking from that loathsome dunghill, worse than those that came up from the five Cities of the plain. Pride is like Copress, which will turn wine or milk into Ink; or leaven, which turns a very Passover into pollution; or as the Sanies of a plaguesor, which will render the richest Robe infectious.

Vers. 5. The thoughts of the diligent tend only, &c.] The word rendered diligent, signifies one that is sedulous and solicitous in his business, that weighs circumstances, and waits opportunities, that sits down first, and counts his costs. Luke 12.28. that considers seriously, and then executes speedily: Such an one was Abraham's servant, Gen. 24. Joseph, Boaz, Daniel. And how should such a man choose but thrive? See the Note on Chapter 10.4. A sufficiency he is sure of, though not of a superfluity.

But of everyone that is hasty] And head-long; that resolving to be rich, graspeth greedily all he can come at, accounting all good fish that comes to hand, and not sticking at any injustice or cruelty that may make for his advantage. The beggar will catch this man ere long, the usurer will get him into his clutches, and leave him never a feather to fly with. There is a curse upon such precipitate practices, though men be never so industrious, as in Jehoiachim, Jer. 22. and Saul, 1 Sam. 14. Those that making more haste than good speed to be rich, reach at things too high for them (which David would not do, Psal. 131.1.) may be likened to the Panther, which loves the dung of man so much, as if it be hanged a height from it, it will skip and leap up, and never leave, till it have burst itself in pieces to get it.

Vers. 6. The getting of treasures by a lying tongue] As do Seducers, Sycophants, Flatterers, corrupt Judges (that say with shame Give ye ) mercenary pleaders (that sell both their tongues and silence, and help their Clients causes as the Wolf did the sheep of his cough, by sucking his blood) witnesses of the post (that can lend an oath, as Jezebel's hired Rake-hells did, and will not stick to swear (if they may be well paid for it) that their friend or soe was at Rome and at Interamna both at once) false Chapmen, that say the best of their worst commodities, and cheat the unwary buyer. These and the like, though for a while they may thrive and ruffle, yet in the end they prosper not, but perish with their wealth, as the Toad doth with his mouth full of earth. God blows upon their cursed hoards of evil-gotten goods, scatterinrg them as chaff before the wind: Destruction also dogs them at the heels, both temporal and eternal. This they are said to seek, sc. eventually, though not intentionally; they seek it, because they not only walk in the way to it, but run and fly with posthaste, as if they were afraid that they should come too late, or that hell should be full before they got thither. Thus Balaam's Ass never carries him fast enough after the wages of wickedness. Set but a wedge of gold before Achan, and Joshua, that could stop the Sun in his course, cannot stay him from fingering of it. Judas in selling his Master, what he doth, doth quickly. But with what issue? What got Balaam but a sword in his ribs? Achan, but the stones about his ears? Judas, but the halter about his neck? besides a worse thing in another world. Thus many a wretched worldling spins a fair thread to strangle himself both temporally and eternally; by covetousness they not only kill others, Prov. 1.19. but desperately drown themselves in perdition and destruction, 1 Tim. 6.9. Fuge ergo, dives, ejufmodi exitum (as St. Ambrose concludes the story of Ahab's and Jezebel's fearful end) sed fugies ejusmodi exitum si fugeris hujusmodi flagitium. Fly, O rich miser, such an end. Such an end you shall avoid, if you carefully fly from such sinful courses.

Vers. 7. The robbery of the wicked shall destroy them] Heb. Shall saw them, that is, shall bring upon them exquisite and extreme torments, such as the Prophet Isaiah, and those Martyrs, Heb. 11.37. were put unto unjustly; such as Agag suffered justly, and those barbarous Amorites, 2 Sam. 12.31. Some render it, dissecabit eos, shall cut them in twain, as that evil servant, Luke 12.46. and those blasphemers of Daniel's God, Dan. 3.29. Others render it, shall abide upon them, or dwell with them. Their ill-gotten goods vanish, but their punishment remains: Their stolen venison is soon eaten up, but the shot is not yet paid, there is a sad reckoning behind; God will rake out of their bellies those tid bits, those murdering morsels. Besides that, for their last dish is served up astonishment and fearful expectation of just revenge. The Hebrew word here translated destroy, signifies also to terrify and fear; They shall be a Magormissabib to themselves, as Pashur was, Jer. 20.3, 4. running from chamber to chamber to hide from the hand of Justice (as that notable thief Bulas in the days of Severus the Emperor) but they shall not escape, their sin will find them out; God will pour upon them, and not spare, whether they be private thieves, or those public robbers, qui in auro & purpura visuntur (as Cato once said) that are clad with purple, and have gold chains about their necks; corrupt Judges, who judge for reward, and take away the righteousness of the righteous from him. Such were Empson and Dudley in their generation. Such was Judge Belknap in Richard the seconds days, who being about to subscribe the Articles against proceedings of Parliament, said, there wanted but a Hurdle, a Horse, and a Halter to carry him where he might suffer for assenting to them. And that of these public Thieves Solomon chiefly speaks here, we may well think by the following clause, showing the cause of their sore and sharp punishment, because they refuse to do judgment.

Vers. 8. The way of man is froward and strange] And therefore strange, because froward, various and voluble; so that you know not where to have him, he is so inconstant, nor what to make of him, he is so uncertain, and unsettled; double-minded, Jam. 1.8. double-tongued, 1 Tim. 3.8. versut ulus & versatilis,

Folieta Galeazo reports of Sfortia Duke of Milan, that he was a very Monster, made up and compact of Virtue and Vice. Such of old were Alcibiades, and likewise Julian the Apostate, of whom Marcellinus saith, that by his vicious errors Obnubilabat gloriae multiplices cursus, he stained his many praise-worthy parts and practices▪ Galba, and our Richard the third, are said to have been bad men, good Princes. And of King Henry the eighth, saith Mr. Camden, Fuerunt quidem in eo rege magnae virtutes, nec minora vitia, confuso quodam temperamento mixtae, that is, there was a strange mixture of great Virtues, and no less Vices found in this King.

But as for the pure, his work is right] For why? He works by rule; and therefore all his actions are uniform; He is also one and the same in all estates of life, as gold is purged in the fire, shines in the water. Did I use lightness? (saith St. Paul) or is therewith me, Yea, Yea, and Nay, Nay? No, But as God is true, so our word toward you was not Yea and Nay. I did not say, and unsay; do, and undo, &c.

Vers. 9. It is better to dwell in a corner of the house-top] Their house-tops were made flat by order of the Law. The sense is then, A man had better abide abroad, sub dio, exposed to wind and weather, yea to crowd into a corner, and to live in a Little-ease, than to cohabit in a convenient house with a contentious woman, that is ever brawling and brangling, that turns conjugium into conjurgium by inserting the Dogs letter (r) and leading her husband a Dogs life. Such a one was Zillah, Peninnah, Xantippe, the wife of Phoroneus the Law giver, who upon his death-bed told his brother, He had been a man happy if he had never married. Aristotle affirms, that he that hath miscarried in a wife, hath lost more than half the happiness of his life. Rubius Celer, and Albutius Tertius were held happy among the Romans, because the former had lived with a wife three and forty years, and eight months, the latter five and twenty years, sine querela, without quarrelling or contending. And this they gave order should be engraven upon their Grave-stones. See the Note on Prov. 19.13.

Vers. 10. The soul of the wicked desireth evil] Sinful self-love (the choakweed of all true love) prompteth the wicked man to envy the good, and wish the evil of all but himself. Hard-hearted he is, and inhumane, unless it be in a qualm of kindness (as Saul to David, the Egyptians to the Israelites ) or merely in dissimulation, as John Oneale father to the Earl of Tyrone, that Rebel, 1598. inscribed himself in all places, I am great John Oneale, friend to the Queen of England, and foe to all the world. 〈 in non-Latin alphabet 〉 , said one wicked Emperor, 〈 in non-Latin alphabet 〉 , said another, striving to out-vie him, When I die, let the world be confounded. Nay, whilst I live let it be so, said the other Monster.

His neighbor finds no favor in his eyes] Whether he sink or swim, it is no part of his care. What cares that churl Nabal, though worthy David die at his door, so long as himself sits warm within, feeding on the fat, and drinking of the sweet? The Priests and the Levites saw the wounded man that lay half dead, and lent him no help; It was well they fell not upon him and dispatched him, as dogs fall upon a man that is down; or as when a Deer is shot, the rest of the Herd push him out of their company. Such cruel beasts David complains of, Psal. 69.26. And such fierce salvages St. Paul foretells shall be in these last and worst days. Hard hearts shall make hard times, 2 Tim. 3.3.

Vers. 11. When the scorner is punished, &c.] See the Note on Prov. 19.25.

And when the wise is instructed] Or, when he accurately considers the wise, and observes both their integrity and their prosperity by God's blessing thereupon (for the word imports both) he resolves to play the wise-man.

Vers. 12. The righteous man wisely considereth, &c.] He fore-seeth its fearful fall, and is not offended at their present prosperity▪ For God, he knows, will shortly overturn it. This consideration cures hi • of the fret, as it did David, Psal. 37. It doth also instruct him in many points of heavenly wisdom, as it did the Church, Isa. 26.11. 1 Cor. 10, 11. The destruction of others should be an instruction to us, that we may wash our feet in the blood of the wicked, Psal. 52.6.

Vers. 13. Who so stoppeth his ear at the cry, &c.] This was fulfilled in Pharaoh, Haman, the rich glutton, Hatto Archbishop of Mainz, Mauricius the Emperor, and many others, who might have better provided for their own comfort in sickness, and other exigencies, had they been more pitiful to poor people. Whereas now, when they shall lie tossing and tumbling upon their sick beds, roaring as Bulls, and tabring upon their breasts &c. God will not hear them, Men will say, It is good enough for them: All hearts, by a Divine hand, will be strangely set off from the merciless, as it befell Scianus.

Vers. 14. A gift in secret pacifieth anger] That is, say some, alms rightly performed, as Matth. 6.1. pacifieth God's displeasure (confer Dan. 4.27.) And the Jews at this day write this sentence of Solomon (in an abbreviature) upon their Alms-box. This sense suits well with the verse afore-going. But I conceive the Wiseman's drift here, is to show how prevalent gifts are (if closely conveyed) especially (which takes away the shame of open receiving) and what a pave they have to an amicable reconciliation. Thus Jacob pacified Esau, Abigail David, Hezekiah the Assyrian that came up against him, 2 King. 18.24, 25. Howbeit this doth not always do the deed. Our Chronicler tells us, that the Lady de Bruse had by her virulent and railing tongue more exasperated the fury of King John (whom she reviled as a Tyrant, and a murderer of her husband) than could be pacified by her strange present ( viz. four hundred Kine, and one Bull, all Milk-white, except only the ears which were red) sent unto the Queen. See the Note on Chap. 17.8.

Vers. 15. It is joy to the just to do judgment] They love it dearly; and therefore cannot but rejoice in it exceedingly. I rejoice at thy word, as one that findeth great spoil, Psal. 119.162. wherein the pleasure is usually as much as the profit. Besides, as every flower hath its sweet savor: so every good duty carries meat in the mouth, comfort in the performance. Hence the Saints alacrity in God's service, so far as they are spiritual. I delight in the Law of God, after the inward man, saith Saint Paul, who yet but a little before complained of a clog.

But destruction shall be to the workers of iniquity] Wicked men are great workmen; they put themselves to no small pains in catering for the flesh to fulfil the lusts thereof, yea and this they do with singular delight (as the opposition implies) they weary themselves to commit iniquity, Jer. 9.5. and yet they give not over, but lie grinding day and night in the Mill of some or other base lust. Now what can come of this better than utter destruction: which indeed is the just hire of the least sin, and will befall the workers of iniquity, as sure as the coat is on their back, or the heart in their body?

Vers. 16. The man that wandreth out of the way] Let him wander while he will, that deviateth from the truth according to godliness, he cannot possibly wander so far as to miss of Hell. God hath sworn in his wrath, that no such vagrants shall enter into his rest, Psal. 95. Nay, This shall they have of my hand, they shall lie down in sorrow, they shall rest with Rephaims: if at least they can rest in that restless resting-place of hell-fire, in that Congregation-house of gehermal-giants; where is punishment withour pity, misery without mercy, sorrow without succor, crying without comfort, mischief without measure torments without end, and past imagination.

Vers. 17. He that loveth pleasure, &c.] Luxury is attended by beggary. Pleasure may be had, but not loved. Isaac loved Venison (a little better haply than he should;) Esau loved hunting, hence he grew profane, and though not a beggar, yet worse. The Prodigal in the Gospel spent his substance with riotous living Luk. 16.13. So did Apicius the Roman, who hearing that there were seven hundred Crowns only remaining of a vast estate that his Father had left him, feared want, and hanged him. M. Livius another waste-good boasted when he died, that he had left nothing for his heir, praeter coelum & coenum, more than air and mire. Roger Ascham, School-Master to Queen Elizabeth, and her Secretary for the Latin tongue, being too much addicted to dicing and cock-fighting, lived and died a poor man.

Vers. 18. The wicked shall be a ransom] Heb. Copher, a cover, or an expiation: as Achan was for Israel; and as those condemned persons among the Heathens, that in time of pestilence or contagious infection, were offered up by way or public expiation, with these words, 〈 in non-Latin alphabet 〉 . Be thou a reconciliation for us. To this custom Saint Paul seems to allude, 1 Cor. 4.13. Thus, when Saul's sons were hanged, God's wrath was appeased, 2 Sam. 21. and when guilty Jonah was cast into the Sea, all was calm. Thus God gave Egypt for Israel's ransom: yea Seba and Ethiopia, Isa. 43.3. And although he may seem sometimes to sell his people for naught, and not to increase his wealth by their price, Psal. 44.12. yet when it comes to a critical point, I will give men for thee, and people for thy price, Isa. 43.4. See Prov. 11.8. with the Note there.

Vers. 19. It is better to dwell in the wilderness] Among ravenous beasts, and venomous serpents, in greatest danger, and want of all necessary accommodation. This is so much worse than the house-top, as an angry and vexatious woman (which like a mad dog, bites all about her, and makes them as mad as herself) is worse than her that is not so much angry as unquiet, brawling (as Dogs bark sometimes in the night) of custom or fancy, and not provoked by any. See supra verse. 9.

Vers. 20. There is a treasure to be desired] He had said before, He that loveth Wine and Oil shall not be rich. Here he shows, that though these things may not be loved or lavished, yet they may, and must be had and heaped up in a way of good husbrandry for necessity, yea for honest affluence; that we may not only live, but live comfortably; that we may not only have prisoners pittance, so much as will keep us alive, but that we may have plenty of things desirable, both for profit, as treasure, and for delight, as oil. And these things must not be foolishly wasted (as they are usually by unthrifts) lest that make the wife that wants, angry and unquiet, as in the former verse.

Vers. 21. He that followeth after righteousness] Though (for such a measure of it as he desires) he cannot overtake or compass it. If he be but doing at it, Si faciat praecepta, etiamsi non perficiat, if he think upon God's Commandments to do them, Psal. 103.18. If, though he cannot open the door, yet he is lifting at the latch, he shall be accepted, yea rewarded. He that follows after righteousness and mercy, as an Apprentice follows his Trade, though he be not his Craftsmaster, shall surely find righteousness, with life and honor to boot. And is not that a good thing, a treasure to be desired?

Vers. 22. A wise man scaleth the City of the mighty] Wisdom is that 〈 in non-Latin alphabet 〉 , that is profitable for all things; of singular and sovereign use, as in domestic and politick, so in Military affairs and businesses. Here Prudence is made out to be better than Puissance, and one wise man to be too hard for many mighty, though got into the strongest Garrisons. In War wisdom is better than strength, saith Solomon more than once, Eccles. 9.16. and Chap. 7.19. How did Archimedes hold out Syracuse against the Roman General, by his singular skill and industry? And how many strong Cities have been scaled and surpized by warlike wiles and stratagems? as Babylon by Cyrus first, and afterwards by Zopyrus; Jerusalem by Pompey, taking the opportunity of the seventh day Sabbath, wherein he knew the superstitious Jews would not stir to defend themselves, and many others that might out of Histories be instanced.

Vers. 23. Who so keepeth his mouth, and his tongue] As he that keepeth his doors fast locked, preserveth himself from danger: See the Note on Chap. 13.3. The large and loose use of the tongue brings a man oft to divers straights and miseries.

Vers. 24. Proud and haughty scorner is his name] An ill name he gets him, and lies under the common reproach of a proud peevish person. He seeks renown by his rage and revenge, as Lamech that vaunted of his valor this way to his wives; Alexander Pheraeus, who consecrated the javelin wherewith he had slain Polyphron; Caelius the Lawyer, that gloried to be held the most froward and frample Roman alive, &c. But God loadeth such a man with disgrace, as here, and gives him his due character. Men also will hate him, and despise him for a son of Belial, as Nabal's servants said of him; for a mad frantic fellow, being once enraged, cares not what he says, as Jonas; what he doth, as Saul, who dealing in proud wrath, was so kindled by the Devil, that he could not be quenched till he fell into the unquenchable lake: Besides the infamy that will never be washed off, the brand of reproach, like that of Dathan and Abiram, who rose up in proud wrath against Moses and Aaron, and are therefore worthily stigmatized with a This is that Dathan, Numb. 26.9. like that other, This is that King Ahaz, 2 Chron. 28.22. and as we commonly say of such an one, that he is a proud fool.

Vers. 25. The desire of the slothful killeth him] He only wisheth well to himself; but refusing to labor, pineth away in his iniquity, Lev. 26.39. Neither grace nor wealth is had with wishing, Nemo casu fit Sapiens, saith Seneca. Some have a kind of willingness and velleity, a kind of wambling after the best things, but it doth not boil up to the full height of resolution for God.

Carnal men care not to seek after him whom yet they would fain find, saith Bernard, Cupientes consequi sed non & sequi; have heaven they would, but stick at the hard conditions; like faint Chapmen, they bid money for heaven, but are loath to come up to the full price of it. Balaam wished well to heaven, so did the young Pharisee in the Gospel, that came to Christ hastily, but went away heavily. Herod of a long time desired to see Christ, but never stirred out of doors to see him. Pilate asked Christ, What is truth? but never stayed his answer. The sluggard puts out his arm to rise, and pulls it in again, he turns upon his bed, as the door doth upon the hinges, which yet comes not off for all the turnings, but hangs still: and this is his utter undoing. Men must not think that good things (whether spiritual or temporal) will drop out of the clouds to them, as Towns were said to come into Timothy his toil while he slept. Now perform the doing of it, saith Saint Paul to those lazy Corinthians, 2 Cor. 8.12. A thirsty man will not only long for drink, but labor after it. A covetous man will not only wish for wealth, but strive to compass it. Yet not every covetous man, I confess; For in the next verse it is said of the sluggard,

Vers. 26. He coveteth greedily all day long] But these greedy constant covetings come to nothing, he makes nothing of them. Meteors have matter enough in the vapors themselves to carry them above the earth, but not enough to unite them to the element of fire, therefore they fall and return to their first principles. So is it with our wishers and woulders. Many came out of Egypt, that never came into Canaan; And why? the Land they liked well, but complained with those Spies, of the strength of the Anakims, and the impossibility of the Conquest, therefore their Carcases fell in the wilderness, their sluggishness slew them. They lusted and had not, they killed (themselves with coveting, as in the former verse) and desired to have (as here) but could not obtain. Jam. 4.2.

But the righteous giveth and spareth not] Neither necessity nor niggardise hindereth him; he hath it, and he holds that he hath no more than he giveth. He is both painful and pitiful; and what he cannot do for the poor himself, he stirs up others to do, so far is he from forbidding or hindering any from showing mercy. Some render the words thus, The righteous giveth, and forbiddeth not. Give a portion (saith he to his richer friend) to seven, and also to eight, for thou knowest not what evil shall be up on the earth, Eccles. 11.2. See the Note there.

Vers. 27. The sacrifice of the wicked, &c.] See the Note on Chap. 15.8.

How much more when he bringeth it, &c?] As Balak and Balaam did, Num. 23.1, 2. As those that present ex rapina holocaustum, a sacrifice of what they have got by rapine and robbery: And as those likewise that ask good things at God's hand, that they may consume them upon their lusts, Jam. 4.3. Let the wicked bring his sacrifice with never so good an intention, he is an abomination; but if with an evil mind, his dissembled sanctity is double iniquity: As if a man think by observing the Sabbath to take out a license to walk licentiously all the week long; or by praying in a morning, to get a dispensation to do evil all day after. I have read of one, that would haunt the Taverns, Theaters, and Whore-houses at London all day; but he durst not go forth without private prayer in the morning, and then would say at his departure, Now Devil do thy worst. The Circassians are said to divide their life betwixt rapine and repentance. The Papists (many of them) make account of confessing, as Drunkards do of vomiting. When we have sinned, say they, we must confess, and when we have confessed, we must sin again, that we may also confess again, and make work for new indulgences and jubilees.

Vers. 28. A false witness shall perish] See the Note on Chap. 19.5. The Scythians had a Law, that if any man did duo peccata contorquere, bind two sins together, a Lye and an Oath, he was to lose his head, because this was the way to take away all faith and truth amongst men.

But the man that heareth, speaketh constantly] He testifieth confidently what he knoweth assuredly; he is always also in the same tale, as Paul was in the plea to the chief Captain, to Felix, to Festus, and to Agrippa. Not so Bellarmine. How oft doth that loud Liar forget himself, and write contradictions? As for instance, In one place he affirmeth, that it can by no means be proved by Scripture, that any part of Scripture is the very word of God. Sed mendax redarguit seipsum, saith Pareus. But the Liar confutes himself, by saying elsewhere, Besides other arguments to evince the divinity of the Canonical Scripture, it giveth sufficient testimony to itself.

Vers. 29. A wicked man hardeneth his face] Procaciter obfirmat vultum suum, so the Vulgar renders it. The false witness, verse. 28. impudently defends, or at least extenuates and excuses his falsities. Frontem perfricat, assuens mendacium mendacio, as the Hebrew hath it, Psal. 119.69. He thinks to make good one lie by another, to outface the truth, to overbear it with a bold countenance. It seems to be a metaphor from a Traveler that sets his face against the wind and weather, and holds on his journey, though he be taking long strides toward destruction.

But as for the upright he directeth his way] He proceeds warily, weighs his words before he utters them, and delivers nothing but the naked truth: And truth is like our first Parents, most beautiful when naked. Some Interpreters take this verse, as setting forth the difference between the wicked and the godly, without any relation to the false and true witness, verse. 28. And then it is Sententia sapiente digna, saith one, Tam paucis verbis tam profundum sensum cumulans, a sentence worthy of Solomon, as having so much in a little.

Vers. 30. There is wisdom against the Lord] That is, they are all to no purpose. If God deny concourse and influence, the arm of human power and policy (as Jeroboams ) shrinks up presently. See Psal. 2.1, 2, 3. & 33.10, 11. & 62.3. See the Note on Chap. 19.21. Excellently Gregory, Divinum consilium dum devitatur, impletur: humana sapientia dum reluctatur, comprehenditur. God's decree is fulfilled, by those that have least mind to it: Human wisdom, whiles it strives for masteries, is over-mastered.

Vers. 31. The horse is prepared against the day, &c.] A very serviceable creature, and in battle full of terror; so swift in service, that the Persians dedicated him to their god, the Sun, 〈 in non-Latin alphabet 〉 , as Pausanias hath it. But as the Sun in heaven can neither be out-run, nor stopped in his race; so neither by men (though wise) nor by means (though likely) can God's purposes be disappointed. An horse is a vain thing for safety; Neither shall he deliver any by his great strength. Psal. 33.17.

But safety (or victory) is of the Lord] He gives it to which side he pleaseth; as he did to the Israelites in the conquest of Canaan, though they had no horses to help them, as their adversaries had, and Charets too, both Egyptians and Canaanites.

CHAP. XXII. Vers. 1. A good name is rather to be chosen]

HEb. A name, as Chap. 18.22. a wife, for a good wife (better no wife than an ill wife, so better no name than an ill name.) This good name proceeding from a good conscience, this honor from virtue, Isa. 43.4. this perfume of faith and obedience, this splendor and sparkle of the white stone, which only shines upon heavenly hearts, is far more desirable than great riches. For first, These oft take away the life of the owners thereof, Prov. 1.19. the greater wealth, the greater spoil awaits a man; As a tree with thick and large boughs, every man desires to lop him. Whereas a good name saves a man oft from that danger, as it did Jonathan whom the people rescued. Secondly, Riches breed and bring their cares and cumbers with them. Qui habet terras, habet guerras, saith the Proverb: Many Law-suits and other vexations, &c. when a good name, as a precious ointment poured out, gets loving favor, with which it is therefore fitly coupled in this Text. Thirdly, Riches are enjoyed but till death at utmost; but a good name out-lives the man, and is left behind him for a blessing, Isa. 65.15. See Prov. 10.7. with the Note there. Other people went beyond God's Israel in wealth and riches, but none in fame and renown, 2 Sam. 7.23. Deut. 4.6. Fourthly, Riches are oft gotten by fame; let a man's name be up, and there will be great recourse to him; But let him once crack his credit, and riches cannot repair him: Infamy will not be bought oft with money. Lastly, Riches are common to good men with bad men; but a good name (truly so called) is proper to God's peculiar, confined to the Communion of Saints. He was therefore a better husband than Divine that first called Riches Bona, Goods: And that Heathen was nearer the truth than many profligate professors of it, who said, Ego si bonam famam servasso, sat dives ero. That is, If I may but keep a good name, I have wealth enough.

And loving favor rather than silver and gold] Which what is it else but white and red earth? And therefore no way fit to come in competition with good repute and report among the best, such as Christ had, Luke 2.52. and Joseph, and Daniel, and David, and Demetrius, Joh. 3.12. and they had it as a special favor from God, who fashions men's opinions, and hides his people from the strife of tongues, Job 5.

Vers. 2. The rich and the poor meet together] They have mutual need one of another, and meet many times, as it were, in the mid-way, by an alteration of their condition. They that were full were hired forth for bread, and the hungry are no more hired, 1 Sam. 2.5. The mighty are put down from their seats, and those of low degree are exalted, Luk. 1.53.

The Lord is the maker of them all] The maker of the men, the maker of their estates, and the maker of that change and alteration which often happeneth; that the one might become grateful, the other humble. See Job 31.15.

Vers. 3. A prudent man foreseeth an evil, &c.] Prevision is the best means of prevention. A wise man's eyes are in his head, Eccles. 2.14. his heart is also at his right hand, Eccles. 10.2. The Chinese say of themselves, that all other Nations of the world see but with one eye, they only with two. The Italians give out, that they only do sapere ante factum, look before they leap, fore-cast an evil before it befall them. But these are praises proper to them that have learned holy and heavenly wisdom, that by certain sights and signs discern a tempest in the clouds, and seek seasonable shelter under the hollow of God's hand, under the shadow of his wings. Such prudent persons were