Annotations upon the five books immediately following the historicall part of the Old Testament (commonly called the five doctrinall or poeticall books) to wit, the book of Iob, the Psalms, the Proverbs, Ecclesiastes, and the Song of Solomon ... / by Arthur Jackson ...

ANNOTATIONS Upon the Book of PROVERBS. (Book Proverbs)

CHAP. I.

Vers. 1. THe Proverbs of Solomon, &c.] The first six verses here contain the Inscription of this Book: & according∣ly in these first words we are told 1. what the chief subject of this Book is, to wit, Proverbs, or, as some translate it, Parables, certain choice, divine, master-sentences, called by other writers axiomes and apophthegms; for which see also the Notes Numb. 21.27. & 23.7: & 2^ly, who was the authour of it, Solomon, who was wiser then all men, 1 King. 4.31; so that here we are admitted to hear his wisdome, which to hear the Queen of Sheba came from the uttermost parts of the earth, Math. 12.42. Indeed though all Expositours agree, that the Proverbs in this book are the chief of those three thousand which it is said Solomon spake, see the Note 1 King. 4.32; yet many think that this book was not composed by Solomon himself, but by some other holy man of God, who gathered these Proverbs out of the writings of those that had taken them from Solomons own mouth as he spake them, & so digested them into a book, as now we have them. But because 1. it is probably thought by most, that the nine first chapters, which contain an Introduction to the Proverbs, were written by Solomon; & 2. that which is said Chap. 25.1. These are also Proverbs of Solomon, which the men of Hezekiah King of Iudah copied out, may seem to imply, that the former Proverbs from the begining of the 10. to the end of the 24. chapter were not only Solomons, but also written by Solomon himself; I see not why we should question, but that the book it self was of Solomons composing: though it seems it was afterwards enlarged by some other, long after Solomons daies. However observable it is, that this is the first book of the Scripture that hath the authours name prefixed to it; which is done to make men prize it the more: to which end also the following words are added, that he was the son of David king of Israel; & so not only both a prophet, & the son of a prophet, David, a man after Gods own heart, by whom he was educated with all possible care, but also a king, and the son of a king, (whose words are usually by men highly esteemed and re∣garded) yea the king of Israel, which shews that these proverbs were first delivered for the use of the Church and people of God.

Vers. 2. To know wisedome, &c.] That is, To teach & stir up men to know, and that more & more, those things whereby they may become wise unto salvation, as to live piously, &c: and instruction; that is, that way of holinesse & righteous∣nesse,

which by instruction is taught men; or rather to make men to know and un∣derstand the instruction of their teachers, as it is explained in the following clause, to perceive the words of understanding; that is, to conceive & apprehend the wise say∣ings and profound sentences of their instructours, wherein understanding is taught.

Vers. 4. To give subtilty to the simple, &c.] That is, To make those silly ones, that of themselves are easily induced to believe any thing, prudent and circum∣spect, that they may not be mis-led by the cunning craftinesse of men, and that they may wisely manage all their affairs: see the Note also Psal. 19.7. And now because young men are usually thus simple, therefore is the next clause added, to the young man knowledge and discretion.

Vers. 5. A wise man, &c.] That is, The man that truly fears God, & so hath withall attained some good measure of knowledge: will hear; to wit, the words of this book, & consequently all other holy instruction: & will encrease learning; that is, will yet farther grow in knowledge, yea and be the more able to teach o∣thers: and a man of understanding shall attain to wise counsels; that is, wisely to con∣trive & determine how to manage all his affairs, or to give wise counsels for the direction of others. However the drift of this is to shew, that these proverbs would be usefull for the learned and the wisest of men, as well as for the simple and unlearned.

Vers. 6. To understand a proverb, &c.] That is, say some, to invent proverbs, or rather to find out the meaning of proverbiall speeches: and the interpretation; that is, to interpret them, either for their own good, or for the edifying of the Church: the words of the wise & their dark sayings; to wit, either by reason of the profoundnesse of the matter therein contained, or by reason of the figurative and obscure expressions, wherein after the manner of riddles they are delivered: see the Notes Psal. 49.4. and Judg. 14.12.

Vers. 7. The fear of the Lord is the beginning of knowledge, &c.] Here begins the introduction to the proverbiall sentences, contained in the nine first chapters, wherein Solomon stirs up men to seek after that wisedome which is taught in this book; & accordingly he begins with that which is the beginning & foundation of all saving knowledge, The fear of the Lord is the beginning of knowledge; a lesson that he had learnt of his father David, Psal. 111.10. for which see the Note there. It may also be render'd, The fear of the Lord is the principal part of knowledge; that is, not only the foundation, but also the top & perfection of it. But fools, that is, ungodly men, see Psal. 14.1. despise wisedome, therein discovering their folly, and instruction, which is the means of getting wisedome; & therefore their de∣spising that is a clear evidence that they despise wisedome too. The opposition that is betwixt these two clauses (which it is evident that Solomon intended in most of his proverbs) stands thus, The fear of the Lord is the beginning of knowledge, and therefore wise men will esteem highly of this filial fear, without which there is no knowledge any thing worth; but men that fear not God are fools, and therefore despising the fear of God, they must needs despise knowledge that de∣pends thereon.

Vers. 8. My son, &c.] See the Note Psal. 34.11: hear the instruction of thy father, and forsake not the law of thy mother. Solomon, say some, speaks thus of him∣self, as desiring by these tearms to expresse that he spake this with the affection of a father, yea & of a mother too; as we find the like expressions often in Paul, as 1 Cor. 3.2. I have fed you with milk, and not with meat, & Gal. 4.19. My little chil∣dren, of whom I travell in birth till Christ be formed in you. But I rather conceive that Solomon undertaking to teach men wisedome, even from their tender years, (as he had said before vers. 3.) he doth accordingly here urge upon them, next after the fear of God, that they should carefully obey the pious instructions & coun∣sell of their naturall parents, teaching them, and pressing upon them the law of God. And observable it is, that because fathers are fittest to instruct their chil∣dren, therefore he saith, hear the instruction of a father: & because mothers, though not so able to instruct, yet are wont with great earnestnesse to charge them to doe well, therefore he saith of them, and forsake not the law of thy mother. And be∣sides this word, forsake not, doth covertly also give warning, 1. that they should not slight & reject the advice of a mother, because of the weaknesse of her sex; and 2. that they should take heed of that which is the usuall fault of children, namely to be much affected and guided by the counsell of their mothers whilst they are young, but then in their grown years to forsake their counsell.

Vers. 9. For they shall be an ornament of grace unto thy head, and chains about thy neck.] That is, Thy obeying the counsell & instruction of thy parents, & walk∣ing in those holy waies which they prescribe thee, will be as ornaments to thee: they will be no burden at all, but will make thee amiable, both in the sight of God & man. Yea & some conceive that hereby also is implyed, that God would for this conferre many good blessings upon them, which should be an ornament to them, as long life, riches & honours, & a crown of eternall glory heareafter: which may seem the more probable, because such ornaments, as chains of gold & jewels, have been usually given to those that for their wisdome have been ad∣vanced to places of honour; as to Joseph, Gen. 41.42. & to Daniel, Dan. 5.16. But indeed I rather think that seeking here (as is noted upon the foregoing verse) to train up children in the waies of piety, he useth expressions sutable to the af∣fections of children, that do usually delight in chains & jewels & gay apparel.

Vers. 11. If they say, Come with us, &c.] Having undertaken in the foregoing verse to disswade young men from hearkening to the enticements of wicked men, he instanceth here particularly in the inticements of those cut-throats & ruffians that live by robbing on the high way: (for this I conceive the words do plainly hold forth; though under this particular we may comprehend also the entice∣ments of those that by oppression and cousenage do utterly ruine men to enrich & exalt themselves, & that because even this is no better then man-slaughter & laying wait for bloud, in Gods account, for which see the Note that follows vers. 19.) And observable it is, first, in what a confident & jocund manner they ex∣presse themselves, Come with us: as who should say, No men live a braver freer life then we do, & having us to side with you, who by our number & strength are so well able to carry on our designs, you need not fear any thing; and 2.

that they endeavour to embolden them against the feare both of shame and pu∣nishment, by assuring them, that they would lurk privily in such close secret pla∣ces, that they would on a sodain rush forth, & surprize those that passed by, so that it should never be known, Let us, say they, lay wait for bloud; let us lurk privily for the innocent without cause. Yea & the same some conceive is implyed in their speaking of surprizing the innocent without cause; and that because such men are wont to travel by the way the more securely & fearlesly. Had they watched to take revenge on any that had wronged them, there would have been more dan∣ger in that, because they might well expect, that such men would be the more jealous and watchfull over themselves: but when they should set upon poor sim∣ple-hearted innocent men, that had never done any thing, for which any man should seek to take away their lives, it would be a very easy work to surprize them. But then withall we must know, that Solomons purpose was not to set down the very words, wherewith such varlets are wont to entice young men to joyn with them in their waies of villany. For it were enough to fright & to beat off a young novice, not yet fleshed in sin, to have this at the first dash propounded to him, Come with us, let us lay wait for bloud, &c. And besides, it would have been more available for the inveigling of such young men, to have pleaded, that those whom they meant to prey upon, were covetous carles, & that they should but take from them what they had before unjustly gotten from others, then to talk of sur∣prizing the innocent without cause. But the holy Ghost doth expresse their sollici∣tations in such odious tearms, only to signify, that whatever they might pretend when they sought to draw young men into their society, it was all one in effect, as if they had impudently expressed themselves thus, Come, let us lay wait for bloud, &c. for this their robberies would end in at last; & whatever they might pretend, their own consciences could not but bear witnesse against them, that they did causlesly lye in wait to undoe poor innocent men: see the following Note vers. 16.

Vers. 12. Let us swallow them up alive as the grave, and whole as those that goe down into the pit.] As if they should have said, We will sodainly & easily dispatch them, & withall make such a clean riddance of them, that there shall be nothing left, whereby any discovery may be made of what we have done. So that there are two arguments couched in these words, whereby they seek to draw in the young man they speak to, to joyn in their robberies: to wit, 1. that there would not be the least difficulty in effecting these things, which they propounded to them∣selves; they would as speedily dispatch them, & make a prey of whatever they had about them, as a man that is healthfull & lusty falling unawares into a pit is so∣dainly brought to destruction, or as the grave doth in an instant, as it were, swal∣low up & consume the dead bodies that are laid into it; see the Notes Psal. 55.15. & 124.3: & 2^ly, that what they did in this kind should never be known. For whereas it might be objected, that some of those they sought to surprize might escape from them, or that the dead carkases or the bloud of those they should slay would be found, & so there would be diligent search made to find out those that had done it; this is prevented, by affirming confidently, that they would so surely dispatch those they set upon, that they should never come to tell any

tales of what had been done to them: yea that such a course should be taken, that there should be no more appearance of bloud, or of any thing that might raise any suspicion of what had been done, then if the earth opening her mouth had swallowed them up alive. And then again the multitudes of those they would thus surprize & make away may be implyed in this, that they boast of swallowing them up as the grave, of which Solomon saith elsewhere, that it can never be satis∣fied, Prov. 30.15, 16.

Vers. 14. Cast in thy lot among us, &c.] These words propound to the young man they labour to inveigle, 1. that he would joyn with them, and try what their lot should be; and 2. that what money he had he would put it into a common stock with them, till they had gotten some booty. And then withall they imply a promise, that as they should get any thing by the waies propounded, they would all have share & share like. Whereas he might fear, that when they came to divide the spoil they should get, because they were many, and had been long in league together, and were experienced men in these waies, they would put him off with some small pittance; therefore they assure him that he should have an equall share with any of the rest, & that, if he pleased, determined by lot. And to the same pur∣pose is the next clause, let us all have one purse: for hereby they imply, either that they would justly divide their booties amongst them all; or that they would all spend upon one common stock; if they spent upon what he had at one time, he should as freely at other times spend upon what they had.

Vers. 15. My son, walk not thou in the way with them, &c.] That is, joyn not with them in any of their wicked waies; yea that thou maist not be insnared by them, keep not company with them.

Vers. 16. For their feet run to evil, & make hast to shed bloud.] That is, They are carried violently into sinfull courses, or to doe mischief unto poor innocent men; yea they run headlong to the shedding of innocent bloud. But, may some say, why doth Solomon inform young men of this, as of a thing which they knew not, thereby to beat them off from hearkning to such mens inticements, seeing they themselves are brought in before vers. 11. plainly professing thus much, Come with us, let us lay wait for bloud? &c. I answer, To evade this objection, some expound the words thus, For their feet run to evil, that is, they run headlong upon their own destruction, they make all the speed they can to the gallows, & make haste to shed bloud, that is, to shed their own bloud. But for my part, I do rather look upon this as a farther confirmation of that which is noted before upon those words vers. 11. to wit, that Solomon did there expresse the sollicitations of that kind of men in those tearms, Come, let us lay wait for bloud, &c. not because he would have us think that they were wont to use any such language, but only to intimate that whatever they might pretend, this they would in the conclusion draw them to. Yet withall I see not but that Solomon might use this as an argu∣ment to keep young men from hearkning to such evil counsellors, yea though it be supposed that they had in expresse tearms encouraged them to lye in wait for bloud, seeing the drift of these words, for their feet run to evil, &c. might be all one in effect as if he had said thus, Mind not so much the great riches they pro∣mise

you in these waies, as the evil & sin they tempt you to, which is no lesse then shedding bloud.

Vers. 17. Surely in vain the net is spread in the sight of any bird.] According to this Translation of ours, there are only two literall expositions that can be given of this parabolicall expression. The first is, that it is to no purpose for a fowler to spread a net in the sight of any bird, because if she espies the net, she will not come near it, but will presently betake her self to her wings, according to that of the Poet, Quaeque nimis patent retia, vitat avis; and for this very reason it may be probably thought, that it is in the Hebrew, in the eyes of every thing that hath a wing. And if we so understand it, that which Solomon might intend thereby may be, 1. to imply the reason why those robbers, of whom he had spoken, do lurk in thickets, & lye in wait in secret places, to wit, because otherwise they should be frustrated of their hopes & purposes, as the unskilfull fowler is when his nets are seen; 2. to shew how little assurance those men have, that run these waies, of those great spoils which they with so much confidence promise the young novices they would draw in to be partners with them, as it was expressed before ver. 13; & that because, as the bird seeing the net or snare that is laid for her, doth usually flie a∣way & evade the danger, so the innocent, discovering by some means or other that there are such men lying in wait for them, do often prevent the danger, and escape out of their hands, at least God, who sees all things that are done upon earth, may by his providence many waies preserve them from falling into their hands; or 3. rather to intimate, that seeing poor silly birds will thus eschew a danger when once they discern it, much more should reasonable men carefully a∣void the snare that is laid for their lives in the enticement of such wicked wretch∣es, when once it is discovered to them. But then the second & the most general∣ly approved exposition that is given of these words is this; that the net is spread in vain in the sight of any bird, because though they see the net, yet poor silly creatures, so greedy they are after the bait, they will run into the net, & so are taken & de∣stroyed: And then that which Solomon would imply hereby is, that just so it is with wicked men that are tempted to these lewd courses, though they may see the snares whereinto they are like to fall, in the gallows & gibbets that are set up in severall places for such varlets, though they may plainly see the destruction which their desperate courses are like to bring upon them, by the example of o∣thers that have run the same waies, & are daily cut off by the magistrate; yet they will not take warning, but rush headlong upon their own destruction, and bring themselves at last to a shamefull death. And so indeed this proverbiall ex∣pression seems to be explained in the following verse.

Vers. 18. And they lay wait for their own bloud, they lurk privily for their own lives.] To wit, in that, whilst they lye in wait for others, through the just judgement of God, they bring destruction hereby upon themselves, many times a shamefull death here, and without repentance eternall death alwaies hereafter.

Vers. 19. So are the waies of every one that is greedy of gain, &c.] As if he had said, What hath been hitherto said of these robbers, by way of particular instance, may be in like manner said of all other covetous wretches, that out of greedi∣nesse

after gain do by oppression, or any other wicked waies, impoverish and un∣doe men. And accordingly we must understand the next words, which taketh a∣way the life of the owners thereof; that is, which greedinesse after gain causeth such men, even to take away the lives of those that have the wealth they gape after in their possession; or rather, which gain, gotten by such unjust and bloudy waies, doth usually bring destruction upon those that do so unjustly possesse it, and cut short their daies, see 1 Tim. 6.9.

Vers. 20. Wisedome cryeth without, &c.] By wisedome, represented here to us under the person of some grave matron, Lady, or Princesse, is meant the word of God, or the doctrine of life revealed by God unto men; or rather, the Son of God, the Lord Christ, who is the coeternall & personall wisedome of the Father, in whom are hid all the treasures of wisedome & knowledge, Col. 3.2. as is more fully expressed chap. 8.22, 23, &c. The Lord possessed me in the beginning of his way, before his works of old, &c. And in the Hebrew it is expressed in the plurall number, wise∣domes; and that to imply, either 1. that he is the most absolute, the most excellent and sovereign wisedome, the wisedome of wisedomes; or 2. that he is the authour of all wisedome, teaching men all that is necessary to make them wise, & to make them walk wisely, even the manifold wisedome of God, as the Apostle cals it Eph. 3.10; or 3. that he hath in all ages, by many severall waies, perswaded men to forsake their sinfull waies, & to turn unto God. Now whereas it is said that this wisedome cryeth without, she uttereth her voice in the streets, &c. the meaning is, that whereas those seducers before mentioned do secretly & closely seek to entice men to their sinfull waies, the son of God doth on the other side openly & in publick, with all plainnesse & earnestnesse, call upon all men in all places that walk in such waies, both the seducers & the seduced, to abandon their evil courses, and to live holily and righteously, shewing them that in the conclusion the following of this ad∣vice will be found to be the only true wisedome.

Vers. 21. She crieth in the chief place of concourse, in the openings of the gates, &c.] See the Notes Gen. 22.17. Judg. 5.11. and Psal. 9.14.

Vers. 22. How long, ye simple ones, will ye love simplicity? &c.] By simple ones here are meant such as erre through weaknesse & ignorance, & are carried away even in their grown years with childish vanities: & so likewise in the following words, and the scorners delight in their scorning, and fools hate knowledge, by scorners are meant such as deride all means used to reclaim them, and by fools such as wilfully run on in all kind of wickednesse.

Vers. 23. Turn you at my reproof: behold I will pour my spirit unto you, &c.] That is, I will fully and freely make known my mind to you, and inform you what my will is, and what I would have you doe.

Vers. 24. Because I have called, & ye refused, I have stretched out my hand, & no man regarded.] Many things may be here intended by wisdomes stretching out her hand. But I conceive that which is here principally meant is, either that she had by way of beckning called them to come in to her, (dealing therein with them as with deaf men, or those that were gone far off from God;) or, that she had plead∣ed earnestly with them, because in so doing men are wont to stretch out their

hands; or, that she had offered to receive them & imbrace them in her bosome, if they would come in to her.

Vers. 26. I also will laugh at your calamity, &c.] To wit, as you have laughed at my reproofs. It is as if he had said, I will not help you, nor mind you, when you cry & howle in your misery, no more then they regard men in distresse, that are wont to laugh at them and mock them when they are in misery; for so after∣ward here this is explained vers. 28: but see also the Note Psal. 2.4. I will mock when your fear cometh upon you; that is, when that which you feared shall come upon you, or when in the time of your calamity you shall be overwhelmed with fear.

Vers. 27. When your fear cometh as desolation, &c.] To wit, as the desolation of war, which comes suddenly & with unresistable violence, see the Note Job 30.14; or, any other desolation, that is made by any other means, that falls upon men with fury, & brings upon them insufferable misery: & your destruction cometh as a whirl-wind; see the Note Psal. 58.9.

Vers. 28. Then shall they call upon me, &c.] That is, in their calamity, though before they never regarded to doe it: but I will not answer; to wit, no more then they would heretofore regard me, when I called upon them: they shall seek me early; that is, so soon as ever these calamities come upon them, see the Note Psal. 78.34; or with all earnestnesse, calling upon God, as it were from morning to morning. Yea & some conceive that this word early implyeth, that even in their youth these calamities should seize upon them, & drive them perforce to God, but that even then it should be in vain, as the following words shew: but they shall not find me; to wit, because they seek me for nothing, but that I may deli∣ver them out of their calamities; see the Note 2 Sam. 22.42.

Vers. 29. For that they hated knowledge, & did not chuse the fear of the Lord.] That is, They did not before chuse to fear God with a filial fear, though now perforce they are afraid of him because of his judgements.

Vers. 31. Therefore shall they eat of the fruit of their own way, &c.] Wicked men may be said to eat of the fruit of their own way in three respects: 1. when the ho∣nours, riches and pleasures, which they have sought after, prove the occasion of much misery to them; 2. when they come to be destroyed by their own counsels and courses; & 3. when God punisheth them according to their deserts. And whereas it followeth, that they shall be filled with their own devices, the meaning is, that they shall be abundantly punished, they shall have enough of those sins in the punishment, whereof they could never have enough in the practise: yea and more particularly this may intend, that through the inward vexation of their minds for the evil they have done, they shall be as men that loath those meats whereon they have formerly surfeited. But however this seems to be spoken with reference to that foregoing language of such wicked wretches, vers. 12. Let us swallow them up alive as the grave, &c. implying, that however sweet those morsels might seem in the devouring of them, yet they would prove bitter enough in the conclusion.

Vers. 32. For the turning away of the simple shall slay them, &c.] This may be

read, as it is in the margin, For the ease of the simple shall slay them: & then by the ease of the simple may be meant, either their constant & obdurate settlednesse in their evil waies, as pleasing themselves therein, being free from all fear of evil, and pro∣mising themselves all prosperity and peace, according to that Jer. 48.11. Moab hath been at rest from his youth, and he hath settled on his lees, &c; or else the present peace & plenty wherein they live; and then the same is meant here that is more fully expressed in the following clause, and the prosperity of fools shall destroy them. But our Translation, I conceive, is the best, For the turning away of the simple shall slay them; that is, their turning away from God and his law, and the waies of holi∣nesse & righteousnesse therein prescribed them; or, their turning away from the reproofs & instructions of wisedome: & then this expression might be used with reference to those foregoing words of wisedome vers. 23. Turn ye at my reproof, &c: and the prosperity of fools shall destroy them; that is, it hastens Gods judgements up∣on them, and makes them the more grievous, and that because being fools they know not how to use their prosperity, but are puffed up thereby, and mind only their worldly contentments; & especially because seeing themselves to prosper in their wicked waies, and perhaps apprehending that it is for their walking in those waies that things go so well with them, they are hereby hardened and em∣boldened to persevere therein. Because against the foregoing threatning of Gods just judgements, that should fall upon wicked men, it might be objected, that none do usually live more quietly & prosperously then such men, by way of pre∣venting this objection it is here said, that even their peace and prosperity doth manifestly tend to bring the sorer destruction upon them.

Vers. 33. But whoso hearkneth unto me, &c.] That is, to the instructions of wisedome here before in this chapter given, or that are contained in this book, or to the instructions of wisedome in the word of God in generall: shall dwell safely; see the Notes Levit. 26.5. & Psal. 91.1, 3, 10: and shall be quiet from fear of evil; that is, not only from evil, but from fear of evil; so that this implyes not only a set∣tled prosperous estate, wherein there should be no danger of a change, but also se∣curity of mind not subject to terrifying fears: see the Note Job 11.15.

CHAP. II.

Vers. 1. MY son, &c.] Some conceive that these are still the words of wise∣dome, as those were in the later part of the foregoing Chapter from the 20. verse. But because it is not said in the following verse, so that thou encline thine ear unto me, (as it should have been if wisedome had been still speaking) but, so that thou encline thine ear to wisedome, and especially be∣cause the following instructions are clearly Solomons, as we may see chap. 4.1, 2, 3. where having said, Hear ye children, &c. he adds, for I was my fathers son, tender and only beloved in the sight of my mother; therefore I rather think that Solomon here returns to call upon men again in his own name, as before chap. 1.8. My son, if thou wilt receive my words, and hide my commandements with thee; that is, if thou wilt esteem them highly, and lay them up safely, as men do their choicest jewels; or as men will carry some things continually about with them in their bosomes,

because they make such precious account of them, that they think no other place safe enough to hide them in. But see the Note Psal. 119.11.

Vers. 3. Yea, if thou criest after knowledge, &c.] That is, if thou callest after her to have her come to thee, as children use to cry after their mother; or rather, if in prayer thou callest earnestly upon God for knowledge. And indeed that this is meant here is evident, because vers. 6. the reason given why men should thus cry after knowledge, is, because it is only God that can give this knowledge, for the Lord giveth wisdome, &c. As for the second clause, and liftest up thy voice for un∣derstanding, it is in the Hebrew, and givest thy voice for understanding: which may imply a mans giving up himself wholly to this businesse of praying for understan∣ding. But this is not so clear in the Text.

Vers. 4. If thou seekest her as silver, and searchest for her as for hid treasures.] To wit, as men labour to get wealth, or as men seek to find & to get silver & gold out of the mines in the earth, or as men, when they have lost silver, or any such thing that they highly esteem, do endeavour by all possible means to find it a∣gain; that is, if thou seekest wisdome with all earnestnesse, sparing no cost nor labour, seeking it all manner of waies, & renewing thine endeavours again and a∣gain, if a while thou failest of what thou seekest for. Yea & withall, by comparing wisdome with silver and hid treasures, Solomon doth also imply, how precious wisdome is, how hard to be obtained, and how delightfull it is at last when it is gotten.

Vers. 5. Then shalt thou understand the fear of the Lord, and find the knowledge of God.] That is, Hereby thou shalt be brought truly and experimentally to know what it is to fear God, to worship him, & to walk in his fear, and so thou shalt at∣tain the true knowledge of God, wherein consists true wisdome. But yet with∣all we must know, that the promise here made must be understood of growing up unto farther perfection in the fear & knowledge of God; for some measure of the fear and knowledge of God there must be in men, before they can labour & pray for wisdome, as is before prescribed.

Vers. 6. For the Lord giveth wisdome, &c.] See the Note above vers. 3: out of his mouth cometh knowledge & understanding; that is, he revealeth it to men by his word, & teacheth it effectually by the inspiration of his spirit.

Vers. 7. He layeth up sound wisdome for the righteous, &c.] That is, saving wis∣dome, which hath not an appearance only of wisdome, but is indeed true wisdome, in regard it will doe men good unto all eternity: this God gives not to all, but layeth it up, to wit, as a treasure, for the righteous, & is most ready to bestow it upon them when they seek it of him: he is a buckler to them that walk uprightly; to wit, chiefly in regard of defending them from spirituall evils, as the follow∣ing verses set forth.

Vers. 8. He keepeth the paths of judgement, &c.] Some understand this of Gods being exactly just in all his waies, and the next clause, & preserveth the way of his Saints, they understand of Gods preserving his servants in all their waies & en∣terprises. But I rather take the meaning of these words to be this; He keepeth the paths of judgement, that is, he causeth them to keep the paths of judgement;

he keeps his servants in the paths of judgement, not suffering them by any tem∣ptations to be drawn aside to the right hand or to the left: and preserveth the way of his saints; that is, both from being drawn out of those waies, and from all evil whilst they walk in that way.

Vers. 9. Then, &c.] To wit, when thou hast, according to the advice given in the beginning of this chapter, sought earnestly to God for wisedome; or, when God thereupon hath given thee wisedome, as was promised above vers. 6: shalt thou understand righteousnesse and judgement and equity; see the Note chap. 1.3.

Vers. 10. When wisedome entreth into thine heart, &c.] That is, When thou hast attained wisedome, and art become truly wise; or, when thou art seriously de∣lighted with it: and then it is the same with that which followeth, and knowledge is pleasant unto thy soul.

Vers. 11. Discretion shall preserve thee, &c.] To wit, from sinfull waies, and the dangers thereupon ensuing.

Vers. 12. To deliver thee from the way of the evil man, from the man that speaketh froward things.] That is, from all seducers, that teach false doctrines, or entice men to wicked waies: see the Note 2 Sam. 22.27.

Vers. 13. Who leave the paths of uprightnesse, to walk in the waies of darknesse.] That is, Who do wilfully against knowledge live constantly & with delight in the waies of ignorance & wickednesse, yea in those abominable waies, which men are ashamed to commit in the light, and for the freer doing whereof they seek to be in the dark, such as are robbing, and drunkennesse, and filthinesse. See the Note Job 24.13.

Vers. 14. Who rejoyce to doe evil, and delight in the frowardnesse of the wicked.] That is, both in their own and other mens wickednesse; and that because walk∣ing in darknesse, as was said in the foregoing verse, they discern not the danger of those lewd waies.

Vers. 16. To deliver thee from the strange woman, &c.] That is, To preserve thee from being entangled by her, and to rescue thee out of her power, if thou hast already been ensnared by her. Now though by the strange woman may be meant any whore, & that because God had severely forbidden this sin, & so such a one might be called the strange woman, as ordinary fire which might not be used in the Sanctuary is called strange fire in the Scripture, and the idol-gods which the Israelites were forbidden to worship are called strange gods; yet I rather think it is meant here of a whorish wife, and that because that suits best with the words in the following verse, which forsaketh the guide of her youth, and forgetteth the covenant of her God: & such a one may best be called the strange woman, because she is not the adulterers wife, but another mans, and therefore ought to be held as a stran∣ger to any other: which is also intended in the following clause, even from the stranger which flattereth with her words. Only we must know, 1. that because the Hebrew word, here translated the stranger, doth, as some conceive, most properly signify an alien, a woman of a forreign nation, therefore some think that the com∣mon whore is so called, because if any such were through abuse or toleration suf∣fered amongst the Israelites, contrary to that expresse law Deut. 23.17. they were

looked upon as heathens & excommunicate persons; and others hold that the adulteresse is so called, because she had alienated her self from God & his people by her filthy conversation, or because it was as unlawfull for a man to goe in to such a one, as it was for the Israelites of old to marry with the daughters of Ca∣naan: & 2. that though the adulteresse is wont to flatter her husband, the better to hide her sin, yet here Solomon speaks of the flatteries wherewith she enticeth o∣ther men to commit folly with her, alledging this as the excellency of wisedome, that it will preserve a man from the flatteries of such harlots.

Vers. 17. Which forsaketh the guide of her youth, &c.] Should we understand the foregoing verse of the unmarried whore, then by the guide of her youth might be meant her father, or any other guardian or governour under whom she had been brought up; & accordingly likewise the following clause, and forgetteth the covenant of her God, might be understood of the law of God, or the covenant whereby all Gods people stand engaged to God, not to commit any such abomi∣nation as whoredome is. But doubtlesse Solomon speaks here of the adulteresse: and accordingly by the guide of her youth is meant her husband, to whom she was married in her youth, as one she took to be her head and guide, even as the same title is given to God in relation to his spouse the Church, Jer. 3.4. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? and it is of her breaking the marriage covenant, whereof God is the authour & witnesse, that the following clause is meant, and forgetteth the covenant of her God. And this, I con∣ceive, is here added, to render such adulteresses the more abominable, & to shew how little cause there is why any man should be moved with such a womans flat∣teries, that hath been already so perfidious, not only to her husband, to whom she was married in her youth, (when the love of women to their husbands useth to be most fervent,) & from whom consequently she hath received many expressi∣ons of love and kindnesse, but also to the Lord himself, before whom she had so∣lemnly promised to be faithfull to her husband.

Vers. 18. For her house enclineth unto death, &c.] Though it be most true, that the whoredomes and adulteries of women do bring upon themselves without re∣pentance certain destruction; yet that this is not here, as some would have it, at least principally, intended, is evident, because this is added to shew how great the benefit is, that wisedome delivers men from the strange woman, as was said be∣fore vers. 16. For, saith Solomon, her house enclineth to death; that is, the very be∣ing with her in her house, or the frequenting of her house, is infectious and dead∣ly, and tends to the utter ruine of men, both in regard of temporall and eternall death: and her paths unto the dead; that is, the way that leads to her house, or the wicked courses wherein she brings men to live, that follow her and converse with her, are the sure way to destruction. The summe therefore of these words is this, that adultery is the way to death, not only eternall, but temporall here in this world, to wit, both in regard that lust doth usually wast the vital powers, and shortens mens lives, & sometimes they die of filthy diseases contracted by their uncleannesse, and also in regard they are often cut off, either by the rage of the jealous husband, or by the sword of the magistrate, or by some quarrels arising a∣mongst

those that are rivals in the love of these harlots, or by some other way of divine wrath, as usually by the Lords suffering them to fall into other sins that bring them to the gallows: see Heb. 13.4. As for the phrases here used, that her house enclineth unto death, and her paths unto the dead, they import as much as if it had been said, either that her house is even bending and sinking, & ready to fall upon the heads of those that are there (implying that both she and those that keep her company are continually in danger of utter ruine;) or else that her house is in the way that leads down-hill to death and eternall destruction; or that the way to her house carries men down headlong to utter ruine.

Vers. 19. None that goe unto her, &c.] That is, say some Expositours, that lye with her, according to that Isa. 8.3. And I went unto the prophetesse, and she concei∣ved, &c. But I rather take it thus, None that goe unto her, that is, that keep her com∣pany & converse with her: return again; that is, do ever get out of her power, and leave this sin, and turn to the Lord by unfeigned repentance; no more then dead men (of whom he had spoken in the foregoing verse) do ever return from the grave or hell: neither take they hold of the paths of life; that is, neither do they reform themselves, or betake themselves to live a holy & spirituall life, that they may be saved: though upon some sudden motions they may sometimes seem to catch at the paths of life, yet they do not seriously & constantly lay hold on them. Indeed, because it cannot truly be said, that none that are insnared with harlots do ever repent & turn to the Lord, therefore I take it to be an hyperbolicall com∣parative expression; none that goe unto her, return again, that is, few or none of them, none to speak of, according to that Isa. 64.7. there is none that calleth upon thy name, that stirreth up himself to take hold of thee, that is, none in a manner. And upon this account, because whoremongers & adulterers do so seldome return to the Lord by repentance, in allusion thereto the same is said concerning the idola∣trous Israelites, Hos. 5.4. They will not frame their doings to turn unto their God; for the spirit of whoredome is in the midst of them.

Vers. 21. For the upright shall dwell in the land, &c.] To wit, when wicked men shall be cut off; see the Note Psal. 37.3: and the perfect shall remain in it; to wit, they and their posterity; see the Notes Psal. 37.9, 18.

Vers. 22. But the wicked shall be cut off from the earth, and the transgressours shall be rooted out of it.] That is, they shall be violently taken away; see the Note Psal. 52.5.

CHAP. III.

Vers. 1. MY son, &c.] See the Notes chap. 1.8. and 2.1: forget not my law; that is, neither let my doctrine slip out of thy memory, neither be unmindfull to put it in practise: but let thine heart keep my comman∣dements; that is, get sound knowledge of them, love them, & delight in them, let thine heart be ever thinking of them, and fully set upon the keeping of them.

Vers. 2. For length of daies and long life shall they adde to thee.] That is, My com∣mandements kept & obeyed shall bring thee to enjoy these blessings. For length of daies & long life, see the Note Psal. 91.16; & for peace, see the Note Psal. 119.165.

It is as if he had said, For the lengthening out of thy life, this shall be in stead of diet & physick, &c. and for procuring thee peace, this shall be in stead of all endeavours & policy of thine own: and for that expression, shall they adde to thee, I conceive it may particularly imply, that hereby these blessings should be re∣newed and continued to him day after day; or else the joynt conferring of both these blessings upon him.

Vers. 3. Let not mercy and truth forsake thee, &c.] If we understand this of Gods mercy and faithfulnesse, (for which see the Note Psal. 57.3.) it is as if he had said, By keeping my laws make sure that thou mayest never fail of finding God merci∣full and faithfull to thee; and so the words do also covertly imply a promise, that thus it shall surely be with those that conscionably observe Gods commande∣ments. But I rather understand it of mercy & truth which Solomon commends to us to practise. And accordingly by mercy may be meant all acts of mercy and compassion and free grace towards those that stand in need of our help; and by truth, all the duties which in justice we owe to God or man, and without which we do not deal faithfully with them. And indeed mercy & truth are often thus joy∣ned together for mercifull & faithfull dealing; see the Notes 2 Sam. 15.20. and Psal. 85.10. Or by mercy and truth may be meant shewing mercy to men, when it is done with a true & sincere heart; or mercy in deeds, & truth in words. But I rather conceive that by mercy here may be meant all the good offices that we are to perform towards men, & by truth or faithfulnesse all the duties of Gods wor∣ship and service prescribed in his law; and that because so, this will be a generall precept including all the particulars afterwards mentioned; & because thus the promise annexed in the following verse will the more fitly answer this precept, if here the duties be enjoyned that we owe both to God & man, & then thereupon that promise followeth, that hereby we shall find favour both in the sight of God and man. As for that expression, Let not mercy and truth forsake thee, first it enjoyns a constant care to remember & practise our duty herein, as if he had said, Be e∣ver mercifull to men, and true and faithfull in performing the duty you owe to God; & 2. it implyes, that mercy and truth not being naturall to men, through our corruption we are prone, even after we have gotten these graces, to loose them again, & therefore there had need to be the more care taken constantly to keep & practise them. All which is again pressed in the following words with figu∣rative tearms, bind them about thy neck; to wit, as a chain or jewell, (see the Notes chap. 1.9. & Exod. 13.9.) that is, mind them continually & keep them fast and safe: write them upon the table of thine heart; to wit, as God wrote the precepts hereof on tables of stone, that is, let them be imprinted on your heart; or think often on them to practise them, as men do often remember those things which they have set down in writings or table-books. I know some understand it thus, write them on the table of thine heart, that is, on the tablet which thou wearest on thy heart; for, they say, in those times they used to wear hanging down upon their breasts certain jewels or tablets▪ (and some adde too, that they were made after the fashion of a heart) whereon they were wont to have engraven the pictures or names of those they loved most dearly, to the end they might have them still in

mind; & that in allusion thereto this expression is here used, write them on the ta∣ble of thine heart. And indeed if there were any such custome, it may the rather seem probable that Solomon doth in these words allude thereto, because in ano∣ther place, where he seems plainly to allude to some such engravings that they u∣sed to have on the rings they wore upon their fingers, chap. 7.3. this clause is there again added, Bind them upon thy fingers, write them upon the table of thine heart: to which purpose also observable is that which follows vers. 4. Say unto wisedome, Thou art my sister, &c.

Vers. 4. So shalt thou find favour & good understanding in the sight of God & man.] That is, say some Expositours, God will cause thy good estate to testify thy good understanding; & accordingly some translate the words thus, So shalt thou find favour & good successe, &c. But reading the words as they are in our translation, either the meaning must be this, So shalt thou know how to behave thy self with good understanding in all thine actions, whether thou hast to deal with God or man; or rather this, So shall thy good understanding be taken notice of, and thou shalt be commended for a wise & understanding man both by God and man.

Vers. 6. In all thy waies acknowledge him, &c.] To wit, 1. that he is thy God & thy Lord, whom therefore thou art bound to honour & obey, that so thou maiest consider what he requires to be done, not what seems good in thine own eyes, & to that end maiest still ask counsell at his word, and when thou knowest his will, maiest doe it, leaving the successe of all to God, and aiming at his glory in all thy doings; 2. that he is the fountain of all thy blessings, & of all thy abi∣lities to do any thing as it ought to be done, & of all the successe thou dost at anm time find in any of thy affairs, & hereupon call upon him by prayer, trust in him, & be thankfull to him upon all occasions; & 3. that he is an omniscient God, that sees thee at all times, & all that thou doest, that so thou maiest be the more fearfull to offend him, & the more confident of his protection & blessing: and he shall direct thy paths; to wit, by informing thee what to doe, by enclining thy heart thereto, and assisting thee in it.

Vers. 7. Be not wise in thine own eyes, &c.] This may be here inserted both with respect to the foregoing direction that was given concerning trusting in God, because self-conceit doth usually make men trust in their own wisdome, with neglect of God, thinking that they can well enough order their waies with∣out direction from the word & wisdome of God: or else with respect to the fol∣lowing words, fear the Lord, and depart from evil; for because self-conceit makes men think they doe well when they sin greatly, & so to run on securely, yea to defend themselves in their evil waies, therefore first he gives this advice, be not wise in thine own eyes, which will make you follow your own corrupt reason, both in matters of Gods worship, and in the ordering of your life and conversation, and then he addes, fear the Lord, and depart from evil.

Vers. 8. It shall be health to thy navel, & marrow to thy bones.] That is, It shall be the health & strength of thy whole body: see the Note chap. 4.22. By this word It may be meant wisdome, or rather that which was mentioned in the last words of the foregoing verse, fear the Lord, & depart from evil, (which is indeed the on∣ly

true wisdome;) or it may be referred to all the foregoing precepts. And the navel & bones are mentioned in stead of the whole body, either as comprehend∣ing the outward parts of the body under the navel, & the inward under the bones; or else as putting the navel for the belly & the inwards, and all the tender vitall parts which have no bones in them, & the bones for all the severall bony limbs of the body. Or else rather, to expresse that the whole body shall be in health, the navel is only mentioned, either because the navel is the center of the whole body, & is as it were the button or knot, whereby the sinews of the upper & lower part of the body are knit together; or because the health of the whole body doth chiefly depend on the soundnesse of the entralls & vital parts, which are here all comprehended under the navel, because they are all, as it were, knit up within the belly by the navel, and are together fastened by certain arteries to the navel: see the Note Job 40.16. And then to expresse that the body should be strong, the marrow in the bones is only mentioned, because the bones are the main strength of the body, & bones full of marrow are a sign of a strong and vigorous body: see Job 21.4. I know that some Expositours conceive that this promise is chiefly meant of restoring health to those that are sick, and accordingly that there is in these words, It shall be health to thy navel, an allusion to the fomentati∣ons, plaisters and unctions usually applyed to the navel for the healing of divers infirmities. But the first exposition is clearly the best.

Vers. 9. Honour the Lord with thy substance, &c.] To wit, by giving freely & chear∣fully to charitable & pious uses; for hereby we acknowledge Gods Soveraignty over all, and with thankfulnesse confesse that all we have we have received from him, & professe the reverent & high account which we have of him; yea & here∣by his publick worship by his ministers, which is the Lords chief glory in this world, is maintained. Only still we must remember that what we give in this kind must be of that which is justly our own, Honour the Lord with thy substance; & it must not be given out of vain-glory, but with a sincere aim at Gods glory alone. As for the next clause, and with the first-fruits of all thine encrease, see the Note Deut. 26.2.

Vers. 10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.] This may be spoken with reference to the wine-presses running over. But I rather take it to be an hyperbolicall expression.

Vers. 11. My son, despise not the chastening of the Lord, &c.] That is, slight it not; as those do that ascribe it to chance or fortune, or that otherwise hardening their hearts against it, are never troubled at it: neither be weary of his correction; that is, be not impatient, and discontented, so as to be faint under it.

Vers. 12. For whom the Lord loveth, he correcteth, even as a father the son in whom he delighteth.] See the Note Deut. 8.5.

Vers. 13. Happy is the man that findeth wisedome, &c.] To wit, upon diligent search made for it, according to the direction formerly given, chap. 2.3, 4: and the man that getteth understanding; it is in the Hebrew, that draweth out understan∣ding, to wit, as silver is drawn up out of a mine, whereto he had alluded before, chap. 2.4. If thou seekest her as silver, &c. Yet some understand this of mens

bringing out the wisdome they have gotten, for the instruction and good of others.

Vers. 14. For the merchandise of it is better then the merchandise of silver, &c.] As if he had said, By making use of wisdome there is more to be gotten, then by tra∣ding with any merchandise whatsoever; or rather, that wisdome is a more pre∣cious commodity then silver or fine gold, & that there is more to be gotten by trading for wisdome, then by trading for any other commodity whatsoever.

Vers. 16. Length of daies is in her right hand, &c.] See the Note above vers. 2. wisedome is here set forth as some great Lady, that doth plentifully, as it were with both hands, bestow rewards upon her favourites & followers: and in her left hand riches and honour; that is, wealth & great preferments; or at least an honoura∣ble esteem amongst those with whom they live.

Vers. 17. Her waies are waies of pleasantnesse, &c.] As if he had said, Though men do usually judge wisdomes waies sowre & bitter, yet they do indeed yield great joy & pleasure to those that walk in them: & all her paths are peace; that is, they yield unconceivable peace of conscience, yea all kind of peace & prosperity to those that frequent them. See the Note above vers. 2.

Vers. 18. She is a tree of life to them that lay hold upon her, &c.] To wit, never parting from her when they have gotten her, but persevering in her waies unto the end, as is expressed in the following words, and happy is every one that retaineth her. There is an allusion in the words to the tree of life which was in the midst of Paradise Gen. 2.9. for which see the Note there. And the meaning thereof is, that wisdome doth restore men to that life and happinesse, which they lost in A∣dam; it is a sure means to preserve life here, and to bring them to life eternall hereafter.

Vers. 19. The Lord by wisdome hath founded the earth, &c.] To wit, by his word and Son, who is indeed the coeternall wisdome of God the Father; see the Note chap. 1.20. Nor may we think that Solomon speaks here impertinently, in that having spoken of the wisdome that is in men, consisting in their obedience and conformity to the word & law of God, whereby they attain length of daies, &c. he should now come to speak of the wisdome of God, whereby the world was created; for this wisdome that is in man flows from that, Christ is the authour of it, & it is indeed a kind of participation of that divine wisdome. And accor∣dingly the scope of Solomon in inserting this here may be either 1. the more to endear that wisedome to us, which is here pressed upon us; if the son of God be the authour of it, if it flows from that wisdome whereby the world was crea∣ted, have we not cause to prize it the more? or 2. to assure us that all the bles∣sings here promised to them that seek after wisdome shall be made good to them, seeing by that wisdome that invites us hereto the world was created.

Vers. 20. By his knowledge the depths are broken up.] This may be meant of the great channels & hollow places in the earth made for the receiving of the waters, when God separated them from the earth in the creation, Gen 1.9. for which see the Note there, as likewise Job 38.8. or else of the fountains & flouds breaking out from the nethermost parts of the earth, even as if the earth did cleave it self

asunder to give them a passage. And indeed these are called depths Deut. 8.7. a land of brooks of water, of fountains and depths, that spring out of valleys and hils.

Vers. 21. My son, let not them depart from thine eyes, &c.] That is, wisdome & dis∣cretion, which are mentioned in the next clause, keep sound wisdome & discretion: yea this word them may comprehend all the precepts and instructions here given for the gaining of wisdome, with all the reasons given to move them to seek it, and particularly that which was before said concerning the Lords creating the world. As for that expression, let them not depart from thine eyes, it is doubtlesse used with respect to that above vers. 3. Bind them about thy neck, &c. & implyes that we should never forget them, yea that they should be the delight of our eyes.

Vers. 22. So shall they be life unto thy soul, &c.] That is, wisdome and discretion shall make thy soul active & lively in the works thereof; or rather they shall quicken thee in the inward man, animating thy soul, which otherwise is but a spi∣ritual carcase, as thy soul doth animate thy body. This I take to be the plain meaning of these words: yet this word they, so shall they be life, may comprehend all that is comprehended in that clause in the foregoing verse, let them not depart from thine eyes. And because soul is usually taken for the whole man in the Scrip∣ture, some take these words, so shall they be life unto thy soul, as a promise of long life here, & eternall life hereafter. As for the second clause, & grace to thy neck, see the Note chap. 1.9.

Vers. 23. Then shalt thou walk in thy way safely, &c.] That is, thou shalt walk in the way of wisdome without danger of erring: and thy foot shall not stumble; that is, being freed by wisdome from mans naturall blindnesse, & weaknesse, & carelesse∣ness, there shall be nothing to make thee stumble; or rather, Then shalt thou walk in thy way safely, that is, thou shalt prosper & be safe whereever thou goest, & in all thine affairs thou shalt walk without danger, or fear of danger: and thy foot shall not stumble; to wit, neither into sin, nor any evil whatsoever.

Vers. 25. Be not afraid of sudden fear, &c.] Which is all one as if he had said, Thou shalt not be afraid of sudden fear: neither of the desolation of the wicked when it cometh; that is, the havock and desolation which wicked men shall make, when in an hostile manner they shall break in upon the place where thou livest; or rather, of the desolation which God shall bring upon wicked men.

Vers. 26. For the Lord shall be thy confidence, and shall keep thy foot from being ta∣ken.] To wit, either in the snares of sin or misery.

Vers. 27. Withhold not good, &c.] That is, Withhold not any good thing from them to whom it is due, whether by the laws of justice, equity, or charity; as just debts where they are owing, the hirelings wages, any thing that hath been lost, or committed to a mans trust, or the alms we are bound to give to them that want, or any other act of charity whatsoever. And accordingly we must understand the following clause: for if we understand the first words of withholding any thing that is in justice due, then the meaning of the following clause may be this, when it is in the power of thine hand to doe it, that is, though thou hast power to withhold it, and to bear thy self out in the doing of it. But if we understand the

first clause of withholding any act of charity from those that stand in need of our help, then the meaning is clear, that we must not withhold doing them good when we have power to doe it: & there may be also a reason hinted in the words, to wit, lest afterwards we become unable to doe it, though we would. And indeed it seems the more probable that the words are, at least chiefly, meant of withhold∣ing alms from the poor, because the following verse speaks also of giving, Say not unto thy neighbour, Go and come again, and to morrow I will give, when thou hast it by thee: though I know that some do extend that also to deferring payment of what is in justice due.

Vers. 31. Envy thou not the oppressor, and chuse none of his waies.] See the Notes Psal. 37.1.8.

Vers. 32. For the froward is abomination to the Lord, &c.] Because of that before v. 30. Strive not with a man without cause, &c. some by the froward here understand such as are contentious & quarrelsome with men; but I rather conceive that there∣by is meant such stubborn men, as will by no means be wonne from carrying themselves perversly towards God; see the Notes 2 Sam. 22.27. & Job 5.13: but his secret is with the righteous; that is, he is to them an intimate friend, & as such re∣vealeth to them his secret counsell, see the Note Psal. 25.14. & his fatherly affe∣ction to them, which is hidden from the world. Yea some do understand this par∣ticularly of Gods making known to them, what torments are reserved for those that by wickednesse do flourish in this world.

Vers. 33. The curse of the Lord is in the house of the wicked, but he blesseth the habita∣tion of the iust.] To wit, though it be never so poor a cottage.

Vers. 24. Surely he scorneth the scorners, &c.] Who they are that are here called scorners, see in the Notes chap. 1.22. & Psal. 1.1. It may be here more particu∣larly meant of those that being in great prosperity do scoffe at the poor. And what is meant by Gods scorning them, see in the Notes chap. 1.26. & Psal. 2.4. to wit, that God shall pull them down from their great prosperity; see Jam. 4.6. But he giveth grace unto the lowly; that is, favour amongst men, yea all good bles∣sings, but especially the graces of his spirit.

Vers. 35. The wise shall inherit glory, &c.] That is, They shall have it as due to them, & continue in it, both here, being honoured both of God & man, and here∣after eternally in heaven: but shame shall be the promotion of fools; that is, that shall be all the promotion they shall have; or, if they be at any time promoted, it shall turn to their greater shame.

CHAP. IV.

Vers. 1. HEar ye children the instruction of a father.] See the Notes chap. 1.8. and Psal. 34.11.

Vers. 3. For I was my fathers son, &c.] As if he should have said, his darling son: tender & only beloved in the sight of my mother; see the Note 1 Chron. 3.5. And by tender here is meant both that he was a young child, of tender years, & so weak in knowledge; & also that he was accordingly tenderly regarded, & daintily & tenderly brought up by his mother. Now Solomon intending to shew how his

father taught him, he premiseth 1. that concerning his parents dear affection to him; both to imply how necessary instruction is in the waies of wisdome, in that his parents, though very fond of him, would not neglect that, but rather were therefore the more carefull to teach him; and likewise to hint to those to whom he now speaks, that it was out of the same fatherly love, that moved David to instruct him, that he now pressed these things upon them: and 2. that concer∣ning his own tender years, thereby to presse the youngest to learn from his ex∣ample, who had gotten so much by it.

Vers. 4. He taught me also, &c.] To wit, my father David, who was a great prophet, and a man after Gods own heart; he taught me the same things that I teach you, & therefore my words ought to be received with the more attention and ready obedience; neither can you reject me, without rejecting him too: and said, Let thine heart retain my words, keep my commandements and live; see the Notes chap. 3.1, 2. Now both these, & all the following words to the end of the 9. verse, may most probably be taken as the words of David to Solomon, recited here by him.

Vers. 6. Forsake her not, and she shall preserve thee, &c.] See the Note chap. 2.11.

Ver. 7. Get wisdome, & with all thy getting get understanding.] That is, even with the expence of all that thou hast gotten; or with all the care and diligence which thou canst use for the getting of any thing: be sure to get that, whatever thou go∣est without.

Vers. 8. Exalt her, &c.] To wit, by loving her, and making precious account of her, seeking her with all possible diligence, & preferring her before all things whatsoever: and she shall promote thee; that is, advance thee to great dignities, and make thee to be highly honoured both by God and man: and indeed the wisedome of Solomon it was, that made him so renowned, and that confirmed the crown of Israel upon him.

Vers. 10. Hear, O my son, &c.] Here Solomon returns again to his own ex∣hortation; see the Note above vers. 4.

Vers. 11. I have led thee in right paths.] That is, in waies of righteousnesse, a∣greeable to the straight rule of Gods law: yet others by right paths understand plain and even waies, wherein there is no danger of stumbling; according to that which followeth.

Vers. 12. When thou goest, &c.] To wit, say some Expositours, in the way of wisdome: thy steps shall not be streightned; that is, though those waies may seem at first very irksome & difficult, yet by degrees they shall become pleasing, and no way troublesome to thee. But I rather take it thus: When thou goest about thy businesses & affairs, thou shalt not be brought into any streights, not knowing which way to turn thy self; see the Notes 2 Sam. 22.37. & Job 18.7. And when thou runnest thou shalt not stumble; that is, though thou makest never so much haste in any thing thou undertakest, thou shalt not miscarry therein. But see the Note chap. 3.23.

Vers. 13. Take fast hold of instruction, &c.] That is, Be sure to persevere in the waies wherein I have instructed thee: let her not goe, keep her; to wit, wisdome; see

the Note chap. 3.1: for she is thy life; that is, the guide of thy life, or the means of life to thee; see the Notes chap. 3.2. and Psal. 91.16.

Vers. 14. Enter not into the path of the wicked, &c.] See the Note chap. 1.15: & goe not in the way of evil men; that is, if thou hast been tempted into any of their waies, yet at least goe not on therein.

Vers. 15. Avoid it, passe not by it, &c.] That is, Keep aloof, & come not nigh it, for fear of being tempted into it: turn from it, & passe away; to wit, with all the speed you can, lest you be indangered thereby.

Vers. 16. For they sleep not except they have done mischief, &c.] Some conceive that Solomon doth here set forth the time when wicked men play their lewd pranks, namely, that before they sleep, in the dark of the night, they goe forth to accomplish their mischievous devices, & then, & not till then, they betake themselves to their rest. But the words are clearly an expression of their eager∣nesse to do evil, namely, that they cannot sleep in their beds for plotting & con∣triving how to doe evil, and that hence it is that they many times rise so early to bring about their wicked projects: which is yet clearer in the following clause, & their sleep is taken away, unlesse they cause some to fall; to wit, into the snares they have laid for them; or into the mischief they have plotted against their persons or estates; or into the sins to which they have tempted them.

Vers. 17. For they eat the bread of wickednesse, and drink the wine of violence.] That is, Wickednesse & violence are as meat & drink to them; see the Note also Job 15.16: or rather, They live by wickednesse and violence; the meat they eat, & the wine they drink is gotten that way.

Vers. 18. But the path of the just is as the shining light, that shineth more & more unto the perfect day,] That is, As the morning light doth by little & little shine bright∣er & brighter unto noon; so the righteous, though at first they have their light much darkened with thick mists of ignorance & sinfull infirmities, & with divers clouds of afflictions & sorrows, yet by degrees they grow in knowledge & grace, yea their joy & glory & prosperity doth encrease; see the Notes 2 Sam. 23.4. Job 11.17. & Psal. 97.11. till they come at last to perfect joy and blisse in heaven.

Vers. 19. The way of the wicked is as darknesse, &c.] To wit, as the evening darknesse, which grows darker and darker even unto midnight; for thus these words must be understood, as in opposition to what was said of the righteous in the foregoing verse. And the meaning is, that in regard of ignorance & misery, terrours & fears, their condition grows usually by degrees worse & worse: even that light of reason, which at first they had, by the just judgement of God they many times loose, & they become stupid and brutish, and in a manner void of all understanding: their joy and prosperity comes by degrees to extreme sorrow and misery, till they be at last cast out into utter darknesse in hell. They know not at what they stumble; that is, they go they know not whether, and do they know not what, not discerning the dangers of sin & misery, which lye in their way; they must needs be unable to avoid them, & so they run on in their wickednesse with∣out repentance, often thinking to please God in those things wherein they grie∣vously sin against him; and then think themselves most secure, when the judge∣judgements

of God are readiest to seize upon them. See the Note Job 5.14.

Vers. 21. Let them not depart from thine eyes, &c.] That is, my sayings, vers. 20. see the Note chap. 3▪ 21: keep them in the midst of thine heart; that is, hide them deeply and surely in thy mind; see the Note Psal. 37.31.

Vers. 22. For they are life unto those that find them, &c.] See the Notes chap. 3.2, 18, 22. and Psal. 91.16: and health to all their flesh; that is, to their whole bo∣dies; namely, because piety, besides that it brings the blessing of God upon men in every regard, doth also keep men from all excesse, and lusts of uncleannesse, and violent passions, which do usually bring upon men many and many diseases. But see the Note chap. 3.8.

Vers. 23. Keep thy heart with all diligence, &c.] It is in the Original, above all keeping, that is, with more diligence then is used for the keeping & preserving of any thing else; even as men are more carefull to safeguard their hearts, then any part of the body besides: for out of it are the issues of life; that is, as the heart in the body is the fountain of all naturall life, so is the mind and will, the heart here in∣tended, the spring of spirituall life, & thence all our actions both good and bad do proceed, Matth. 12.35, & 15.19. Unlesse the heart be pure, all conformity to the word in the outward man is but mere hypocrisy, nor will there be any con∣stant stability in it.

Vers. 24. Put away from thee a froward mouth, and perverse lips put far from thee.] To wit, with loathing & detestation. But doubtlesse, as the foregoing verse speaks of keeping our own hearts, so this is meant of ordering our own lips: because as the outward parts receive defilement from the heart, so they also reflect defile∣ment upon it; therefore in the next place charge is given concerning them. And because next to the keeping of the heart, the keeping of the tongue is both most difficult and most necessary, therefore of the outward parts this is first mentioned.

Vers. 25. Let thine eyes look right on, &c.] That is, Let them look constantly to that only which is just & right: & let thine eye-lids look straight before thee; that is, to that straightnesse of way which God hath prescribed thee; & he men∣tions the eye-lids, to intimate that they are given us of God as a cover∣ing for the eyes, to guard them from looking after any thing that is evil: or, Look diligently to the end thou propoundest to thy self: or, Doe nothing rashly and unadvisedly, but mind what thou doest, as men are wont to observe the way where∣in they are going; consider seriously of every thing thou meanest to undertake, before thou undertakest it. I know that some understand these words more par∣ticularly, 1. of taking care that we look modestly, & avoid all vain roving & wan∣dring of our eyes; & 2. that we should mind our own businesse, & not look after those things which belong not to us. But the more generall Expositions before mentioned are the best. And to the same purpose is that which follows in the next verse.

Vers. 26. Ponder the path of thy feet, &c.] That is, Weigh well & consider serious∣ly with thy self, whether that you intend to doe be just & right according to the direction of Gods word: and let all thy waies be established; to wit, by this means: as

if he had said, and so shall all thy waies be established, that is, so shall all thy waies succeed prosperously; or rather, so shalt thou be sure to goe on constantly in the right way: and accordingly some translate this last clause, and all thy waies shall be ordered aright.

CHAP. V.

Vers. 2. THat thou maiest regard discretion, &c.] To wit, that spirituall policy, whereby men are enabled to order their way circumspectly, and to avoid the snares whereinto others fall; see the Note chap. 1.4: and that thy lips may keep knowledge; that is, that thou maiest be able upon all occasions to speak wisely, both for the resisting of temptations, & in other waies, and as op∣portunity is given even for the instructing of others also.

Vers. 3. For the lips of a strange woman, &c.] See the Note chap. 2.16. It is as if he had said, Therefore do I call upon thee so carefully to attend unto my words, or, Therefore is it fit that thy lips should keep knowledge, that amongst other things thou maiest be able to avoid & repell the flatteries of a harlot; whose lips drop as an honey-comb, are full of sweet words, which without any pressing do plentifully flow from her: and her mouth is smoother then oyl; that is, her words are soft and gentle, and have no harshnesse in them.

Vers. 4. But her end is bitter as wormwood, sharp as a two-edged sword.] To wit, in regard of the bitter terrours of conscience, and the death and destruction which do usually at last fall upon those that are insnared with her flatteries. The first clause, her end is bitter as wormwood, may be principally meant of the terrours of conscience, which at last are wont to surprize those that defile themselves with harlots, as in opposition to the first clause of the foregoing verse, the lips of a strange woman drop as an honey-combe; & then the next clause, sharp as a two-edged sword, may be meant principally of the death and destruction which such uncleannesse brings men to, as in opposition to the last clause of the foregoing verse, her mouth is smoother then oyl. And besides these words may be spoken as in allusion to the effects of honey eaten: that look as honey, when men eat much of it, doth usu∣ally turn to gall & choler in the stomack, & so doth cause there exceeding bit∣ter gripings & pains; so the flatteries of a strumpet do usually bring upon men many bitter & deadly terrours & miseries.

Vers. 5. Her feet goe down to death, &c.] That is, thither she leads those that follow her; see the Note chap. 2.18: her steps take hold on hell; that is, both she and her associates are at the very brink of hell.

Vers. 6. Lest thou shouldest ponder the path of life; her waies are moveable, thou canst not know them.] This is a very hard place. But two expositions are most com∣monly followed. For 1. some understand it of the young mans pondering the waies of the strange womans life & conversation; Lest, saith he, thou shouldest pon∣der the path of life; that is, lest thou shouldest mark her way of life, which being discovered were indeed enough to make thee loath her: her waies are moveable, thou canst not know them; that is, her waies are so variable, she will have so many severall devices to intangle thee, & will be so cunning to transform her self into

all forms & fashions, that though thou shouldest observe her never so diligent∣ly, and as it were weigh her actions, & the waies she takes in a balance, it would be lost labour, thou wilt never be able to find her out, nor to evade all her snares, but wilt be overthrown by her pestilent inchantments, before thou canst discern her villanous designs & courses. But now, because it is not render'd in our Bi∣bles, Lest thou shouldest ponder the path of her life, but, Lest thou shouldest ponder the path of life, we may see that our Translatours did rather understand it of the young mans pondering the way of life, that is, the way how he should preserve his life, or the way of holinesse, which is the true way of life, and the way that leads unto life eternall. Because the young man might think, that though he kept company with the whorish woman, yet he would take care to preserve his life, by getting in time away from her, or that yet he would in time repent, and have a care of his soul; to beat him off from thus flattering himself, Solomon tels him here how impossible this was: Lest, saith he, thou shouldest ponder the path of life; that is, Lest thou shouldest consider what course thou mightest take for the preservation of thy life; or, Lest thou shouldest bethink thy self of saving thy soul, and of beta∣king thy self to the waies of holinesse: her waies are moveable, thou canst not know them; that is, her waies are so variable & inconstant, sometimes pretending one thing, sometimes another, that thou wilt never be able to know what thou maiest give credit to & what not, and consequently what course it were best for thee to take to escape the danger thou art in; or, her waies are so crafty & crooked, so many severall devices she will have to ensnare thee, that thou wilt never be able to discover her devices therein, that so thou shouldest bethink thy self of avoid∣ing the danger of them, but it will be with thee as with men that goe in by-paths full of windings & turnings, thou wilt be sure to loose thy self; or, her waies run headlong to hell, & thither they will carry thee, without suffering thee to discern the danger thou art in, or to bethink thy self of the waies of life. This expression of the moveablenesse of the harlots waies may be used, either with reference to the impossibility of throughly discerning those things that are in continuall mo∣tion, & so may imply, that by reason of the harlots continuall various waies and devices she hath to delight and ensnare the young man that converseth with her, though he now & then may think of the evil of her waies, and of betaking him∣self into the path of life, yet she will soon cause such motions to vanish away, nei∣ther will he be able seriously to ponder them in his mind; or else by way of al∣lusion to malefactours, or foxes & badgers, that have usually many secret holes and hiding-places to shelter themselves in, that they may not be taken, thereby signifying the many wiles the harlot hath to keep her lovers from finding out her mischievous designs.

Vers. 9. Lest thou give thine honour unto others, &c.] That is, Lest thou suffer others to rob thee of thy good name, the credit & good esteem which formerly thou didst enjoy. And by others may be meant either simply harlots, because u∣sually one doth not satisfy the lustfull person; or else together with them bawds & parasites, & such other lewd companions, with whom such unclean persons do usually converse. I know that some Expositours do under this word honour com∣prehend

the wealth wherewith God hath honoured a man, & the children he be∣gets of the adulteresse, as likewise the flower of a mans life, his strength & beau∣ty, all the honourable endowments both of his body & mind, (yea & some extend it also to that honour of a mans being created after Gods image.) But because these may be better comprised under the following clauses, I rather take this to be meant of the shame & dishonour which this sin brings upon men. And thy years to the cruell; that is, lest thou suffer cruell harlots to wast & shorten the years of thy life; or lest thou spend the precious time of thy youth upon them, which might be spent otherwaies to Gods glory, & thine own great advantage. And indeed well may the harlot be called cruell, because whereas the wife is carefull of her husbands estate & health & safety, the harlot cares not how she wasts them, & yet afterwards, when he is brougnt to poverty, will never mind him nor pitty him: besides that often such kind of women will not stick to poyson or make a∣way their lovers, that so some other may be entertained in their stead. I know that by the cruell some understand the strange womans husband, that in his jea∣lousy will fall upon the adulterer with all possible fury, not admitting of any ex∣cuse or satisfaction, see chap. 6.34, 35; & others, those that are the young mans rivals, or else those bawds & ruffians & usurers that do cruelly wast his estate. But the first exposition is clearly the best.

Vers. 10. Lest strangers be filled with thy wealth, & thy labours be in the house of a stranger.] That is, Lest thou dost wast thy substance upon whores & bawds, and such like vile persons; upon the adulteresse, her husband, children, & servants; up∣on usurers of whom thou must borrow money, or such as must be bribed to con∣ceal thy wickednesse. And hereby Solomon doth covertly intimate, what a folly it is for a man to squander away that which he hath gotten, by wasting his strength in hard labour, upon mere strangers, so that neither his wife, children, kindred or friends, shall be any way the better for it. The first clause is in the O∣riginal, Lest strangers be filled with thy strength, that is, with thy wealth gotten by strength, or which is thy strength, according to that Hos. 7.9. Strangers have de∣voured his strength, that is, the riches of the land: yet some understand it of mens wasting their strength to satisfy the lust of a harlot.

Vers. 14. I was almost in all evil; &c.] That is, say some Expositours, I had al∣most fallen into all kind of wickednesse; I was almost grown to that, that I was not ashamed to commit all kind of wickednesse openly in the midst of the congregati∣on and assembly. But I rather take it thus, I was almost in all evil, &c. that is, I had al∣most been overwhelmed with all kind of miseries, openly and in the sight of all men, or in the place of arraignment & execution; for adultery by Gods law was punished with death: or, I was almost in all evil, that is, I had almost fallen into hell, which is worse then all other evils whatsoever, there was but a step betwixt me & hell: in the midst of the congregation and assembly; that is, even then when in the publick assemblies I had good instructions, & saw many good examples, and was pressed to doe better by many sweet motions of Gods spirit within me. So that it is all one as if he had said, that he was in a manner in the portall of hell, even whilst heaven in the means of grace was daily set open before him.

Vers. 15. Drink waters out of thine own cistern, &c.] That is, say some, Enjoy that estate which God hath given thee for thy use & benefit; husband it as may be most for thine advantage, & then enjoy it with comfort, & do not lavish it away upon strangers. Yea & some adde very well, that whilst men are thus advised to take the comfort of their own estates themselves, Drink waters out of thine own cistern, &c. there is covertly herein a promise implyed, to wit, that if a man will live soberly & chastly, he shall then through Gods blessing keep his possessions, & enjoy them with comfort, whereas the whore-monger shall drink of the bitter cup of penury & want. Now for the better clearing of this exposition, it must be considered, that in regard they made such precious account in those hot coun∣tries of their springs & wells of water, it is no wonder though drinking of their own cisterns be here put for the comfortable enjoying of their estates in generall. But now most conceive that Solomon, in these words, prescribes the lawfull and undefiled use of the marriage-bed, as a remedy against adultery & fornication; al∣luding, in the expression he useth, to those that having a cistern or spring of wa∣ter of their own at home, use not to fetch water from other mens houses: Drink waters out of thine own cistern; that is, Quench the heat and thirst of thy naturall desires by the enjoying of thine own wife; & do not follow after harlots, which indeed doth rather encrease then quench this thirst, even as the dropsy-man the more he drinks the more thirsty he is. But see the Note also Numb. 24.7.

Vers. 16. Let thy fountains be dispersed abroad, and rivers of waters in the streets, &c.] That is, As men are wont to pleasure their neighbours with the water of their springs & fountains, so let thine estate be laid out for the publick benefit of the place where thou livest, especially for the relief of the poor that lye in the streets. And observable it is, that the expression here used may seem to imply, that a mans giving to the poor should be as the flowing of a fountain, which hath never a whit the lesse water in it, because of that which is given. Yea and this also may imply a promise, as is noted in the foregoing verse, that if they do not waste their estates upon harlots, in stead of wanting themselves, they should through Gods blessing be able to doe good unto others. Or 2. thus, So shall thy children, which shall numerously spring from thee & thy wife, (see the Notes Numb. 24.7. & Deut. 33.8.) be disposed abroad in severall places & imployments, or be playing & sporting in the streets, being a delight to their parents, & an orna∣ment to the places where they are, like so many rivulets of pure spring-water run∣ning along in the streets. So that the drift of this place seems to be, both to advise, that this should be the aim of men in their marriage, & also to promise, that this shall be the fruit of their marriage, to wit, the having of a numerous & com∣fortable off-spring: which cannot be expected from common whores, both be∣cause children of whoredome men dare not usually own; and because such lewd women seldome have children, according to that of the prophet Hos. 4.10. they shall commit whoredome, and shall not encrease; and because the curse of God doth usually cut off such children, or at least make them uncomfortable to their parents.

Vers. 17. Let them be only thine own, and not strangers with thee.] That is, 1. Do

not squander away thine estate and goods upon harlots, and others that are mere strangers to thee, but keep them for thine own use, and for those that belong to thee, or to be disposed at thine own will, in any good use as thou shalt see cause. For Solomon doth not contradict in this what he had said in the foregoing verse, Let thy fountains be dispersed abroad, &c. And therefore this which he saith here is only a charge to young men, not to wast their estates in lewd courses; though indeed it may be extended to that also, as we find in some Expositours, that even in giving to good uses men should be carefull not to dispossesse them∣selves of all, & so to bring themselves to poverty. Or 2. thus, Let thy children be, or, So shall thy children be only thine own, and not a strangers with thee: & the meaning is, that if he kept to his own wife, he should be sure not to be put to fa∣ther other mens children; & that both because by avoiding harlots, he should be sure they should not doe him this mischief, whose children might be other mens, though they pretended they were his; and also because by being faithfull to his wife, he might the rather assure himself that she would be faithfull to him.

Vers. 18. Let thy fountain be blessed, &c.] That is, say some Expositours, Be carefull to keep thine own vessel in holinesse and honour, 1 Thess. 4.4. But I con∣ceive that the two expositions given of the foregoing verses are here likewise most probable. 1. Let thy fountain be blessed, that is, Lay not out thine estate upon lewd women, but live chastly, and so the blessing of God shall be upon what thou hast; or, Be ready to disperse thy fountains abroad, that is, to give liberally of thine estate for relieving the poor (as this phrase was expoun∣ded before vers. 16.) that so God may blesse thine estate, and the poor may pray for a blessing on it. Or 2. Let thy fountain be blessed, that is, Let thy wife be blessed, or, so shall thy wife be blessed with children, & thy children shall be blessed that shall flow from her. And this expression, I conceive, is the rather used, because bar∣rennesse was looked upon in those times as a heavy curse; and because it tends not a little to the fruitfulnesse of the wife, when the husband hath not, nor doth not, spend his strength upon harlots. However, the drift of these words is, to shew how much better it is for a man to live chastly in honest wedlock, then to haunt the company of lewd women. And to the same purpose is the following clause, and rejoyce with the wife of thy youth, see chap. 2.17. For herein either the husband is enjoyned to make use of his wife for his delight, to wit, of her & of no other woman; or, taking delight in her is prescribed as a remedy against lusting after others. Yea & this may also intimate, that there was no true pleasure but in this way of living: in this lawfull way of wedlock he should rejoyce in his wife and children, & should take the more delight in his wife because of his children; whereas in whores, as he hath already shewed, there is nothing but bitternesse and sorrow to be expected.

Vers. 19. Let her be as the loving hinde & pleasant roe, &c.] That is, Let her be as delightfull to thee for her beauty & love, as hindes & roes are usually to great men, who are wont, when they are brought to be tame, & to follow them up and down, to play with them, & to take great delight in them, as being very beautifull & comely creatures. And some adde too, that as these creatures are tamed by gen∣tle

& tender usage, so the wife should be allured to delight in her husband, by all possible gentlenesse & love. But I rather take it thus▪ As the hart doth dear∣ly love the hinde•• and the ••oe buck the roe, following their mates up and down, and, as it is said, keeping to them & no other; so, if thou wilt not be worse then beasts, do thou as ardently love thy wife, delight in her, and be faithfull to her. Let her breasts satisfy thee at all times; which cannot be done with harlots, to whom men goe only at some times, and by stealth; and let this be as a sure remedy to keep thee from minding the strange woman: and be thou ravisht alwaies with her love; which is in the Original, and erre thou alwaies in her love, (alluding to the wandring of these creatures up & down after their mates,) that is, be inamoured with her even to some fondnesse & doting, some erring in her love, to wit, so as not to see any blemish that is in her, to have too high rather then too mean an o∣pinion of her; & that alwaies, not suffering any thing to alienate thine affection from her, continuing as constant a liking to her to the last, even when her beauty shall be decayed, as when she was in the flower of her youth, and when thou didst first set thy love upon her.

Vers. 20. And why wilt thou, my son, be ravisht with a strange woman, &c?] To wit, considering what hath been said concerning the dreadfull dangers and mi∣series that attend whoredome, and the many blessings and comforts which they enjoy that live honestly in the married estate.

Vers. 21. For the waies of man are before the eyes of the Lord, &c.] And therefore though the unclean person commit his sin never so secretly, that will doe him no good: see the Note Job 31.4.

Vers. 22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.] In three severall regards it may be said, that wicked men, and so particularly fornicatours & adulterers, are taken and held with the cords of their own sins. 1. Because by reason of the guilt of their sins they stand bound o∣ver before God, and liable to destruction; so that though they may escape for a time, & thereupon may think themselves as safe as may be, yet the truth is, that whereever they goe, they carry their chains & setters about them, their own con∣sciences do condemn them, and their wickednesse shall certainly at last bring de∣struction upon them. 2. Because their own iniquities are usually the very means and occasion of their ruine: see the Notes Psal. 7.16. and 9.16. And 3. because they are so by custome intangled in their sins, that they cannot possibly leave them: which is more especially true of unclean persons; though they see the evil & danger of their sin, & so may think they will repent hereafter, yet it will not be, they are so fast held in the cords of their lusts. And this agreeth best with the following words.

Vers. 23. He ••hall die without instruction, &c.] That is, because he hath despi∣sed instruction; or, God shall at last deny him the means of instruction, because whilst he had it, he would not regard it: & in the greatnesse of his folly he shall goe a∣stray; that is, God shall leave him to run on in great folly to eternall perdition. Now his running on in a way of impenitency is ascribed to greatnesse of folly, either because no folly, no no•• the folly of children & ideots, is so great as that, when

men to satisfy their own carnall desires will reject Gods counsell; or else because wicked men do befool themselves so many severall waies; as in that they mind not Gods displeasure, or can be content for a little momentany pleasure to hazard their eternall salvation, or in that they can flatter themselves with such vain con∣ceits, as that God will not punish them, or that they will repent hereafter, &c.

CHAP. VI.

Vers. 1. MY son, if thou be surety, &c.] Solomon here sheweth the danger of suretiship: yet not as condemning all suretiship whatsoever, (for as it is a work of mercy to lend in some cases, Psal. 37.26. so al∣so in some cases it may be to be surety for another, as Paul for Onesimus Philem. 19.) but only rash suretiship, when men will unadvisedly engage them∣selves for any that desire it of them, without due consideration of the persons for whom they doe it, or of that for which they are engaged, whether it be not more then they are willing or well able to discharge, without the ruine or excee∣ding great prejudice of them & their families, if it should fall upon them. If thou be surety for thy friend, if thou hast stricken thy hand (see the Note Job 17.3.) with a stranger; that is, if thou hast with or for a stranger engaged thy self to any man. I know that many by the stranger here do understand the creditour to whom a man gives his hand, & so engageth himself for his friend. But I rather conceive that Solomon doth here advise men what they should doe in case they have been sureties for another man, whether he were friend or stranger.

Vers. 2. Thou art snared with the words of thy mouth, &c.] As if he had said, Though thou hadst not the money thy self, nor any benefit by it, and before thou didst undertake as a surety, thou wert free whether thou wouldest have done it or no; yet having once passed thy promise, thou art now bound.

Vers. 3. Do this now, my son, and deliver thy self; when thou art come into the hand of thy friend, &c.] By thy friend here may be meant, either the friend for whom a man hath engaged himself as a surety, into whose hands the surety may well be said to be fallen, because if he doth not now discharge his debt, it will fall heavi∣ly upon the surety; or else it may be meant of the creditour, (for to friends men may be sureties for others, as well as to strangers,) & then the meaning must be this, When thou art fallen into the hands of the creditour, who may take the forfeiture of thy engagement, & bring thee into great troubles, though he be thy friend, & much more if he be a stranger, take care to free thy self. And ac∣cordingly we must understand the following words, go, humble thy self; to wit, to him for whom thou art engaged, pressing him, yea with begging it of him, that he would discharge his debt himself, & not suffer it to fall upon thee; & so like∣wise, yea rather, to the creditour, fall down before him, & by all humble deport∣ment & entreaties sue to him for favour, to wit, that he would not proceed in ex∣tremity against thee, but that he would forbear thee for some time, till thou maiest bring him to discharge the debt, whose proper debt it is, or that thou maiest pay it by little & little, or that he would accept of some reasonable composition from thee: and make sure thy friend; that is, make sure that thy friend, for whom thou art engaged, do discharge his debt, and so free thee; or, make sure that thy friend, to whom thou hast engaged thy self, may deal favourably with thee.

Vers. 6. Goe to the ant, thou sluggard, consider her waies, and be wise.] That is, Be so wise as to learn of her; or be wise according to the wisdome thou maiest learn of her. And though there be many things which may be observed concern∣ing the industry and providence of this poor creature, as that they will carry grains of corn as big as themselves, & will labour herein by night, when the moon shines, as well as by day, that they will, when they discern it will be a fair season, bring out their corn that hath taken any wet, to dry it in the sun, that it may be kept sweet & good (whereupon they say that the husband-man concludes it will be fair weather, when he sees these creatures laying out their store a drying) & that they are wont to bite off the end or eye of the grains of corn they gather, where the seed useth first to sprout forth, that so they may not grow with lying in the earth, & many other particulars; yet that which Solomon here intends, at least principally, is that which followeth vers. 8. that she provideth her meat in the summer, and gathereth her food in the harvest, that so in winter she may have whereon to live. However, observable it is, that Solomon doth here put up, as it were into the pulpit, this little despicable creature, to instruct brutish men. And some think that those words, consider her waies, are spoken with reference to those tracks which are sometimes made in the very stones, by their continuall going up & down.

Ver. 11. So shall thy poverty come as one that travelleth, &c.] That is, it shall come into thine house speedily, suddēly & unexpectedly, as a Post, say some, or pursevant that rides post to apprehend a man, or rather as a guest that comes to an house unlook∣ed for; or it shall overtake him, as a swift traveller overtakes one that walks slowly; whereby also is intimated, that therefore it should be the more grievous to be born: & thy want as an armed mā; that is, irresistably; for what hope can there be that a sluggard half a sleep & half awake should resist an armed man? The drift is, that poverty should rush upon him as an armed robber, or as souldiers that break in upon a house and plunder it, scarce leaving any thing behind them.

Vers. 12. A wicked man walketh with a froward mouth.] That is, it is his constant course to talk perversly & wickedly. And though the most of Expositours under∣stand this particularly of the wicked mans lying & dissembling, yet I rather un∣derstand it of all wicked speaking whatsoever; for whatever it is wherein men do perversly crosse God in what he requires of us, that the Scripture cals froward∣nesse. See the Notes 2 Sam. 22.27. and Job 5.15.

Ver. 13. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers.] As if he had said, So eager he is to utter the mischief that is in his heart, that if he be in company where he dares not speak openly, yet by some privy sign or other he will make known his mind in a manner with all the parts of his body, as by winking with his eyes, or by stamping with his feet, or by the holding up of his fingers, &c. Most Expositours, I know, understand this particularly of the secret tokens, which wicked men are wont to give to their companions for the doing of some mischief to those, to whom at the same time they make a fair shew of friend∣ship, as by winking with the eye, or treading secretly on their feet, or some such hint given them. But I rather understand it more generally, of any intimati∣on given closely, whether by eye, hand or foot, of any wicked thoughts that are in his heart, as of lust, or malice, or any such.

Vers. 15. Suddenly shall he be broken without remedy.] That is, No power nor po∣licy,

nor any means whatsoever shall be ever able to prevent his ruine: or, he shall be ruined irrecoverably, there shall be no possibility of restoring him to a good condition again; he shall be broken as a potters vessel, which being bro∣ken cannot be mended and made up again. And herein also may be implyed, that when God began to punish him, there should be no more place for repen∣tance then.

Vers. 16. These six things doth the Lord hate; yea seven are an abomination to him.] Though God hates and abhorres all sin, yet some are more abominable to him then others; and so these are here mentioned as horrible villanies, and such as God doth above many other sins abhorre.

Vers. 17. A proud look, &c.] It is in the Original, haughty eyes. And thus Solo∣mon expresseth most of these seven abominations by the members of the body wherewith they are acted, beginning with the eyes, & so going downward till he comes to the feet, as we see in the following words, a lying tongue, and hands that shed innocent bloud; & then vers. 18. An heart that deviseth wicked imaginations, feet that be swift in running to mischief: see the Note chap. 1.16. And withall observable it is, that the heart is here placed in the midst, as the fountain from whence all kind of wickednesse doth stream forth on every side to all the members.

Vers. 21. Bind them continually upon thine heart, and tie them about thy neck.] See the Notes chap. 1.9. & 3.3.

Vers. 22. When thou goest, it shall lead thee, &c.] That is, The command or counsell of thy godly parents, mentioned before vers. 20. or, which is all one, the word of God which they presse upon thee, shall direct thee in all thy waies, still carrying thee on unto greater perfection; see the Note chap. 3.23: when thou sleepest, it shall keep thee; that is, say some Expositours, meditating thereon in the day, or falling asleep with some good meditation thereof in thy mind, it shall keep thee in the night from all foolish & sinfull dreams & illusions of Satan; or rather, being carefully observed by thee, it shall be a sure means of thy preserva∣tion, in that the Lord will thereupon be tenderly watchfull over thee when thou sleepest, to keep thee from all evil: and when thou awakest, it shall talk with thee; that is, it will bring to thy remembrance some spirituall & heavenly meditations, haply some meditations which thou hadst before in the night season, according to that of David Psal. 139.18. when I awake, I am still with thee: & thus, before thou canst make thy self ready that thou maiest be fit to talk with any body else, that will be as it were conferring with thee; and as masters are wont early in the morning to appoint their servants what they shall doe all the day after, so will that direct thee how to carry thy self in all the businesses of the following day.

Vers. 23. For the commandement is a lamp, and the law is light.] That is, as a can∣dle in the night, & as the light of the sun by day. Yea & some Expositours con∣ceive, that having spoken in the foregoing verse of the benefits that redound to men by the word, both whilst they sleep by night, & when they wake in the mor∣ning, therefore in allusion thereto he adds here, that it is as a lamp or candle, whereof men have great use both when they goe to bed at night, and when they rise in the morning. But see the Notes Psal. 19.8, and 119.105.

Vers. 25. Lust not after her beauty in thine heart, neither let her take thee with her eye∣lids.] That is, with the handsomenesse of her eyes, wherein the beauty of the countenance doth chiefly consist, whence is that Cant. 4.9. thou hast ravished my heart with one of thine eyes; or with her casting her eyes upon thee; or with her pleasant and wanton looks, which are the very pit-fals & trap-doors wherewith harlots are wont to catch those that haunt their company.

Vers. 26. For by means of a whorish woman a man is brought to a piece of bread, &c.] That is, to such extreme poverty, that he hath scarce a piece of bread to eat, or that he is forced to beg from door to door for a morsell of bread: and the adul∣teresse will hunt for the precious life; that is, she pursues men time after time, see∣king by all possible craft and subtlety to bring them to that wickednesse, which doth usually cost them the losse of that which men do naturally esteem above all earthly things, and that is their lives: and hence is that also which Solomon saith of the whorish woman, Eccles. 7.26. that her heart is soares and nets, and her hands as b••nds. But see the Note Prov. 2.18.

Vers. 27. Can a man take fire in his bosome, & his cloths not be burnt? &c.] Why the sin of adultery is compared to fire, both here, and in the following verse, Can one goe upon hot coles, & his feet not be burnt? see the Note Job 31.12.

Vers. 29. So he that goeth in to his neighbours wife, &c.] That is, that lyeth with her (for so this phrase is often used in the Scripture, as Gen. 29.21, 23;) whosoever toucheth her, to wit, in that kind, shall not be innocent, that is, the Lord will not hold him guiltlesse; he shall be as surely punished either by God or man, as he that taketh fire in his bosome is sure to be burnt: or he that usually keeps her company, & converseth familiarly with her▪ whosoever toucheth her▪ that is, cometh near her, or any way dallieth with her, shall not be innocent, that is, what∣ever his intentions may be, or however confident he may be to the contrary, he shall not keep himself from sinning with her, either by actuall uncleannesse with her, or by secret lusting after her, which also by degrees will bring on the other; at least he shall not avoid scandal, he shall be commonly reputed an un∣clean person, the smell of this fire will at least be upon him. See also the Note chap. 2.19.

Vers. 30. Men do not despise a thief, if he steal to satisfy his soul when he is hungry.] That is, his naturall desire after meat. In this case men are not wont to entertain any hard thoughts of such a one, as they do of the adulterer, but rather to pitty him; and much lesse will they seek to take away his life, or to put him to any publick shame: yea though he may lye under some disgrace for a time, yet men are soon ready to forgive & forget it. Now all this Solomon speaks with respect to what was usually done in those times amongst the Israelites, who were not commanded by the law of God to punish theft with death.

Vers. 31. But if he be found, he shall restore sevenfold, &c.] See the Note Exod. 22.4. It is as if he had said, It is true, full satisfaction shall be required of him; yea if it cost him the parting with all the estate that he hath, if there be no other way to appease those from whom he hath stollen, and to satisfy for his theft ac∣cording to Gods law, even this must be done; which is implyed in the following

words, he shall give all the substance of his house: well but yet this is the utmost that is done to him, his life is not indangered, as the adulterers is, and that justly, because he can make no restitution nor satisfaction to the abused husband, as the thief doth to those he hath wronged.

Vers. 32. But whoso committeth adultery with a woman, lacketh understand∣ing, &c.] That is, he is not compelled by necessity, as the thief is, but being meerly besotted by his lusts he doth that which none but a mad man, a man void of all reason & understanding would doe, to wit, in that not considering the greatnesse of his sin, & Gods wrath against it, nor contenting himself with the lawfull use of the marriage-bed, which God hath appointed as a remedy for such unlawfull lusts, he wilfully chuseth to hazard his life & eternall salvation by seeking to satisfy his brutish desires upon another mans wife; which is ex∣pressed in the following words, he that doth it, destroyeth his own soul.

Vers. 33. A wound & dishonour shall he get.] By his getting a wound here may be meant, that he should be wounded in his name & credit; & so much was hap∣ly implyed by adding the word dishonour, to explain the other, A wound and dis∣honour shall he get: or else thereby may be meant the punishments inflicted on him by the magistrate, or the wounds given him by the womans enraged husband; which may seem most probable, because of the following words.

Vers. 34. For jealousie is the rage of a man, &c.] That is, It is that which above all things enrageth a man; though an effeminate person may bear, he that hath any true manhood in him cannot bear it: therefore he will not spare in the day of ven∣geance; that is, he will not spare him his life, or he will not afford him the least mer∣cy, whenever he gets opportunity to take vengeance on him: for herein Solo∣mon shews what was usually done, not what might lawfully be done, seeing God did never allow private revenge, no not in this case. Yet the words may be also understood of the enraged husbands prosecuting the adulterer to death be∣fore the civil magistrate, and not suffering himself to be stopped by any mediati∣on of friends, or by any gifts that came to be profered him, as is expressed in the following verse.

CHAP. VII.

Vers. 1. MY son, keep my words, and lay up my commandements with thee.] See the Notes chap. 2.1, and 3.1, 2. and Psal. 119.11.

Vers. 2. Keep my commandements, and live; and my law, as the ap∣ple of thine eye.] That is, with all possible diligence, as esteeming it of all things most dear to thee, & most necessary for thee, and as charily avoiding the least sin forbidden by the law, as men are watchfull to keep the least mote out of their eyes.

Vers. 3. Bind them upon thy fingers, &c.] That is, think continually of them, let them be alwaies in your eye and mind, as are those things which men use to wear as memorials upon their fingers, see the Note Exod. 13.9. that you may by continuall meditation on them be so expert in them, that you may have them upon all occasions, as we use to say at your fingers ends. And if that were truly so which some say, that in those daies they used to have the names or pictures of

those they loved most dearly engraven upon their rings, (whereto there may seem to be an allusion in that Jer. 22.24. As I live, saith the Lord, though Coniah, the son of Iehoiakim king of Iudah, were the signet upon my right hand, yet would I pluck thee thence) Solomon might also with respect hereto use this expression: for w^ch, and for the following clause, write them upon the table of thine heart, see the Note ch. 3.3.

Vers. 4. Say unto wisdome, Thou art my sister; and call understanding thy kinswo∣man.] That is, Love her as thy sister, & be familiarly acquainted with her as with thy kinswoman. It may seem all one in effect as if he had said, Since young men will have their Loves, their Ladies & Mistresses, let me commend a Love to thee, my son, & that is wisdome: There is none more honourable, rich, affable, beau∣tifull & lovely then she is; and therefore in stead of those wantons that foolish youngsters hunt after to their own ruine, do thou set thy heart upon wisdome, and so thy love shall be a pure and chast love, such as may be between a brother and sister, Say unto wisdome, Thou art my sister, &c. Some Expositours conceive that in reference to this place Christ used those words, Matth. 12.50. Whosoe∣ver shall doe the will of my father which is in heaven, the same is my brother, and sister, and mother.

Vers. 6. For at the window of my house I looked through my casement.] To wit, that I might the more clearly see what was done in the streets. Whether this were really done by Solomon, as is here related, or whether he only propounds it in the way of a parable, is not evident from any thing in the Text, neither is it indeed much materiall.

Vers. 9. In the twilight in the evening, in the black and dark night,] That is, when it began to be black and dark: the usuall time when such youngsters are wont to frequent such lewd places, because then they hope that they shall not be seen.

Vers. 10. And behold, there met him a woman with the attire of an harlot.] Some Expositours understand this of such an attire as was peculiar & proper to harlots, and whereby they were distinguished & known from other women. But though this were usuall amongst other nations, see the Note Gen. 38.15. yet I conceive it was not so amongst the Israelites, where none were allowed to be open profes∣sed whores. And therefore the meaning of the words I take to be only this, that the woman that met him was dressed in a wanton whorish attire, as haply with crisped hair & naked breasts, an attire fit to entice men to uncleannesse, and which none therefore but harlots would wear.

Vers. 11. (She is loud and stubborn, her feet abide not in her house.] By her loud∣nesse may be meant in generall, that she is ordinarily bold & free in talking, and that her tongue will be heard above all whereever she comes: but yet I conceive it is principally meant of her brawling with her husband; agreeable whereto is that which is next added, She is loud and stubborn, that is, froward and rebellious a∣gainst God & her husband: and that this is the rather expressed, to shew, that when wives are once disquiet with their own husbands, and despise them, and re∣bell against them, there is no little danger of their being unfaithfull to them, and becoming unclean with other men.

Vers. 12. Now she is without, now in the streets.] By being without may be meant either her being any way from home, as in the fields, or in any other mens houses, or in taverns and other drinking-houses, &c. or else, her standing or sitting without at her door: as if he had said, One while she is sitting without at her door, another while she is gadding up & down in the streets, &c.

Vers. 14. I have peace-offerings with me; this day I have paid my vows.] See the Note Levit. 7.15. Some conceive that the harlot doth here tell the young man of her peace-offerings & her vows (which was an extraordinary act of piety, a vo∣luntary gift not enjoyned, & therefore usually offered only by those that were devout above others) thereby to pretend piety & devotion: & that either 1. be∣cause this might draw him on to the sin wherein she desired to inveigle him, by hinting to him, that as long as they were mindfull to make their peace with God, by performing the duties of his worship & service, though they did a little trans∣gresse in their mutuall solacing of themselves one with another, there would be in that no fear or danger; or 2. because she knew that men are more easily drawn to commit wickednesse with one that hath the reputation of an honest woman, then with such as are open professed strumpets. But I should rather think that the only, at least the main thing intended in her speaking of this to him, was to let him know, that she had good chear ready prepared for his entertainment. For the greatest part of the flesh of their peace-offerings belonged to the sacrificers, and therewith they used to feast their families and friends. See the Note 1 Sam. 1.4.

Vers. 15. Therefore came I forth to meet thee, &c.] That is, Being thus provided with good chear, I desired to enjoy thy company, & that thou shouldest have thy share in it, and therefore not contenting my self to send a messenger for thee, I came out my self to seek thee, diligently to seek thy face; that is, to look thee out, and earnestly to beg this favour, that thou wouldest be my guest this day. And to this some adde too, that in this expression she sought also to imply how much she was taken with his beauty, and delighted to look upon him. As for the last clause, and I have found thee, that is spoken with a kind of ravishing joy, as if she blessed the day and hour wherein she had so happily met with him; yea as if she would intimate, that upon her sacrifices & the payment of her vows, God had an∣swered her desires in bringing him to her: it is as if she had said, I came forth to meet thee, and lo presently I have found thee, even according to mine own hearts wish and desire.

Vers. 19. For the good man is not at home.] She saith not, My husband is not at home, but, the good man is not at home, in a kind of contempt & scorn; and it may be, as fearing lest the very naming of her husband should awaken the young mans conscience, and stagger him as concerning that wickednesse she was draw∣ing him to.

Vers. 20. He hath taken a bag of money with him, &c.] To wit, say some Exposi∣tours, as having many great businesses to dispatch, and many rich merchandises to buy; or rather, because he is therewith to defray the charges of a long jour∣ney: and will come home at the day appointed; as if she had said, He hath appointed

me the day when I may expect him, which is many daies hence, and till then to be sure he will not come.

Vers. 21. With much fair speech she caused him to yield, &c.] To shew how peril∣lous the flattering language of a harlot is, the Spirit of God doth here ascribe her prevailing over the young man rather to this, then to her embraces and kisses.

Vers. 22. He goeth after her straightway, as an oxe goeth to the slaughter, &c.] To wit, no otherwise then as if they were driving him to some fat pasture: or as a fool to the correction of the stocks; who goeth jeasting and laughing, not considering the punishment he is like to undergoe. But in this last comparison there may be something more implyed, to wit, that the adulterer can no more rid himself out of the harlots snares, then such a fool can get out of the stocks when he is shut up therein.

Vers. 23. Till a dart strike through his liver, &c.] This may be referred both to that which went before, & to that which followeth after: but I rather referre it to that which went before. He goeth after her straightway, as an ox, &c. Till a dart strike through his liver; that is, till his soul be mortally wounded with the sin of a∣dultery; or rather, till he be suddenly by some means cut off by the just vengeance of God; see the Note chap. 2.18. Because the wounding of the liver must needs be deadly, therefore is his destruction set forth by the striking through of his liver: yet haply this expression may also the rather be used, because lust doth pu∣trify the bloud & corrupt the liver. As for the following clause, as the bird hasteth to the snare, that hath clear reference to that in the foregoing verse, He goeth af∣ter her straightway. And then for the last words, and knoweth not that it is for his life, I conceive they are clearly meant of the birds hasting to the snare immediately be∣fore mentioned; though I know some understand it of the young man, that know∣eth not that the enticements of the harlot tend to the bereaving him of his life.

CHAP. VIII.

Vers. 1. DOth not wisdome cry? &c.] See the Note Prov. 1.20: and understand∣ing put forth her voice? that is, freely discover unto men the whole will of God. Having shewn in the foregoing chapter how young men are seduced by harlots, here he sets forth how wisdome doth every where instruct men better; & so hereby he proves, that neither these, nor consequent∣ly any other wicked men, can plead ignorance, but that they wilfully run upon their own perditiō, because they will not hearken to the instruction of wisdome.

Vers. 2. She standeth in the top of high places, &c.] To wit, where she may best be heard: by the way in the places of the paths; that is, where severall waies meet together; or rather, in all places where men use to walk, or where they are wont to resort & meet. The drift of the words is, to shew that wisdome instructs men in all places whatsoever: see the Note chap. 1.20. But in the expressions here used there may seem to be an allusion to magistrates, that cause their proclama∣tions to be published by their heralds & other officers, standing aloft above the people, & that in places of greatest concourse. Neither is that altogether improba∣ble, which some conceive is signified hereby, to wit, that wisdome doth direct

men when they are in the greatest streights, not knowing what course to take, as travellers use to be, when they come to a place where severall waies meet together.

Vers. 3. She crieth at the gates, at the entry of the city, &c.] See the Note chap. 1.21: at the coming in at the doors; to wit, of mens private houses: so that the mea∣ning is, that wisdome instructs men both in publick and private.

Vers. 4. Vnto you, O men, I call, and my voice is to the sons of man.] That is, all men whatsoever. Yet by men may be more particularly meant aged men, or men of chief rank and quality; and by the sons of man, young or mean men.

Vers. 5. O ye simple, understand wisdome, and ye fools, be ye of an understanding heart.] This may be spoken to all wicked men, and that with an intention to give them to understand, that how wise soever they thought themselves, yet they were indeed but simple fools. But see also the Notes chap. 1.4, 22.

Vers. 6. The opening of my lips shall be right things.] See the Note Psal. 19.8.

Vers. 9. They are all plain to him that understandeth, &c.] That is, to those that do with honest & upright hearts use all holy means to find out the meaning of them, & so thereupon God doth enlighten them, & takes away that vail of ignorance that is naturally upon the hearts of all men. It is want of understanding in us, & so of diligence in searching into the knowledge of them, if they seem dark and obscure.

Vers. 10. Receive my instruction, & not silver, &c.] That is, rather then silver, as the following clause explains it, & knowledge rather then choice gold. Yet withall this may imply, that unlesse men take off their affections from an over-eager pur∣suit after worldly riches, they will never mind wisdome as they ought to doe.

Vers. 12. I wisdome dwell with prudence, &c.] As if he should have said, we are never asunder. So that this expression doth imply, 1. that Christ hath both wis∣dome & prudence essentially in him; & 2. that by his word & spirit he doth teach men prudence, & to carry themselves prudently, that is, discreetly & circum∣spectly, in all their waies. It may be translated, I wisdome dwell with subtlety, for which see the Note chap. 1.4. And find out knowledge of witty inventions; that is, I suggest to men all those inventions whereby they contrive the effecting of any good to themselves, whereby they may doe things cautelously and prudently ac∣cording to the will of God, or may doe well in the best manner, wherein the wit as it were of religion appeareth.

Vers. 13. The fear of the Lord is to hate evil, &c.] And this is added here, because the fear of the Lord is the fruit, the first & chief part of wisdome; see the Notes chap. 1.7. & Psal. 111.10: pride and arrogancy, which is first mentioned because it is the root of all vices, and the evil way, that is, every sinfull practise and cu∣stome, and the froward mouth do I hate; see the Note chap. 6.12. As if it had been said, And consequently I teach others to hate them, and am the fountain from whence every good grace must flow into their souls. See the Note also Psal. 45.7.

Vers. 14. Counsell is mine, &c.] Whence it is said of Christ Isa. 9.6. his Name shall be called wonderfull, Counsellour: All policy that is not from Christ, and accor∣ding to the word of God, is no better then folly: and sound wisdome; see the Note chap. 2.7. I am understanding, that is, I give men understanding, or I teach men

prudently to effect what by good counsell hath been well contrived. Yet the phrase is here changed; he saith not, Understanding is mine, but, I am understan∣ding, to shew that understanding is essentially and perfectly in Christ. As for the last clause, I have strength, either it may be meant 1. of that almighty power that is in Christ, whereby he is able to doe whatsoever he pleaseth, and whereby he hath conquered hell and death & sin; or 2. of that spirituall strength, that fortitude and magnanimity & strength of grace, which by the word & spirit of Christ men attain, whereby they are enabled to bear all afflictions, and to resist all temptati∣ons, and to carry themselves in all things as strong Christians; or 3. that divine assistance whereby they accomplish the greatest enterprises which upon due con∣sultation they have resolved upon.

Vers. 15. By me kings reign, &c.] This is ascribed to wisdome, 1. because all government is the ordinance of Christ, the son & wisdome of the Father; 2. be∣cause by his providence they are advanced to the throne, (and that many times too for that excellent measure of wisdome which he hath given them,) & by his providence they are supported & protected in their places; & 3. because by the wisdome which he gives them they govern the people prudently & justly & suc∣cessefully, & by his providence they are prospered in their enterprizes: & prin∣ces decree justice; that is, they make just laws, and pronounce just sentences, when they sit in the judgement-seat. And now by all this may be also implyed, that if the great ones of the world have so much advantage from wisdome, much more may others expect the like in their private affairs.

Ves. 17. I love them that love me, &c.] The meaning is, that they who heartily affect wisdome shall find her ready to impart her self to them, according to that which followeth in the next clause, and they that seek me early shall find me. And though it be true that Christ loveth us before we can love him, 1 Joh. 4.19. We love him, because he first loved us; yet it is true also, that when we love him, the more we love him, the more he loveth us.

Vers. 18. Riches and honour are with me, &c.] See the Note chap. 3.16: yea, durable riches, and righteousnesse. And this is added, either to shew, that even the outward wealth & honour which wisdome confers upon men are better then the riches & honours of worldly men, and that because that which she confers is ever gotten with righteousnesse, & is therefore durable, whenas theirs are usually gotten by injustice & wickednesse, and so continue not long with them: or else to shew, that besides outward riches and honour, he gives also durable riches; or that the riches and honour which he intended in the first clause, was not the riches & ho∣nour of this world, but riches which were durable, even spirituall & eternall riches and honours. And by righteousnesse, which is particularly added, may be meant either the imputed righteousnesse of Christ, or the righteousnesse of mens lives and conversations. Now this last exposition seems to agree best with the follow∣ing verses.

Vers. 19. My fruit is better then gold, &c.] See the Note chap. 3.14. If we un∣derstand this not of the gain of wisdome, but of that which is gotten by wisdome, then hereby may be meant the righteousnesse mentioned in the foregoing verse;

or more generally both remission of sins, and sanctification, and a holy conversa∣tion here, and eternall life hereafter.

Vers. 20. I lead, &c.] It is in the Original, I walk; but the meaning is, I cause men to walk: in the way of righteousnesse, in the midst of the paths of judgement; to wit, where there is no danger of erring, or, without turning aside to the right hand or to the left. And the drift of this is to shew, either that the riches which wisdome gives are not gotten by unrighteousnesse, as wicked mens are; or ra∣ther, that this is, or this brings men to, that durable riches before spoken of, or that fruit of wisdome, which is better then gold, &c. as it is in the foregoing verse.

Vers. 21. That I may cause those that love me to inherit substance, &c.] Some Ex∣positours conceive that under this word substance even worldly riches are compre∣hended, to wit, when they are well gotten, & so continue with men, & are enjoy∣ed with contentment; which last they take to be implyed in those last words, & I will fill their treasures. But the most & best Expositours do by substance under∣stand true happinesse, which consists in the enjoyment of God, in having our souls adorned with true grace here, & in the blisse of life eternall hereafter: and that because these have true substance & solid consistency in them, and shall be possessed by them that have them as an inheritance for ever, and fully satisfy the desires of their souls; whereas worldly wealth (though for that men are usually miscalled substantiall men) in true judgement is not, but only in shew & semblance, in opinion and imagination, Prov. 23.5. wilt thou set thine eyes upon that which is not? at least such things can only be reckoned amongst mens moveables, nor can ever fill the desires of our souls; it is only life eternall that deserves to be coun∣ted our inheritance.

Vers. 22. The Lord possessed me, &c.] To wit, as his wisdome & as his son, that was alwaies with and in the Father, according to that Joh. 1.1. In the beginning was the word, and the word was with God, and the word was God: in the beginning of his way; that is, say some, of his eternall decrees; or rather, of his works of Cre∣ation, and consequently from eternity, as the following words explain it, before his works of old; see the Note Psal. 93.2: for he that was in the beginning of the creation, must needs have had a being before, and that must needs be an eter∣nall being.

Vers. 23. I was set up from everlasting, &c.] That is, say some Expositours, I was appointed to be the Mediatour, the anointed king of his Church; or rather, I was with and in the Father, of equall majesty and power with him, and by me he appointed to make and govern all his creatures: from the beginning, or ever the earth was; to wit, so much as in the Chaos, when it was yet without form and void, Gen. 1.2.

Vers. 24. When there were no depths, &c.] To wit, of water; no seas, lakes or rivers; see the Note chap. 3.20: I was brought forth; that is, I was from all eter∣nity begotten of my Father: for the wisdome of the Father speaks here of himself after the manner of men.

Vers. 26. While as yet he had not made the earth, &c.] That is, He had not yet separated the waters from it, & compacted it into a solid body, and made it dry

land, that it might be habitable for man & beasts; see the Note Gen. 1.9: and thence are those following words added, nor the fields, that is, he had not yet ador∣ned and furnished the earth with grasse & herbs and plants & trees; nor the highest part of the dust of the world, that is, those parts of the earth which are above the wa∣ter, the dry land, that admirable superficies of the whole earth, which is now so goodly to behold. Yea hereby may be implyed, that there was not yet so much as a little dust made. I know that because those words in the Original, which we tran∣slate the fields, may be render'd the open places, therefore some conceive that there∣by is meant the air, or the whole superficies of the continent, so far as it may be seen by the eye of man, or the plains & champian countries, as opposed to the mountains and hils mentioned in the foregoing verse. And so likewise, because those last words, nor the highest part, &c. may be read, nor the chief part of the dust of the world, therefore some understand thereby the habitable part of the world, or the most commodious, goodly and delightfull parts of the earth. But the for∣mer exposition seems to me the clearest.

Vers. 27. When he prepared the heavens, I was there, &c.] To wit, as an agent and fellow-worker with the Father: when he set a compasse (or, a circle) upon the face of the depth; that is, when he reduced the immense depth of the earth and wa∣ter into a perfect globe, making it exactly round, as if it had been measured with a pair of compasses.

Vers. 28. When he established the clouds above, &c.] That is, When he caused them to abide in the firmament, notwithstanding they are full of water, which one would think might make them break in pieces at all times, and fall down to the earth; see the Note Job 26.8: when he strengthened the fountains of the deep; that is, when he gave power to the springs & fountains, that come originally from the sea, or however out of the deep places of the earth, to yield continually, without being ever drawn dry, abundance of waters, which run in their severall channels with mighty strength & violence; whence is that expression of the Prophet Isa. 8.7. the waters of the river strong and many.

Vers. 29. When he gave to the sea his decree, that the waters should not passe his com∣mandement.] See the Note Job 26.10.

Vers. 30. Then I was by him, as one brought up with him, & I was daily his delight, rejoycing alwaies before him.] The Son of God, the wisdome of the Father, apply∣ing himself to our capacity, doth here compare himself to a child that precious in the eyes of those that bring him up, to a nursling smiling upon his nurse, or to a little child sporting and playing before his father; & that to set forth 1. the mutuall delight and complacency which the Father & the Son took in each other from all eternity, & the great delight which they joyntly took in the excellency of the work of wisdome, to wit, the creation, as likewise his wise ordering of all the creatures that he had made; and 2. more particularly, the delight which the Father took in his Son, in whom he was alwaies well pleased, & in whom he reioy∣ced more then in the works that were made by him, which is expressed in that clause, and I was daily his delight.

Vers. 31. Rejoycing in the habitable part of his earth, &c.] To wit, as some say,

in that the wisdome of God made it with ease, & without any toil & labour; or rather, as taking pleasure in the excellency of the work, as likewise afterwards in the governing of it by his providence, & in doing good unto all the creatures therein. And my delights were with the sons of men; to wit, first, in that he delighted in man as the master-piece of the whole work of creation, for whom the whole world was made, & who himself was made after the image of God, & so only ca∣pable both of observing the works of wisdome, & of being instructed in the waies of wisdome: and 2. in that he loved them dearly, & so accordingly delighted in them, as 1. to be with 〈◊〉〈◊〉; whence it was that he often appeared to the patri∣archs & prophets, and at last, when the fulnesse of time was come, took upon him mans nature, and dwelt amongst them, & as the son of man conversed familiarly with them, & doth still, where his Church is, dwell amongst them by the presence of his grace in his Ordinances, and by his spirit in their hearts; & 2. to teach and instruct them; and 3. to doe all the good that might be done for them, to re∣deem them, to reconcile them to his Father, to sanctify them, to watch over them for good here, and then at last to bring them to live for ever with him in his kingdome of glory.

Vers. 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.] That is, that seeketh me with all diligence and constancy. In the words there seems to be an allusion to suiters or clients, that will be be∣times at the doors of princes & great men, and will wait there day after day, till they get that which they wait for; or to Scholars, that will be so early at school, that they are fain to stand waiting when they come thither, till the doors be o∣pen; or to young men that wait at the doors of their mistresses; or to those that resorted diligently to their Synagogues that they might hear the Word.

CHAP. IX.

Vers. 1. WIsdome hath builded her house, &c.] See the Note chap. 1.20. Solo∣mon having shewn chap. 7.14. how the harlot tempted the young man with the feast she had provided, here, as in opposition there∣to, he shews how much better a feast wisdome had provided for those that would hearken to her. And some conceive that he begins with the building of her house, upon occasion of the mention that was made in the foregoing chapter vers. 34. of her gates & doors and posts, Blessed is the man that heareth me; watching daily at my gates. The great question is, what is meant here by the house which wisdome is said to have built, & the seven pillars thereof, & why her house, or, as some more peculiarly conceive of it, her banqueting house, is here set forth as such a goodly, stately & spacious palace. To which I answer, that there are some that by this house understand the soul of every just man, & that because there Christ dwells by his spirit, & because the soul is the proper seat of wisdome, & is in the Saints adorned with manifold graces. But there are two other expositions which seem to be most probable. The one is, that by this house is meant the third hea∣ven, of which Christ speaks Joh. 14.2. In my fathers house are many mansions; which shall not perish, as the lower heavens shall, 2 Pet. 3.10. the heavens shall passe away

with a great noise, but shall continue unto all eternity the most glorious habita∣tion of Christ and his members, 1 Thes. 4.17. & Joh. 17.24. & is therefore said here to be built upon seven, that is, many pillars; see the Note 1 Sam. 2.5. The other is, that by this house is meant the Church of God which Christ hath raised from the beginning of the world, & richly adorned with the gifts & graces of the holy Ghost, & is now spread over the whole world, & so established by the migh∣ty power of Christ, that it shall certainly continue unto all eternity, and so may well be compared to a stately house built upon seven pillars. Yet the most of Ex∣positours also adde, that by the seven pillars are meant the Prophets & Apostles, & other Teachers which in all ages Christ hath raised in his Church, & hath fur∣nished with gifts & graces, that they might be enabled for their work, & might be great means to bear up & support the faith of others; see Gal. 2.9: and that this might also be expressed thus by Solomon, with reference to that material Temple which, by the wisdome that God had given him, Solomon had built, and that upon many pillars, and which was a type of the Church of God.

Vers. 2. She hath killed her beasts, &c.] This which is here added concerning wisdomes feast, following immediately upon that in the foregoing verse con∣cerning the building of her house, seems to imply an allusion to the feasts they were wont to make at the dedication of their new-built houses: she hath mingled her wine; to wit, with some choice kinds of waters, as they used to doe in those hot countries, to allay the heat thereof, wherewith they were exceedingly re∣freshed; or rather with spices, for by mixed wine seems to be meant the choi∣cest sort of wine, Prov. 23.29, 30. Who hath woe? &c. They that tarry long at the wine, they that goe to seek mixt wine. And now by this feast which wisdome provides for her guests is meant, 1. that spirituall food of the Word and Sacrament, with all those spirituall blessings & refreshing delights & comforts which thereby are conveyed unto our souls; as a partaking in the body and bloud of Christ, the assurance of Gods love, & our salvation, the sanctifying graces of Gods spirit, & peace of conscience, which is a continuall feast; and 2. the glory & joyes of hea∣ven, which Christ also sets forth under the similitude of a feast, Luk. 22.30. That ye may eat and drink at my table in my kingdome. This I conceive is the full drift of these words. Yet some adde too, that by wisdomes mingling her wine is implyed, that she condescends to the capacity of the weakest, as it is noted of our Saviour Mark 4.33. that he spake the word unto the people, as they were able to hear it. As for the last clause, she hath also furnished her table, it may imply, that all things being in a readiness, it was fit that her guests should make hast to come in.

Vers. 3. She hath sent forth her maidens, &c.] Because wisdome hath been hi∣therto represented as some great Princesse or Lady, therefore her servants, whom she sends forth to invite men to her feast, to wit the Prophets & Apostles, & other incorrupt teachers of the word, are here sutably tearmed maidens; & that haply the rather to set forth the weaknesse and contemptiblenesse of Gods messengers, and to shew that wisdome draws in men, not by force, but by gentle invitations. And it may be that these modest maidens are here opposed to that harlot menti∣oned afterwards vers. 13. However observable it is, how expresly this agreeth with

that of our Saviour, Luk. 11.49. Therefore also said the wisdome of God, I will send them prophets and Apostles, &c. And then for the following words, she crieth upon the highest places of the city, see the Note chap. 8.2.

Vers. 4. Whoso is simple, let him turn in hither, &c.] See the Note chap. 1.4. He seems to intend those that are simple, and do see and with all humility acknow∣ledge that they are so.

Vers. 7. He that reproveth a scorner, &c.] See the Note Psal. 1.1: getteth to him∣self shame, &c. to wit, in that the scorner will not only mock & deride him, but al∣so cast some aspersions or other upon him; & likewise because others will be rea∣dy enough to censure him for his imprudent medling with such a one. Now this is here added, either to shew why in the foregoing verses wisdome did invite none but the simple to come in to her; or at least to shew who they are that reap no good by wisdomes invitations.

Vers. 8. Reprove not a scorner, lest he hate thee, &c.] As if he had said, and so thou shalt to no purpose expose thy self to his malice, & withall shalt be an occasion of farther sin to him. But now this must be understood only of those, that after suf∣ficient triall, are by their continued obstinacy found to be incorrigible; and so likewise it must be understood only of private reproofs; for in the publick mini∣stry the worst of men must be reproved. Rebuke a wise man, and he will love thee; to wit, sooner or later.

Vers. 10. The fear of the Lord is the beginning of wisdome, &c.] See the Notes chap. 1.7. and Psal. 111.10. Here this is inserted, either 1. as a reason why the wise and just man is the better for reproof & instruction, as is said in the two forego∣ing verses, namely, because such men do fear God; or 2. to shew what it is where∣in the wise are to be instructed, to wit, that they are to be taught to fear God; or 3. rather, to shew what that wisdome was, and where men must begin to learn it, whereunto they were invited before vers. 6. Forsake the foolish and live, & goe in the way of understanding. As for the following words, and the knowledge of the holy is un∣derstanding, the meaning is, that true understanding consists, not in the know∣ledge of naturall & civill things, but either 1. in the knowledge of the holy God (for though that word the holy be in the plurall number in the Original, yet we know the Scripture doth usually speak of God in the plurall number; and it may seem most probable, that the knowledge of the holy here is made to answer, as it were, the fear of God in the first clause, as being the same in effect with that:) or 2. in the knowledge of holy things, that is, the holy mysteries of salvation revealed in the Scriptures: or 3. the knowledge of the holy Saints & servants of God. And indeed these three are all one in effect: for what is the knowledge of the Saints, but the knowledge of those holy truths in the Scripture concerning God and his will, which by the Spirit of God is wrought in them, and which they teach others?

Vers. 11. For by me thy daies shall be multiplyed, &c.] See the Notes chap. 3.2, 18, 22. & Psal. 91.16. This depends, as most Expositours conceive, upon that which was said before vers. 6. Forsake the foolish and live, saith wisdome there, and goe in the way of understanding; & then it follows here, for by me thy daies shall be multiplyed, &c. And very fitly is this promise made upon wisdomes invitation of

men to the feast she had made, since the end of eating and drinking is to preserve life, and lengthen mens daies.

Vers. 12. If thou be wise, thou shalt be wise for thy self, &c.] See the Notes Job 22.2, 3. This could not be said of the worldling, because he is not wise for eter∣nity. But if thou scornest, thou alone shalt bear it; see the Note Job 35.8. The drift of the whole verse is, as if Solomon or wisdome had said, I speak not for mine own profit, but for thine; all the good or hurt, according as thou obeyest or despi∣sest my counsell, will redound unto thy self.

Vers. 13. A foolish woman is clamorous, &c.] Many learned Expositours do understand this of the whorish woman, of whom so much hath been formerly said; & conceive that she is here again described by wisdome, or Solomon, that young men might especially be warned to take heed of this sin. And indeed the description that is here given of this foolish woman doth well suit the harlot; as that she is clamorous, for which see the Note chap. 7.11. & that she knoweth no∣thing: for though before it be said chap. 7.10. that she is subtle of heart, in regard of her wicked craft & cunning, yet in regard of true wisdome & understanding it may well be said that she knoweth nothing, there being no sin that makes men and women more stupid and brutish then that doth. Yea in the words that are after∣wards here vers. 18. used, concerning those that are overcome by this foolish wo∣man, that he knoweth not that the dead are there, &c. there seems to be a clear refe∣rence to what was said before concerning the harlot, ch. 2.18. & 5.5. which indeed doth most prevail with me to account this the best exposition of the words. But yet the truth is, that the most of our best Expositours, & that with very great pro∣bability, do otherwise conceive of this place, namely, that it was intended to be an allegoricall expression: and accordingly some say, that by the foolish woman here is meant either philosophy, or pleasure, or carnall reason, or false doctrine, or Antichrist; & others, worldly wisdome, & that this is opposed to true wisdome before described; & others better, that hereby is meant all sinfull folly whatsoe∣ver, even whatever is contrary to that wisdome of God which is revealed in the Scriptures, which is indeed no better then folly, what shew soever it may make of wisdome; & that this sinfull folly is here set forth, as wisdomes corrivall, and re∣presented under the person of some base beggarly harlot, to shew that whatever men set their hearts upon besides God & Christ and his grace, they are guilty of spirituall adultery: & accordingly they understand the following words; as that she is clamorous, that is, 1. generally, that, as Solomon saith elsewhere Eccles. 10.14. a fool is full of words; & 2. more particularly, that sinfull folly useth many ar∣guments from the pleasure & profit of it to draw men into it, & that in men of er∣roneous judgements & wicked lives she is eager and violent to draw men into the crooked waies of errour and wickednesse: and then again that she knoweth nothing, that is, that there is nothing of sound and saving knowledge in all the perswasions that are used to draw men into errour or wickednesse.

Vers. 14. For she sitteth at the door of her house, on a seat in the high places of the ci∣ty.] Understanding this of the harlot, it implyes 1. her idlenesse, which is in∣deed the chief foment of lust; and 2. her impudence, in that openly and shame∣lessely

at her door, and in publick assemblies, she seeks to entice men unto her. But if we understand it allegorically, according to what is noted upon the fore∣going verse, of sinfull folly, it may imply 1. that sin, in wicked men & men of corrupt judgements in religion, watcheth for all occasions and opportunities to corrupt & seduce others; 2. that she is impudent in tempting and solliciting all sorts of people; 3. that she is full of proud vaunting & boasting, & doth by her pomp & carnal delights seek to inveigle men; & 4. that often she allures men by the hope of high places, & the countenance of great ones, as having many No∣bles & Princes to be her agents.

Vers. 15. To call passengers, who goe right on their way.] That is, if we under∣stand it of the harlot, those that are following their businesses, not having any thought of her till she allured them; or, (if we understand it, as in the verses be∣fore, of sinfull folly,) to seduce the truly godly from the right way of truth and holinesse, according to that 2 Pet. 2.18. they allure, through the lusts of the flesh, through much wantonnesse, those that were clean escaped from them who live in errour: for wick∣ednesse cannot endure to see others vertuous, and Satan is alwaies most eager to foil the righteous.

Vers. 16. Whoso is simple, let him turn in hither, &c.] If this be referred to the harlot, it cannot be thought that she would with such language call in men to her; only hereby is implyed, that none but simple & foolish men will be inveigled by her: see the Note upon a like expression chap. 1.11. But if we take it, as before is noted, as the invitation of sinfull folly, it is as if she had said, You that are such fools as to deprive your selves of the profits, honours and pleasures of this life, chusing to toil your selves in wisdoms waies, wherein you macerate your bodies, and expose your selves to the hatred of the world, and to manifold afflictions and crosses, be wise at length, and embrace the delights that are in my waies. And in∣deed wicked men count piety folly & madnesse.

Vers. 17. Stolen waters are sweet, &c.] That is, Sinfull delights taken by stealth are the more pleasant. This is follies, or the harlots banquet, opposed to that of wisdome mentioned above vers. 2. And in the words there may be an al∣lusion to those feasts in harlots houses, where the provision is made up of such things as are stolen by filching servants and other lewd companions.

Vers. 18. But he knoweth not that the dead are there, and that her guests are in the depths of hell.] To wit, that they are spiritually dead, in the high way to be cut off by some violent death, and as sure to be damned as if they were in hell alrea∣dy: see the Notes chap. 2.18. and 5.5. and 7.23. And thus death is made here the effect of follies banquet, as before vers. 11. life was made the effect of wisdomes. See the Note also chap. 2.19.

CHAP. X.

Vers. 1. THe Proverbs of Solomon, &c.] See the Note chap. 1.1. Because Solo∣mons aim in these Proverbs is chiefly to instruct young men, therefore he begins with a Proverb that may teach them to be obe∣dient to their parents, even as before he began his exhortation with this chap. 1.8.

A wise son maketh a glad father; to wit, both in regard of the vertues that are in him, & the blessing of God that is upon him: but a foolish son is the heavinesse of his mo∣ther; to wit, both in regard of his wickednesse, & the miseries which thereby he brings upon himself. Both parents are comprehended in both clauses, though in each of them one only be expressed. Yet by most Expositours severall reasons are given, first, why gladnesse for the wisdome of their son is ascribed to the fa∣ther particularly: as namely 1. because the father is best able to judge of any thing that is commendable & praiseworthy in him; 2. because such a son is usual∣ly a great help to his father in his businesses; 3. because the father going abroad can best take notice of the sons wise & prudent & pious carriage of himself, and the worthy things that are done by him, & doth most frequently heare how he is every where commended & applauded; and 4. because the well-doing of the son tends most to the honour of the father that gave him such good education: and secondly, why heavinesse for the folly of their son is particularly ascribed to the mother: to wit, 1. because the mothers indulgence is usually judged, & is ma∣ny times, the cause of the sons wickednesse, as is also more clearly implyed Prov. 29.15. a child left to himself bringeth his mother to shame; 2. because such a son ly∣ing alwaies lusking idly in her eye at home, she is chiefly troubled with it; 3. because being the weaker vessel, she is most passionate, & grieves most extreamly for it; & 4. because the mother is usually most despised by such ungracious sons: and so this Proverb seems to be explained chap. 15.20. A wise son maketh a glad father; but a foolish son despiseth his mother.

Vers. 2. Treasures of wickednesse profit nothing, &c.] Though all wealth, even that which is justly gotten, may be called treasures of wickednesse, as our Saviour tearms them Luk. 16.9. the mammon of unrighteousnesse, because they are usually the fuell of all kind of wickednesse, neither can any wealth profit a man any thing in point of delivering him from death; yet here, by the opposition that is made betwixt the treasures of wickednesse, and righteousnesse in the second clause, we may plainly see, that treasures gotten and kept by wicked means are here meant. And though of these it may be absolutely said, that they profit nothing, because what∣ever outward advantage they yield to men, yet they are the cause of their eternall destruction: yet here the meaning is, that in point of delivering men from the vengeance of God, & in the hour of death, they profit nothing; as is evident by that which is opposed hereto in the following clause, but righteousnesse delivereth from death: & therefore so this proverb is elsewhere expressed, chap. 11.4. Riches profit not in the day of wrath: see the Notes also Psal. 49.6, 7. And inded ill-got∣ten wealth, though continued till death, which it seldome is, doth rather at that time hurt then profit men, in that their minds are sore troubled that they must part with it, & the remembrance of the wicked waies whereby they have gotten it doth wound their conscience, as being an evidence to them of their eternall dam∣nation. But now righteousnesse, which men foolishly abandon to get wealth, deli∣vereth from death; both because, 1. such as are righteous are never in danger to be ••ut off, either by the sword of the magistrate, or by the hand of divine ven∣geance; & 2. such are wonderfully preserved many times by the Lord, when their

enemies would put them to death, and from other deadly dangers; 3. though they do die, death is no way hurtfull to them; and 4. it alwaies delivereth cer∣tainly from death eternall. And this proverb is added next to that which went be∣fore, as some conceive, to shew that therefore the way for parents to doe good to their children, is not to hoard up for them ill-gotten goods, but to train them up in the waies of righteousnesse.

Vers. 3. The Lord will not suffer the soul of the righteous to famish, &c.] Though it cannot be denied but that some of Gods righteous servants may have been starved & died by famine; yet because this is very rarely so, see the Note Psal. 37.25. & usually God doth provide things necessary for them, yea even in times of famine God doth usually provide for them in some extraordinary way, and be∣cause however God gives them those inward refreshings and that sweet content∣ment of spirit, that this is in stead of food to them, therefore are these temporall promises commonly expressed in the Scripture in such generall tearms. But yet still we must remember, that in all such promises this exception is implyed, to wit, that thus it shall be with them, unlesse God shall deal better with them in taking them up into heaven. But he casteth away the substance of the wicked; to wit, so, that they are many times famished.

Vers. 5. He that gathereth in summer, &c.] To wit, in harvest, as it is in the opposite clause; that is, He that dispatcheth his businesse, and doth what is to be done for his own advantage, whilst time serves; as for instance, he that in his youth, or whilst he is in his full strength, stores up for himself before the winter of old age: is a wise son; & so consequently is himself honoured amongst men, and is an honour to his parents & family: but he that sleepeth in harvest; that is, neg∣lecteth the seasons of providing well for himself: is a son that causeth shame; that is, by his carelesnesse & sloth, and the beggery he bringeth upon himself, he doth not only shame himself, but his parents too, men being ready to charge the faults of young men upon the parents neglect, in not giving them good education.

Vers. 6. Blessings are upon the head of the just, &c.] See the Notes Gen. 49.26. The meaning of this expression is this; All men do wish & pray for the just man that he may be blessed, & God doth showre down plenty of all kind of blessings upon him, which are openly & in the sight of all men as an ornament to him; & so consequently he can with confidence open his mouth in praising God, & in a holy boasting of Gods favour, and in maintaining his own integrity: for this is im∣plyed in the following opposite clause, but violence covereth the mouth of the wicked; that is, for the oppression & extortion and other violent practices of the wicked, the curses & judgements of God shall be showred down abundantly upon them, insomuch that thereby, & by the remembrance of their former sins, they shall be even overwhelmed with shame, & their mouths shall be so stopped, that they shall have nothing to say, either by way of excuse or defence for themselves, or by way of begging mercy, or of speaking mischievously in regard of the righ∣teous, as formerly they have done: see the Notes Job 5.16. & Psal. 63.11. I know some understand the last clause otherwise, Violence covereth the mouth of the wicked; that is, Violent judgements from God shall, as it were, choke or stop the breath

of the wicked; they shall be condemned and executed as malefactours: see the Notes Esth. 7.8. and Job 9.24.

Vers. 7. The memory of the just is blessed, &c.] That is, the remembrance of them shall be sweet & delightfull to men, and whenever they speak of such a one, they shall blesse & praise him, scarce ever making mention of him without his due com∣mendation: but the name of the wicked shall rot; that is, his name shall become loathsome and abominable, it shall stink above ground like a rotten carcase, and at last it shall be utterly abolished and forgotten.

Vers. 8. The wise in heart will receive commandements, &c.] That is, They that are truly wise, & do not only boast and make a shew of wisdome, will chearfully and readily hearken to the instructions and reproofs, and obey the commandements of God in his word, and of those whom God hath ordained to direct and govern them, for the well-ordering of their lives, without any replyes or cavils; and so consequently (for this is implyed by the following opposite clause) by this means they avoid those mischiefs and miseries whereinto otherwise they might have fallen, & are abundantly rewarded of God: but a prating fool shall fall; that is, the man that, out of the abundance of folly that is in his heart, slights & gain∣says the holy instructions and directions that are given him, as loving to speak himself rather then to hear others, & to teach and command others, rather then to be taught and commanded by others, shall certainly fall into many sins & mi∣series; both because he rejects with scorn those that would teach him better, and because, being full of talk, & blurting out any thing that comes into his mind, he exposeth himself thereby to manifold mischiefs▪ The last clause may be render'd, but a prating fool shall be beaten, that is, punished. And accordingly some conceive the drift of the words to be this, that whilst wise men do willingly obey what is given them in charge, fools must by stripes be beaten to doe their duty, or they will never doe it.

Vers. 9. He that walketh uprightly, &c.] That is, He that liveth holily & righ∣teously, & that doth all that he doth in the uprightnesse & simplicity of his heart, without any fraud or dissimulation: walketh surely; that is, safely & securely, without danger, & without fear of danger, even when in the judgement of the world he may seem to be in greatest danger: & that 1. because he fears not to be found false or deceitfull in any thing he hath spoken or done; 2. because he know∣eth that God loves him, and that he is not lyable to those plagues that God hath threatned against wicked men; & 3. because, though he may be at some time in an afflicted estate, yet he is sure that God will cause all things to work together for his good, & that heaven will at last make amends for all. But he that pervert∣eth his waies; that is, he that alloweth himself in any evil course, though never so secretly; or, he that dealeth deceitfully in any thing whatsoever: shall be known; that is, that which he feareth continually, to wit, that he shall be discovered, (so far he is from walking surely) that shall come upon him; though he carrieth his matters never so cunningly, his wickednesse & false dealings shall be disco∣vered to his shame, & by his punishments he shall be made known, and so also be made an example to others.

Vers. 10. He that winketh with the eye causeth sorrow, &c.] See the Notes chap. 6.13. Job. 15.12. & Psal. 35.19: but a prating fool shall fall; see the Note above ver. 8. There is not here an opposition made between some vertue & the contrary vice, as it is most usually in the Proverbs; but here, as frequently elsewhere, two vices are compared together, the one of the eyes, the other of the lips. And if by him that winketh with the eye be meant the scoffer, or the man that secretly seeks to doe mischief to those to whom outwardly he carrieth himself fairly & friendly, or more generally the man that doth by any dissimulation or cunning craftinesse deceive those with whom he hath any dealing, then the drift of the Proverb may be only to shew, that as such sly deceitfull persons are the cause of much sorrow to others, so those men that through simplicity and folly will unadvisedly be pra∣ting of any thing that comes in their minds, do as usually bring mischief and sorrow upon themselves; and that therefore though it be commendable to deal plainly and sincerely with men, without any craftinesse and dissimulation (as was implyed in the foregoing Proverb) yet there is a foolish boldnesse & rashnesse in speaking, when men cannot conceal any thing, but unadvisedly babble out whatever they think of, which is as bad, if not worse then the hypocrites dissem∣bling; & that because thereby men do usually bring so much mischief & sorrow upon themselves. Or, if by him that winketh with the eye be meant those that by signs only do move others to sin, or those that covertly do any evil, which may not haply be mischievous to others, then the drift of the Proverb is only to shew, that such shall be punished, and so shall be a cause of sorrow to themselves, as well as those that boldly utter any wickednesse that is in their hearts.

Vers. 11. The mouth of a righteous man is a well of life, &c.] That is, it is like a spring or well of living water, that continually sends forth running streams of fresh & sweet & wholesome waters, (which amongst the Jews were very highly prized:) & that, 1. because such men will be continually speaking of something that may tend to the begetting or quickning of spirituall life in those with whom they converse, and whereby they may attain at last life eternall; yea and likewise for mens civil affairs, by their counsell & advice, they doe much good both in publick & private; & 2. because such men can alwaies speak with a holy freedome and liberty in their own just defence: for that this is also intended in these words, we may well conceive by the opposition of the following clause, w^ch shews that wicked mens mouths are stopped in this regard, but violence covereth the mouth of the wicked; for which see the Note above vers. 6. Yet the opposition betwixt these two clauses may be otherwise framed: as that whilst righteous men are by their communication a means of life to others, wicked men, by the wicked & mischievous things which they utter, doe not only hurt others, but also destroy & murther themselves: or thus, Righteous mens lips by holy communication save many a soul; but the guilt that lies upon wicked mens con∣sciences stops their mouths, so that they dare not counsell others to walk in those waies of life wherein themselves have not walked.

Vers. 12. Hatred stirreth up strife, &c.] That is, it not only raiseth new quarrels, where there never had been any before, but also stirreth up old quarrels, that

were laid asleep, & in a manner forgotten, even as when a man stirreth up the fire, and makes it glow & burn afresh, when it was before covered over with ashes; yea and this it doth many times upon the slightest occasions, and the vainest surmises that can possibly be conceived; to wit, because men are naturally prone to sus∣pect and to speak evil of those they hate causlesly, to interpret ill what they never intended ill, and to aggravate the smallest offences beyond all measure: but love covereth all sins; to wit, though they be never so many & never so great: & that because love is not suspicious, but ready to interpret all things to the best, there∣fore where love is, men are of a peaceable disposition; either they will take no notice of that which is done amisse; or excuse it so far as may be with truth; or, if they must reprove it, they will doe it with a gentle private admonition, & will by no means publish it to the dishonour of the party offending, and for any wrong done to them, they will be most ready to pardon it. The opposition of the two clauses in this Proverb may be set forth thus: Hatred stirreth up strife, and that frequently by upbraiding men with their sins, or by blazing them a∣broad to others; but love covereth sins, and so thereby makes and maintains peace.

Vers. 13. In the lips of him that hath understanding wisdome is found; but a rod is for the back of him that is void of understanding.] That is, Wise men will be still spea∣king wisely & graciously, (this is a sure sign of a wise man) and so they are not in danger to be corrected for their words, as many are, but rather their speech is an honour to them: But now the rod of God or man is continually upon the backs of fools, for their rash & foolish speeches, (so that they may be in a man∣ner known by their stripes) and this is a constant shame & reproach to them. Or thus; The wise man will still be speaking of wisdome for the instruction of o∣thers; and because the fool will not be instructed thereby, therefore is the rod upon his back, or therefore he deserves the rod.

Vers. 14. Wise men lay up knowledge, &c.] That is, By the use of all holy means they store up knowledge as a choice treasure; and so by that means (for this is im∣plyed by the following clause) they are able to order their speech so, when occa∣sion serves, as thereby not only to keep off destruction from themselves & others, but also to be a means of much good to them: but the mouth of the foolish is near destruction; they, for want of storing up this knowledge, are alwaies forward and ready to utter those things that bring present destruction upon themselves and others. I know that some Expositours give another interpretation of the first branch of this Proverb, to wit, that wise men lay up knowledge, that is, they doe not at all times utter all they know, which must needs only be done in a way of boast∣ing, but reserve it for a fit place & season, when they may doe it to the profit and advantage of many, according to that chap. 12.23. A prudent man concealeth knowledge. But the first exposition is clearly the best.

Vers. 15. The rich mans wealth is his strong city, &c.] That is, say some Exposi∣tours, it is the outward means whereby he secures himself and others from many miseries; as indeed Solomon saith elsewhere, that as wisdome is a defence, so also money is a defence, Eccles. 7.12: and then on the other side, the destruction of the

poor is their poverty; that is, the poverty of the poor gives advantage and encou∣ragement to the rich to devour them, even as the greater fish devour the lesse. And they that thus expound these words do accordingly conceive that Solo∣mons aim herein is to shew, that therefore men should be painfull and industri∣ous, that they may keep themselves from poverty. But doubtlesse the meaning of the words is rather this: The rich mans wealth is his strong city; that is, he trusts in his wealth as in a strong city; for so Solomon explains himself chap. 18.11. The rich mans wealth is his strong city, and as an high wall in his own conceit: whereas on the other side, the destruction of the poor is their poverty, that is, the poor are rea∣dy, as despairing, to conclude that their poverty will be their destruction. And thus the main drift of this Proverb may be, hereby to shew what cause men have therefore to be contented with a moderate estate, according to that chap. 30.8. Give me neither poverty nor riches, &c.

Vers. 16. The labour of the righteous tendeth to life, &c.] This is severall waies expounded, & that upon very probable grounds. 1. Thus; that all the endea∣vours of the righteous are, that they may obtain life eternall, and consequently, that they may live holily & righteously; and herein we may include also, that they labour to procure this to others too: but the fruit of the wicked, that is, their waies, the fruit of their thoughts, tend to sin, & so to death temporall and eternall, which is the wages of sin. Or 2. thus; The labour of the righteous tendeth to life; that is, they labour merely that they & theirs may live, without taking any sinfull courses to help themselves, not that they may have to spend luxuriously and to satisfy their lusts: the fruit of the wicked to sin; that is, the fruit of all their labours is, that they may make provision for the flesh to fulfill the lusts thereof. Or 3. thus; The labour of the righteous tendeth to life; that is, the goods that righteous men get by their labour (or any other honest way) tend to life here, & eternall life hereafter, because they are carefull to imploy them for good, which the Lord will recompence with life & blessednesse: the fruit of the wicked to sin; that is, all their revenues are spent in sinfull courses, which must needs tend to death: and thus the poor estate of the godly labouring man, as tending to life, may in that regard be preferred here before the great revenues of wicked rich men, attend∣ing to death. The two last Expositions I judge the best.

Vers. 17. He is in the way of life that keepeth instruction, &c.] That is, he that is willing to receive & obey instruction and reproof: but he that refuseth reproof erreth; and so is in the way of death; to wit, because refusing the means of grace, he must needs straggle into the by-paths of sin, and so perish everlastingly: yea and with himself he is likely to draw others into the same condemnation; which is expressed in the last clause, according as some translate it, he that refuseth reproof causeth to erre.

Vers. 18. He that hideth hatred with lying lips, & he that uttereth a slander is a fool.] That is, they are both fools; though their practices are contrary to one ano∣ther, the one dissembling his hatred, the other discovering it presently with slan∣dering or reviling language, yet they are both wicked men.

Vers. 19. In the multitude of words there wanteth not sin, &c.] To wit, when they

are hastily & unadvisedly uttered, and by men that effect to be alwaies talking; and therefore such men are no better then fools, Eccles. 5.3. A fools voice is known by multitude of words: but he that restaineth his lips is wise; that is, that considereth what is fit to be spoken and what not, and so restraineth himself from speaking at all adventures every thing that comes into his mind. It is not therefore all spea∣king much that is here condemned; Act. 20.7. it is noted of Paul, that at Troas he preached unto the disciples there, and continued his speech untill midnight: but Solomons aim is only to shew, that because it is a very hard thing for a weak man a long time together so strictly to watch over & order his tongue, but that at some time or other it will slip aside, therefore those men that give liberty to their tongues to run out at randome, must needs speak many things that they should not. Whence is that counsell of the Apostle, be swift to hear, slow to speak, Jam. 1.19.

Vers. 20. The tongue of the iust is as choice silver, &c.] Though we may conceive severall reasons why the tongue of the just may well be compared to choice silver, as 1. because it is purified from the drosse of all lying, flattery, vanity and babling, and all other the sins whereto the tongues of men are naturally enclined, and 2. be∣cause it yields a pleasant sound, pleasing and delightfull both to God and good men, Let me hear thy voice, for thy voice is sweet, saith Christ to his spouse Cant. 2.14: yet the main reason why Solomon useth this expression here, is to shew, that the speech of the righteous is precious & profitable, full of many holy instructi∣ons and admonitions, that are much for the profit and benefit of those that hear them; & therefore much more precious must their hearts needs be, from whence all this store comes, & where there are more excellent things treasured up, then with their tongues they are able to expresse. But now on the contrary, the heart of the wicked is little worth, like drosse rather then silver: the meaning is, that all their wisdome, thoughts and counsels are little worth, and therefore according∣ly also their tongues, though they may make a great noise, must needs be of no worth nor use at all.

Vers. 21. The lips of the righteous feed man, &c.] That is, He hath not only whereon to live himself, but also, out of the abundance of his heart, his lips do with holy instructions & admonitions & consolations feed the souls of many un∣to life eternall, & chear and refresh them when they are ready to faint; & so he is as some great rich man that keeps open house, where all comers may freely eat & refresh themselves: but fools die for want of wisdome; that is, because they will not hearken to those that would afford them the instructions of life, they destroy themselves with their folly; or, they are so far from this feeding of o∣thers, that they themselves starve and perish for want of wisdome.

Ver. 22. The blessing of the Lord it maketh rich, &c.] That is, that, & only that doth it: & he addeth no sorrow with it; that is, with that blessing whereby men are en∣riched. Now though this be most true of spirituall riches, (to which some there∣fore apply it;) yet here questionlesse Solomon speaks of outward riches. And the difference which here he makes between those that are enriched by the favour & blessing of God upon them, & those that are enriched any other way, con∣sists

in these things: 1. that such men are not terrified in conscience, as world∣ly men usually are, for those unjust waies whereby they have scraped their wealth together, but are on the contrary cheared with the discovery of Gods love to them in the blessings he conferres upon them; 2. that such men are free from those anxious cares & troubles about the getting and keeping their riches, with which worldly men are continually perplexed; 3. that such men are not in dan∣ger of those griefs wherewith worldlings are surprized, when God in his wrath strips them of their wealth; & 4. that such men, resting upon the providence of God, & rejoycing in Gods favour, are contented with what God bestows up∣on them, whereas wicked men are never satisfied. It cannot therefore be conclu∣ded from hence, that good men have never any troubles with their riches; but only, that if it be so, their cares & troubles proceed then from their own infirmi∣ties: so far as God gives, & they depend upon Gods provident care over them, they are free from those vexations which must needs perplex other men.

Vers. 23. It is a sport to a fool to doe mischief, &c.] That is, he makes light of it; or, he reioyceth & delights himself in it: but a man of understanding hath wisdome; as if he should have said, And so he knoweth that sin is no sporting & laughing matter, but that men ought to flee from it as from a serpent; or, & so he delights therein.

Vers. 24. The fear of the wicked it shall come upon him, &c.] See the Note chap. 1.26; as namely when he fears the discovery of his sins, or some evil of judge∣ment, &c: but the desire of the righteous shall be granted; to wit, when their desires are according to Gods will, (as indeed the desires of the righteous are usually such,) & of such things as may be for their good. And then again, God doth usually stir up in the righteous a desire of those things which he means to bestow upon them, that so they may be the more thankfull for them when they have them. The opposition of these two clauses stands thus: The fear of the wicked shall come upon him, but his desire shall perish; but that which the righteous fear shall not come upon them, and their desires shall be granted them.

Vers. 25. As the whirl-wind passeth, so is the wicked no more, &c.] That is, Though the wicked mans rage be violent and terrible as a whirl-wind, yet as a whirl-wind also it soon passeth away, the Lord suddenly cutting him off; or, Though the wicked man may seem unremoveable, yet no sooner doth the whirl-wind of Gods wrath passe upon him, but he is presently gone; see the Notes Job 27.20, 21, 22. & Psal. 58.9: but the righteous is an everlasting foundation; that is, he stands sure, even in the greatest tempests; he is preserved, through Gods favour in Christ, a long time here, and lives afterward in heaven unto all e∣ternity.

Vers. 26. As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.] That is, As they vex and hurt the teeth and eyes, so is the slug∣gard a cause of much vexation and mischief to those that send him upon any er∣r••nd, or set him about any businesse, because he is so long ere he brings an an∣swer of that which they earnestly desire to know, and because he so grosly neg∣lects and slubbers over any businesse committed to him.

Vers. 27. The fear of the Lord prolongeth daies, &c.] To wit, beyond what could be probably expected, considering their constitution, &c; or beyond the time which wicked men do usually live; see the Notes chap. 3.2, 18, 22. Psal. 91.16: but the years of the wicked shall be shortened; to wit, in that wicked waies are usually the very means of bringing them by sicknesses or otherwise to an untime∣ly end, or at least provoke the Lord to cut them off; see the Note Psal. 55.23.

Vers. 28. The hope of the righteous shall be gladnesse, &c.] That is, it not only yields them a good measure of joy, even in the midst of tribulation, according to that of the Apostle, rejoycing in hope, patient in tribulation, Rom. 12.12; but also shall bring them at length to far greater joy; though for a time they may meet with many troubles & sorrows, yet their hope shall not perish, but this their pa∣tient expectation shall end in gladnesse, when they shall receive those good things, which upon the warrant of Gods promises they have hoped for: but the expectation of the wicked shall perish; that is, though for a time they be in prosperi∣ty, and so they may promise themselves great matters, yet their hopes shall come to nothing, and so shall end in sorrow and vexation.

Vers. 29. The way of the Lord is strength to the upright, but destruction shall be to the workers of iniquity.] Because it is evident that the way of the Lord is here opposed to working of iniquity, & so likewise strength is opposed to being destroyed, (& yet withall I have alwaies judged it the safest way to interpret the Scripture in the largest sense,) therefore I conceive this Proverb may best be expounded thus; The way of the Lord, that is, mens observing the waies wherein God hath appoin∣ted them to walk, so it be done in uprightnesse of heart, is strength to the upright; to wit, in that it strengthens and preserves them from being destroyed, and that because such are also strengthened in other regards; by the spirit of God such are enabled both in prosperity & adversity to overcome all temptations, and are carried on continually from strength to strength, from one degree of grace to another: but destruction shall be to the workers of iniquity; to wit, because they walk not in Gods waies. So that the drift of this Proverb is to shew, that this plain sincere dealing is a surer means of security, then all sinfull carnall policy, & that the contempt and reproach that is cast upon this way doth not dishearten, but ra∣ther encourage and enflame the upright in their walking in it.

Vers. 30. The righteous shall never be removed, &c.] Though it may be truly said of the righteous, that they shall never be removed, in severall respects; for which see the Notes Psal. 13.4, & 15.5, & 16.8, & 55.22, & 125.1; yet here, by the antithesis of the following clause, but the wicked shall not inhabit the earth, we may probably conceive that these words are at least principally meant of the Lords preserving the righteous, & continuing them and their posterity for a long time together in the place of their habitation, & in the good estate they enjoy here in this world; for which see also the Notes Psal. 37.3, 9, 18. The opposition there∣fore between the two clauses of this Proverb may be conceived thus; The righte∣ous shall for ever continue in a blessed estate, in regard that they shall live for e∣ver in heaven, whereas the wicked shall not so much as abide in the earth: or thus; The righteous shall a long time live happily here in this world, both they

and their posterity, but the wicked shall soon be rooted out; for which see the Notes chap. 2.22. and Psal. 52.5.

Vers. 31. The mouth of the just bringeth forth wisdome, &c.] To wit, as being here∣in like a good tree that bringeth forth good fruit plentifully; (whence it is that speech is called the fruit of the lips, Isa. 57.19.) and therefore shall such a man be carefully preserved, even as such trees are: but the froward tongue shall be cut out; to wit, because it yields nothing but wickednesse & folly, even as men cut down barren and corrupt trees, that they may be cast into the fire. See the Note Psal. 52.5.

Vers. 32. The lips of the righteous know what is acceptable, &c.] That is, they speak those things which the righteous man knoweth do in truth deserve to be ac∣ceptable unto all men, & that will be acceptable to God & good men, and that because such a man will wisely weigh what he speaks before he speaks it: but the mouth of the wicked speaketh frowardnesse; that is, he knoweth not nor regardeth not how to speak any thing that is good, but his tongue is well acquainted with all kind of evill speaking, & accordingly his talk is continually wicked, and such as is justly distastfull to others.

CHAP. XI.

Vers. 1. A False balance is abomination to the Lord, &c.] See the Note Deut. 25.13. It is as if he had said, Though men may slight this sin of de∣ceiving men in this kind, & the offenders may haply boast of it, yet God abhorres it, yea it is to him abomination it self; and that because it is a sin that tends to the overthrow of humane society, because such multitudes are wronged thereby, poor men especially, that are forced to buy all by the penny in little parcells; & all this too under a pretence of exact justice. And observable it is, that the very instruments used in this way of deceit are said to be abhorred of God, which doubtlesse is only to shew how exceeding detestable this sin is unto God, and that such false balances and weights ought to be broken, or some other way destroyed. But a just weight (it is in the Hebrew, a perfect stone, because in those times they used to weigh with stones) is his delight.

Vers. 2. When pride cometh, then cometh shame; but with the lowly is wisdome.] Some understand this Proverb thus; that proud men, by reason of their folly, will be speaking those things, whereever they come, that tend to the shame & reproach of others; whereas the humble on the other side will be still speaking of wisdome. But the common stream of Expositours runneth another way: When pride cometh, then cometh shame; that is, When men through vanity and folly become proud, and are exalted in their spirits, shame usually follows them close at the heels: and that not only because proud men are usually hated of all men; because they are so ready to despise others, therefore others are as ready to despise and speak evil of them, tearming them proud & stately fools, &c. but also especially because God abhorres them, and so by his just judgements doth severall waies bring them to shame: but with the lowly is wisdome; and so they avoid that shame which is the portion of the proud, and on the other side are honoured amongst men; their

humble and prudent carriage makes them to be highly esteemed amongst men; God reveals his will and imparts of his grace more and more to them, and their wisdome maketh their faces to shine.

Vers. 3. The integrity of the upright shall guide them, &c.] That is, say some Ex∣positours, so that they shall avoid the snares of wicked men: but the perversnesse of transgressours, to wit, whereby they seek to insnare others, shall destroy them. But I conceive these words must be understood more generally: The integrity of the up∣right shall guide them; that is, it shall be a means to make them goe still in a right and safe way; & that because when mens hearts are upright, 1. that will not suf∣fer them to doe any thing that they know is displeasing to God upon any pre∣tence whatsoever, as hypocrites will, and 2. God will be sure to direct and pre∣serve and prosper such men in all their waies: but the perversnesse of transgressours shall destroy them; that is, it shall mislead them to their utter undoing.

Vers. 4. Riches profit not in the day of wrath, &c.] See the Note Chap. 10.2.

Vers. 5. The righteousnesse of the perfect shall direct his way, &c.] See the Note a∣bove vers. 3: but the wicked shall fall by his own wickednesse; to wit, from their pro∣sperous estate into many miseries & troubles, & at last into utter destruction•• but see the Note Psal. 34.21. and chap. 10.8.

Vers. 6. The righteousnesse of the upright shall deliver them; but transgressours shall be taken in their own naughtinesse.] Some would have the opposition of this Proverb to be this; that the righteous shall be delivered from the snares of the wicked, whereas on the other side the wicked shall be taken in, that is, by, their own naugh∣tinesse, by those wicked practices which they have divised against others. But I rather take it more generally, that though the righteous may fall into sin and troubles, yet they shall be delivered out of them; see the Note chap. 10.2: but transgressors shall be taken in their own naughtinesse; that is, they shall be irrecove∣rably destroyed; see the Note chap. 5.22. yea & many times cut off in the very act of their sins.

Vers. 7. When a wicked man dieth, his expectation shall perish, &c.] Some under∣stand this particularly of his expectation that he should oppresse Gods righte∣ous servants, or that he should be delivered from death by his riches & great∣nesse. But there is no reason why it should not be understood generally, to wit, that the wicked man is by death irrecoverably cut off from all the good he expe∣cted, either for the obtaining or enjoying of any earthly advantages, or especi∣ally for finding any mercy with God after this life is ended, & that because after death there is no more place for repentance; see the Notes also chap. 10.28. Job 8.11, 14, & 27. As for the following clause, & the hope of unjust men perisheth, it seems most probable that it is a mere repetition of the same thing, for the greater confirmation of it. Yet some conceive that one clause is meant of the wicked mans being cut short of the good he expected, and the other of the disappoint∣ment of those that had placed their hope in him; or else that the first clause is meant of the affection, the second of earthly things hoped for.

Vers. 8. The righteous is delivered out of trouble, and the wicked cometh in his stead.] This change God often worketh in this life, that the righteous being delivered,

the wicked man falleth into the same, the like, or greater tribulations: yea Solo∣mons aim in these words may be to shew, that the wicked man often falleth into those very mischiefs, which he had plotted to bring upon the righteous, and that God brings troubles upon them because they had troubled the righteous, yea and that by these troubles of the wicked the righteous are often delivered. But now it may be meant also of that great change that is made after this life is end∣ed, to wit, that whereas in this world usually the righteous are in great trou∣bles, & the wicked live in a prosperous estate; when death comes, then the righ∣teous are delivered and taken up into glory, and the wicked that flourished be∣fore are cast into endlesse miseries.

Vers. 9. An hypocrite with his mouth destroyeth his neighbour, &c.] That is, by his tempting them to embrace errours, or to doe any thing that is evil, (which is farthered much by the shew that he makes of piety;) & so likewise by his dissembling and pretending love to those against whom he hath plotted mischief, he destroyeth many, & as much as in him lyeth he seeks do destroy the righteous servants of God: but through knowledge shall the just be delivered; that is, by their knowing the evil of such errours & sins, and the danger of being in such compa∣ny, and so likewise by their wise discerning the hypocrisy and plots of such men, notwithstanding those fair words and flattering speeches wherewith they deceive the simple, the righteous are delivered from these snares wherein others are taken.

Vers. 10. When it goeth well with the righteous, &c.] That is, when they live long, & are enriched, and advanced to places of honour & magistracy, &c: the ci∣ty re••oyceth; to wit, not only because such men will be very instrumentall for the publick good, & will that way imploy all the good that God doeth for them; but also especially because God usually blesseth their endeavours, yea & the people for their sakes: and when the wicked perish, there is shouting; which the people durst not have done whilst they were in their prosperity. The reason of this shouting may be understood from that which is said before on the contrary concer∣ning the righteous. And for rejoycing at the ruine of the wicked, see the Note Psal. 58.10.

Vers. 11. By the blessing of the upright, &c.] This may seem to be annexed as one reason of the foregoing Proverb, why men are wont to rejoyce when it go∣eth well with the righteous, and when the wicked perish, that it is because by the blessing of the upright the city is exalted, that is, by their prayers & good counsell, and other their religious, prudent and profitable speech: but it is overthrown by the mouth of the wicked; that is, by their wicked & pernicious commands & counsels, by their false witnesses, perjuries & blasphemies, &c. Some Expositours do other∣wise conceive of those words, by the blessing of the upright, as that thereby is meant their bounty and good deeds, whereby they become a blessing to the people; or, Gods blessing the upright by encreasing the number of them, or any other way; or, Gods blessing on the people for the sake of the upright. But because the mouth of the wicked in the second clause is opposed to the blessing of the upright in the first, the first exposition is clearly the best.

Vers. 12. He that is void of wisdome despiseth his neighbour, &c.] That is, He not only despiseth him in his heart, but also speaks contemptuously of him by re∣proaching & reviling him; not considering (as he would doe if he were not void of wisdome) that he is a man as himself, and as capable of heaven as himself, though never so poor, mean, deformed, &c. & that it is God that hath made the difference betwixt him and the man he despiseth, and that he himself may become as blame-worthy any way as he is: but a man of understanding holdeth his peace; to wit, when he is so despised & reviled; or, he doth not despise his neighbour, and dares not therefore speak any thing to his disgrace, but winks at his infirmities. There is an∣other way which some goe in expounding this Proverb, to wit, that a man void of understanding despiseth his neighbour, namely, when he hears him speak, or when he is reproved by him; but a man of understanding holdeth his peace, that is, hearken∣eth to him when he speaks, or takes his reproofs patiently. But this exposition is not so clear.

Vers. 13. A tale-bearer revealeth secrets, &c. That is, the secret faults of men, or rather, those secret things that have been privately imparted to him upon condition of secrecy; & so hereby he discovers himself a faithlesse man; (for this the opposite clause implyeth.) It is in the Originall, He that walketh being a tale-bearer revealeth secrets: & in this expression, as the Hebrew word manifests, the tale-bearer is compared to some pidling pedlar, that having taken up severall wares in severall places, carrieth them up & down from one place to another, and is ready to open his pack in every place where he comes, for some little gain that he gets by the sale of his goods; and that because tale-bearers are usually idle persons, that wandring up and down, do spread abroad in every place where they come whatever they can any where get the knowledge of, in hope thereby to please, & to get some small matter of those to whom they tell their tales, which they neglect to get by their honest labour. But he that is of a faithfull spirit ••••••ea∣leth the matter; that is, He that is a faithfull-hearted man indeed, and not only a man of many words and promises, will not thus discover secrets.

Vers. 15. He that is surety for a stranger, &c.] That is, one to whom he is no way obliged to doe any such cou••tesy for him; or one whose estate or conver∣sation he knoweth not, see the Notes chap. 6.1, 2, 3: shall smart for it; which is in the Hebrew, shall be sore broken; to wit, his heart shall be broken with cares and grief, and his estate with losses and damages.

Vers. 16. A gracious woman retaineth honour, &c.] That is, As by the gracious deportment of her self, she gets honour, credit & esteem, not only with her hus∣band and family, but also amongst all that know her, yea and is an honour to her husband ••••others that have relation to her; so by the same means she doth also preserve both her own honour & theirs: whereas other women are only curious and sollicitou•• to preserve their beauty, or to uphold their wealth & greatnesse in the world; she propounds nothing to her self more, then that she may, by the use of all holy means, cherish all those saving and sanctifying graces which God 〈◊〉〈◊〉 wrought in her, & so may preserve the good repute ••he hath gotten by car∣rying her self as becomes a good woman: these are the chains and jewels and o∣ther

ornaments, wherewith she seeks to uphold her credit amongst men; and though she be never so many waies tempted to abandon these, that she may be brought under shame & reproach, it will be all in vain, she will persevere in those holy waies, and thereby still preserve her honour untainted: and strong men, that is, men able to endure great pains & labour, stout & hardy mighty men, retain riches; that is, as by their industry & labour, perhaps too by extortion and op∣pression, they get great riches, so by the same means they do also preserve them; which agreeth with that Isa. 49.24. shall the prey be taken from the mighty? The meaning of the Proverb is therefore this, that A gracious woman retaineth honour, as strong men retain riches; that is, that a gracious woman doth as strenuously hold fast her integrity, & so also doth as surely uphold her credit and good name, as the stoutest of men do preserve their wealth. I know that divers Expositours do otherwise expresse the drift of this Proverb: as that, whereas honour, the wo∣mans treasure, is gotten & maintained by meeknesse and gentlenesse, the chief graces of the female sex▪ 1 Pet. 3.4. yea after their beauty may be decayed; men quite contrary do usually get and preserve riches by oppression and violence: or, that the work of a wife is only to maintain her honour by her holy behaviour; but husbands must by much labour and industry both get and preserve riches. But the first Exposition is the most genuine.

Vers. 17. The mercifull man doth good to his own soul, &c.] To wit, not only be∣cause his own soul must needs be refreshed by the mercy that he sheweth to o∣thers, but also because God will be sure to reward him for it, & cause others al∣so in his distresse to shew mercy to him: but he that is ••ruell troubleth his own flesh; that is, he brings troubles upon himself, to wit, vengeance from God, and ter∣rours of conscience in the expectation of it before it comes. Many, I know, by the cruel mans troubling his own flesh do understand, his not allowing of himself so much as necessary food & raiment; or his being hard-hearted to his nearest relati∣ons, wherein the Prophet saith Isa. 58.7. that men do hide themselves from their own flesh. But the first Exposition is farre the clearest.

Vers. 18. The wicked worketh a deceitfull work, &c.] To wit, not so much be∣cause his work is to deceive others, as because his work will in the conclusion deceive himself: because God doth usually crosse him in his plots & enterprises, though carried on with never so much diligence, power & policy; & because he usually fails of the hope he propounds to himself in this life, whether of the secre∣cy of his sin, or the blisse & prosperity of his outward estate, either by reason the terrours of his conscience deprive him of all comfort therein, or by reason that God suffers him not long to continue in his supposed happinesse, or at least he shall not leave it, as he expected, to his posterity▪ & lastly because whatever he doth in a way of religion for the good of his soul shall doe him no good at all, his very prayers & alms, &c. shall deceive him: see the Note Job. 15.35. But to h••m that soweth righteousnesse, that is, that doth much good, & walketh diligently in all the ways of righteousnesse: shall be a sure reward; to wit, either here or here∣after, & a plentifull reward too, as the husbandman receives his seed with great encrease: see the Notes Psal. 122.9. & 126.5.

Vers. 21. Though hand joyn in hand, &c.] It is in the Originall only, Hand in hand, or, Hand to hand; & by reason the expression is so concise, every Interpre∣ter almost gives a severall interpretation of the words. But even according to our Translation, Though hand joyn in hand, the wicked shall not be unpunished, there may be severall expositions given of these words. But yet doubtlesse that Expo∣sition which is the most common is far the clearest, to wit, that though never so many wicked men do joyn together in any wicked work, as haply in conspiring to∣gether against the righteous, and though they should enter into leagues with o∣thers (which is usually done by joyning of hands, according to that Lam. 5, 6. We have given the hand to the Egyptians & to the Assyrians, to be satisfied with bread) and so agree together to help one another; or, more generally, though wicked men may have never so many and never so mighty friends to defend them, yet they shall not be unpunished, but both he and his children shall be destroyed: which last may seem to be implyed, because of the opposite clause that follows, but the seed of the righteous shall be delivered; that is, not himself only, but his seed also shall be delivered, both from the conspiracies of the wicked, and from all o∣ther dangers they are in. And thus whilest one wicked man cannot be delivered by the help of many, the righteous man on the contrary is the cause of delive∣ring many.

Vers. 22. As a jewel of gold in a swines snowt, so is a fair woman which is without ••iscretion.] That is, As a jewel of gold is not seemly in a sows ••now••, it is pitty such a gemme should be disposed of in such a place, because of her deformity, and because it will not restrain her from rooting in the mire, where she will be sure to defile it in the dirt; nor is it indeed any ornament to her, but rather a cause that her deformity is the more viewed: so neither is beauty seemly for a foolish wicked woman, that is as it were brutish and void of reason, because it suits not with her evil qualities, & because she will be sure to abuse & defile it with pride and uncleannesse; & it is rather a dishonour then any ornament to her, in that the more famous she is for her beauty, the more her vices are also discovered and talked of.

Vers. 23. The desire of the righteous is only good, &c.] That is, say some Exposi∣tours, The desire of the righteous is constantly and only to doe good to all; though they cannot alwaies doe what they would, yet this only they desire: on the other, side, the expectation of the wicked is wrath; that is, they are al∣waies in hope, according to their desires, to proceed in a way of wrath against men, by doing them some evil or mischief, and so are desi∣rous alwaies to doe more mischief then they are able. Thus some, I say, expound these words, holding that the drift of this Proverb is, to shew, that the righteousnesse & wickednesse of men is chiefly to be judged of by their desires. But now the most of Expositours do otherwise conceive of the drift of this Proverb, namely, that it is to shew the blisse of the righteous, & the misery of the wicked: only they differ in giving the sense of the severall tearms in both clauses. For some understand by good in the first clause, that good which the righteous desire to doe, & others the good which they desire to obtain; and so

for the second clause, some by wrath understand the wrath of the wicked, others the wrath of God poured forth upon the wicked. But indeed I conceive they may be both joyned together, and so the opposition of both clauses may thus be conceived, The desire of the righteous is only to doe that which is good in Gods sight; that is, the chief current of their desires runneth that way, so far as they are righteous it is so with them, they delight in the law of God after the inward man, willing in all things to live honestly, Heb. 13.18: & accordingly the good which they desire and expect hereby, as namely the good favour & blessing of God here, and life eternall hereafter, they shall be sure to obtain; & so their desires end in good, or their desires accomplished are good; for when, through ignorance or inordinate affections, their desires are not such as they ought to be, God will not satisfy them. But now on the other side, the desires, & so the expectation also, of the wicked is only evil; as namely in that usually they proceed from wrath, and tend to the pouring forth of their wrath upon the righteous: & accordingly their expectation must needs be of wrath, the guilt of their consciences working in them that which the Apostle calls Heb. 10.27. a certain fearfull looking for of judge∣ment and fiery indignation, which shall devour the adversaries: or their expectation must needs end in wrath, not only because their wicked desires and hopes must needs bring the wrath of God upon them, according to that of the Apostle Rom. 2.8, 9. indignation and wrath, tribulation and anguish upon every soul of man that doeth evil; but also because when God executes his judgements on them, both the fru∣strating of their designs and hopes, and the misery that otherwise they undergo•• doth make them vex and fret, and even as mad men to rage against God.

Vers. 24. There is that scattereth, &c.] See the Note Psal 112.9: and yet encreas∣eth; to wit, if he giveth liberally, yet with respect to his estate, & not more then is meet: which is to be added from the opposite clause, & there is that withhold∣eth more then is meet, but it tendeth to poverty; not only because sometimes such covetous fools cannot find in their hearts to part with their money, even when it might have been done in some way for their own worldly advantage; but espe∣cially, because God for their hard-heartednesse to the poor curseth and scatter∣eth their estates.

Vers. 25. The liberall soul, &c.] See the Note above vers. 17: shall be made fat; that is, he shall richly be rewarded, not only with spiritual & eternall blessings, but even with temporal blessings also, both for the health of his body, and the great encrease of his estate: & he that watereth; that is, that relieveth the wants of the poor, that they may be able to live, even as a gardener watereth his herbs and plants when in a time of drought they are even ready to die: shall be watered also himself; that is, blessed from heaven, both with an encrease of wealth and grace, whereby he may be made both more able, and more chearfully ready still to relieve the poor in their necessities. The similitude may be taken from springs, that are filled with water as fast as they empty themselves, whereas if they be stop∣ped, they grow empty, the water diverting it self some other way: and we find it u∣sed Isa. 58, 11. to the very same purpose; And the Lord shall —satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a

spring of water, whose waters fail not. The Proverb may also be meant of their en∣creasing in knowledge that instruct others, according to that 1 Cor. 3.6. I have planted, Apollo watered, &c.

Vers. 26. He that withholdeth corn, the people shall curse him, &c.] And so, though they sin in cursing, God will hear and revenge their cries and complaints. Yea observable it is, that this must needs be thus, especially in our land, where corn serves us both for meat and drink, because we have not wines & such pure waters to drink as are in other countries. But blessing shall be upon the head of him that selleth it; see the Note chap. 10.6.

Vers. 27. He that diligently seeketh good, &c.] That is, to doe that constantly which is good in Gods sight, or rather, to benefit those amongst whom he lives: procureth favour; to wit, both from God and man: but he that seeketh mischief, it shall come unto him; see the Notes chap. 5.22. and Psal. 10.2.

Vers. 28. He that trusteth in his riches, &c.] That is, that placeth his happinesse & safety in them, & therefore cares not by what means he gets them, nor how close-fisted he is to the poor, nor what evil he doth, because he thinks his wealth will secure him: shall fall; that is, shall be brought down & fall into mischief, and that because he resteth upon such transitory things, that will fail him & be gone in an instant; or rather, he shall fall, to wit, as withered leaves fall from a tree when the wind blows upon them, according to that Isa. 64.6. we all do fade as a leaf, and our iniquities like the wind have taken us away. For this may seem the more pro∣bable, because of that which follows in the opposite clause, but the righteous, to wit, because he trusteth only in God, shall flourish as a branch; see the Note Psal. 1.3. And indeed as a living branch that continueth firmly fixed in the tree, though in the winter it may seem withered, yet in the spring it will flourish a∣gain; so the righteous, though they may seem to be forlorn in the hour of adver∣sity, yet in due time shall be sure to flourish again.

Vers. 29. He that troubleth his own house, &c.] To wit, by continuall quarrelling & unquietnesse in his family, & law-suits with others abroad, by idlenesse, or improvident ordering his family or affairs, by profuse wasting his estate, by ex∣tream niggardlinesse, or any other way of wickednesse, that draweth the curse of God upon his estate & family: shall inherit the wind; that is, shall bring all to nothing; or, what he hath or gets, he will be no more able to keep, then a man is able to lay hold on and retain the wind: and the fool shall be servant to the wise in heart; that is, such a fool as thus troubleth his house, shall not only loose all that he had, but besides he shall not long be master of himself, but shall become a ser∣vant, haply a bond slave (for in those times men in great want were wont to sell themselve for servants) to him that hath been wiser to take care of his estate; see the Note chap. 10.8. There is another exposition given of the first branch, which is not improbable: He that troubleth his own house shall inherit the wind: that is, He that is ever jangling and quarrelling in his family, shall be sure of continuall storms and uproars, others becoming thereby as violent as himself, and so he shall never have any peace in his house. But the former exposition is generally follow∣ed by Interpreters.

Vers. 30. The fruit of the righteous is a tree of life, &c.] That is, say some Expo∣sitours, their righteousnesse will be a means of life to them; see the Note chap. 3.18. But rather the meaning seems to be, that the benefit which men may get by the example, the counsell & instruction of the righteous, is no lesse then life, yea life eternall, & that therefore there is little reason why such men should be despi∣sed, as usually they are, in the world. Yea observable it is, that this fruit of the righ∣teous doth restore life to dead men, which the tree of life in the garden of Eden could not doe. Now in the following clause there is one speciall instance given of this fruit of the righteous; and he that winneth souls (it is in the Hebrew, he that taketh souls) that is, that taketh them with the sweetnesse of his speech, and so per∣swades them to embrace his saving doctrine, or that is a means of saving souls, is wise; that is, he approves himself to be a wise man, both because there is much wisdome to be used in this work of winning souls, and because this service above all God will be sure abundantly to reward.

Vers. 31. Behold, &c.] As if he should have said, This which I tell you now may be observed to be true by daily experience; or, is a strange and wonderfull thing, & therefore very considerable: the righteous shall be recompenced in the earth; that is, God will make them smart for their sins here in this world: much more the wicked and the sinner; that is, much more therefore shall they receive the reward of their wickednesse, either here in this world, or however eternally hereafter. Some of our best Expositours would have the Lords rewarding the righteousness of the righteous here in this world to be also at least included in the first clause: but I see not how that can agree with the following clause, much more the wick∣ed & the sinner. The meaning of the words we have cleared by the Apostle, 1 Pet. 4.16, 17. where he alludes to this passage of Solomon.

CHAP. XII.

Vers. 2. A Good man obtaineth favour of the Lord, &c.] That is, though he may be out of favour with the world, yet God of his free grace, when∣ever he seeks to him, will shew himself favourable to him, & do him good: but a man of wicked devices will he condemn; and so also punish him, to wit, though he may flourish for a time, & may justify himself, and may haply by his crafty hiding of his wickednesse deceive many, and though however he shall be surely applauded by the men of the world.

Vers. 3. A man shall not be established by wickednesse, &c.] That is, He shall not be established as long as he liveth in any way of wickednesse, & he shall not secure himself from danger by any wicked practises; but, on the contrary, he shall be utterly rooted up: which is implyed from the following clause, but the root of the righteous shall not be moved; that is, though they may be shaken with many storms of afflictions, yet they shall not be overturned by the roots; or, though they spread not upwards so loftily as the wicked do, yet by their righteousnesse they shall be unmoveably established: see the Note chap. 10.25.

Vers. 4. A vertuous woman is a crown to her husband, &c.] That is, she is an ho∣nour to him, his chiefest & choicest ornament, and consequently the continuall

rejoycing of his heart; she is what woman was by creation appointed to be, 1 Cor. 11.7. the glory of the man, who is her head: but she that maketh ashamed is as rottennesse in his bones; that is, she is a continuall heart-breaking grief and vexati∣on to him, which pierceth so deep, that it wasteth his strength, & consumeth not his flesh only, but his bones also. And thus the wise that was made of a bone of the husband becomes an incurable disease to him, even as rottennesse in his bones.

Vers. 5. The thoughts of the righteous are right, &c.] That is, to doe that which is every way just, and to give every man his right; see the Note chap. 11.23: but the counsels of the wicked are deceit; to wit, how they may deceive men, and that ma∣ny times by cloaking their wickednesse under fair pretences and professions of honesty and good intentions.

Vers. 6. The words of the wicked are to lye in wait for bloud, &c.] They tend to the destroying of men both in soul & body, see the Note ch. 1.11, 19; as, by consulting to∣gether how to effect it, by bearing false witnesse against them, by seeking to draw them into their snares by their flatteries, &c: but the mouth of the upright shall deliver them; that is, those for whose lives the wicked lye in wait; to wit, by giving them warning of their danger, by disswading the wicked from such bloudy practices, by pleading their cause before the magistrate, by stirring up others to appear in their defence, & many other waies.

Vers. 7. The wicked are overthrown, & are not, &c.] See the Note Psal. 37.36. both they & their families are overthrown: which is implyed by the following clause, but the house of the righteous shall stand; that is, not they only, but their fa∣milies also shall be established in an estate of happinesse.

Vers. 8. A man shall be commended according to his wisdome, &c.] That is, as a man is more or lesse spiritually wise & godly, & manifests it in word & deed: but he that is of a perverse heart, & manifests it in his speech & behaviour, & therefore is indeed no better then a fool, though otherwise never so carnally wise, shall be despised. The main drift of the Proverb may be to shew, that though the counsels and enterprises of the godly-wise may be unsuccessefull for a time, and seem to produce very sad effects, yet at last they shall have their due praise; and that though, on the other side▪ the wicked may be successefull and prosper for a while, yet in the conclusion they shall be despised for their folly.

Vers. 9. He that is despised, &c.] That is, He that having modest thoughts of himself, aspireth not after things too high for him, and so liveth in a plain way without any pomp or state, being willing to live in some honest calling, and if need be, to work with his own hands, and so is slighted and despised in the world; & hath a servant, that is, and yet as meanly as he lives, he hath wherewith to main∣tain himself & his family, at least he is able to keep one servant for the easing of himself, the furtherance of his businesse, & the advancement of his estate: is bet∣ter then he that honoureth himself, and lacketh bread; that is, is in a better condition then he that boasts of his great parentage, & carrieth himself as some great man, and yet even then perhaps hath not at some times so much as bread to eat; or, that makes a great flourish in rich attire and the state of his attendance, and so comes to extreme poverty and want.

Vers. 10. A righteous man regardeth the life of his beast, &c.] And therefore much more will such a man shew mercy to poor men, when he sees them in want, and shew pitty to his servants and those of his own family: but the tender mercies of the wicked are cruel; that is, they, in stead of being mercifull, are cruel, even to those that are men as themselves, & much more therefore to their beasts: or, even those a∣ctions of theirs which carry the fairest shew of mercy have cruelty mixed there∣with; when they deal cruelly with men, & yet pretend great mercy, in that they do not proceed to greater extremities, & so their mercies are but at the best a lesser kind of cruelty; and so likewise, when they give almes to the poor of that which they have gotten with grinding the faces of other men, or with their alms do adde such base reproachfull language, that this wounds the hearts of the re∣ceiver more then their alms can refresh them; or, when they pretend to shew mercy to a man, but it is with a purpose to doe him some mischief; and so many other waies that might be added.

Vers. 11. He that tilleth his land shall be satisfied with bread, &c.] And so he ap∣proves himself to be a wise man: which is implyed by the following clause, but he that followeth vain persons (see the Note Judg. 9.4.) is void of understanding; and so shall come to beggery, and want bread to eat. And thus the opposition of these two clauses is more fully expressed Prov. 28.19.

Vers. 12. The wicked desireth the net of evil men, &c.] Severall waies is this Pro∣verb expounded by Interpreters. 1. Some take it thus; that when wicked men, that have no root of true piety in them, see how some other evil men prosper and thrive by waies of rapine & fraud, catching men in their net, & gathering them in their drag, as the Prophet speaks Habak. 1.15. they earnestly covet the wealth which they get, & thereupon are eager to learn their devices, and to goe the same way to work as they do, yea and to joyn in society with them, that they may be sharers with them in their great gains: but the root of the righteous yieldeth fruit; that is, their piety & uprightnesse of heart, which as a root under ground is not seen by the eyes of men, makes them as a tree that being well rooted doth flou∣rish & bring forth fruit, and so they have what is sufficient for them, without any such injurious vile courses, as wicked men take to enrich themselves, & herewith they are well contented. 2. Others conceive the meaning of the Proverb to be this; that wicked men desire that which none but evil men can desire, namely, to draw men into the waies of perdition, or to insnare them some way or other, that they may spoil them of their lives or estates; yea that this is a sport and delight to them, in the prosecution whereof they can be content to endure any hard∣nesse or labour, as fishers & fowlers and huntsmen will in following their game: but the root of the righteous yieldeth fruit; that is, though they be of those whom the wicked seek to ensnare, yet they shall flourish for all this, and will be never a whit the lesse serviceable to God in their places for them; or, they are so far from de∣siring to spoil others, that they are ready to give of their own for the relief of o∣thers. 3. Some understand it thus; that the wicked desire to enrich themselves in their sinfull practices, and that their plots may be successefull; but their devi∣ces are usually blasted, and they seldome enjoy the fruit of their desires: but the

root of the righteous yieldeth fruit; that is, they only enjoy the fruit of their de∣sires, though a while they may seem to be in a withering condition, yet they shall flourish again. And 4. some read the first clause thus, The wicked desireth the for∣tresse of evil men; & accordingly they take the meaning of the Proverb to be this, that the hope of wicked men, when they are in trouble, is still in such as them∣selves; they desire to be protected by them, or, they desire to defend them∣selves as they do, by their riches, policies, and power; and it may be all in vain: but the root of the righteous yieldeth fruit; that is, they need no such fortresses, their righteousnesse doth effectually preserve them.

Vers. 13. The wicked is snared by the trangression of his lips, &c.] That is, he draw∣eth down the judgements of God & just destruction upon himself by the wicked∣nesse of his lips; or, by his own words, wherein unadvisedly he often overshoots himself, he is many times intangled, & brought into great troubles & inconveni∣ences amongst men: but the just shall come out of trouble; to wit, by the wisdome & righteousnesse of his lips; or, the meaning may be this, that though he may come into trouble by the words of wicked men▪ or by his own words, whether by speaking his conscience and what he ought to speak, or by speaking any thing unadvisedly, yet God will deliver him out of his troubles.

Vers. 14. A man shall be satisfied with good by the fruit of his mouth, &c.] The drift of this Proverb may be to shew, that not only the good works of the righteous shall be rewarded, of which he speaks in the following clause, and the recompence of a mans hands shall be rendered unto him, but even his good words also. But the first clause I conceive implyes more then so, namely, that a good man shall receive abundant blessings from God, as the reward of the good which with his mouth he hath done unto others; as he hath satisfied many with the wisdome & graci∣ousnesse of his words, so shall himself be satisfied with many blessings from God. And then for the last clause, one of our best Expositours understands it thus: & the recompence of a mans hands shall be render'd unto him; that is, by using his mouth well he shall peaceably enjoy what he hath gotten by the labour of his hands, whereas many by the folly of their lips come to be stripped of all their estates.

Vers. 16. A fools wrath is presently known, &c.] And so he doth hereby excee∣dingly shame and dishonour himself: which is implyed in the following oppo∣site clause, but a prudent man covereth shame; that is, he suppresseth the folly of his passion, which, together with his unseemly behaviour, in his anger, being discove∣red, would have redounded much to his reproach & shame. Some understand this last clause otherwise, namely, that a prudent man covereth shame, by passing by the reproaches that are cast upon him, or the shame & dishonour that is any other way done him, taking no more notice of it then if it had never been; and that not in hope of getting the fairer advantage hereafter to be revenged on them, but be∣cause having withstood the first violent boiling up of his passion, he can after∣ward the more easily keep his spirit in order; or because he can patiently endure reproaches and wrongs, and will rather suffer then revenge. But the former ex∣position is the best.

Vers. 17. He that speaketh truth sheweth forth righteousnesse, &c.] That is, He

that makes a conscience in his ordinary talk to speak nothing but truth, will speak nothing but what is just, & what becomes a righteous man to speak, when he is called forth in publick to be a witnesse: for that this is implyed, the fol∣lowing clause sheweth, but a false witnesse, deceit; that is, a man that is inured to lying, when he is called to be a witnesse, will utter deceit, that is, he will deceive the judge & others with his lies; or, though he maketh a shew of truth, and per∣haps speaks somewhat of truth, yet it shall be done in such a cunning way, that it shall tend to the overthrow of the righteous mans cause. Or else we may under∣stand it thus; He that speaketh truth, to wit, when he is called to be a witnesse, sheweth forth righteousnesse, that is, sheweth himself thereby to be a righteous man: but a false witnesse, deceit; that is, such a one sheweth himself thereby to be a frau∣dulent person. Or thus; He that speaketh truth in his testimonies doth thereby promote the doing of justice; or, will not be afraid to declare boldly what is just: but a false witnesse furthers deceit.

Vers. 18. There is that speaketh like the piercings of a sword, &c.] It is as if he had said, as appears by the opposite clause, that there are a company of fools, whose words do wound men like sharp swords; see the Note Psal. 57.4. And many waies this may be done: as by drawing men into any errour or wickednesse to the manifest destruction of their souls; by setting men together by the ears; by reviling & slandering, &c. And so likewise that which followeth, that the tongue of the wise is health, that is, a means of health to men, may be done severall waies: to wit, by curing men of their errours & sins; by pleading in the defence of the in∣nocent•• by pacifying offended minds, & making peace between those that are at variance; by satisfying scrupled consciences, and comforting the heavy-hear∣ted, &c. But because both in the foregoing and following verses Solomon may seem to speak concerning witnesses, therefore some understand this Proverb also particularly of them; to wit, that there are some that, by swearing falsly against the innocent in judgement, do as much as in them lyeth wound them mortally; but that then the wise, by examining their testimonies, and by using other means to clear those that are thus falsly accused, do heal these wounds, and preserve the lives of those that were in so great danger. Yet I conceive it is best to take the words in the more generall sense.

Vers. 19. The lip of truth shall be established for ever; but a lying tongue is but for a moment.] This may be understood severall waies. As 1. that he that speaketh truth will not vary in what he saith, but will alwaies speak the same thing, whereas the li∣ar will be now in one tale, and by and by in another. Or 2. that truth shall at last prevail against errour: though truth may be overborn for a time, & errour may be then cryed up for truth; yet this shall be but a while thus: the time shall soon come, that maintainers of errour shall proceed no farther, for their folly shall be manifest unto all men, 2 Tim. 3.9. and then the truth shall again prevail. Or 3. that he that speaketh the truth may stoutly stand to what he hath spoken, no man shall be able to convince him of falshood; and though he may be falsly accused, or su∣spected of falshood, yet his innocency herein shall at last be cleared: whereas the liar, though he may outface men for a while, shall soon be discovered and proved

to be a liar. Or 4. that the man that constantly makes a conscience of speaking the truth, shall be blessed from heaven here, and live for ever in heaven hereaf∣ter; but that on the other side, though men may seem to thrive by lying for a time, yet they shall soon find it otherwise, and without repentance shall be eter∣nally punished. And indeed I see not but that all these may be intended in the words.

Vers. 20. Deceit in the heart of them that imagine evil, &c.] The meaning of this is, either 1. that those that imagine mischief against the righteous have ma∣ny plots in their hearts, whereby they hope to deceive them, & bring them into trouble, but that hereby they shall certainly bring upon themselves extream grief & vexation of spirit; which is implyed in the opposite clause, but to the coun∣sellers of peace is joy: the one shall have much trouble & sorrow, through the dis∣quiet of their own minds, the terrour of their consciences, & the curse of God upon them; the other much joy, through the blessing of God upon them, and the sweet refreshings of their own consciences. Or 2. that such plotters of deceit & mischief may glory & rejoyce therein for a time; but that true joy shall be only to the counsellers of peace, with whom it shall be well, notwithstanding the plots of the wicked against them. Or 3. which to me seems the clearest Exposition, that the plots of the wicked against the righteous will deceive them, & bring the evil intended against the righteous upon themselves, to their great vexation & torment; whereas those that seek the good and peace of others shall have great joy & comfort thereby: see the Note chap. 11.18.

Vers. 21. There shall no evil happen to the just, &c.] That is, nothing that is tru∣ly evil, nothing shall come upon them in a way of vengeance, or shall tend to their destruction, but only to try them, & purge them, & do them good, Rom. 8.28: but the wicked shall be filled with mischief; that is, they shall be overwhelmed, inwardly with terrours, & outwardly with the judgements of God upon them.

Vers. 22. Lying lips are an abomination to the Lord, &c.] To wit, Not only be∣cause lying is in it self a sin most hatefull to the God of truth; but also because liars do usually deal unfaithfully with men, breaking their promises, & not car∣rying themselves according to that they have with their lips professed: whence the opposite clause is thus expressed, but they that deal truly, to wit, both in word and deed, are his delight. Lying alone makes men abominable to God; but God de∣lights only in those that both speak the truth, and deal truly.

Vers. 23. A prudent man concealeth knowledge, &c.] See the Note chap. 10.14: but the heart of fools proclaimeth foolishnesse; that is, their hearts do set their tongues on work with all eagernesse to make known their folly to all men where they come, to wit, by their vain ostentation of themselves, and by their foolish and ig∣norant and wicked speeches: Such a man, as Solomon saith elsewhere Eccles. 10.3. saith to every one, that he is a fool; he cannot conceal his folly, as the prudent man concealeth his knowledge.

Vers. 24. The hand of the diligent shall bear rule; but the slothfull shall be under tri∣bute.] It may be read, but the deceitfull shall be under tribute. And well indeed may those two be joyned together; because slothfull persons, to supply their wants

caused by their sloth, or to avoid labour, are wont by any false and fraudulent courses to shift for themselves.

Vers. 25. Heavinesse in the heart of a man maketh it stoop; but a good word maketh it glad.] That is, even one word of commiseration or comfort; especially any word of promise out of Gods word, which is called a good word, Jer. 29.10. I will visit you, and perform my good word towards you, in causing you to return to this place.

Vers. 26. The righteous, &c.] To wit, though he be in never so afflicted a con∣dition, is more excellent, (or, more abundant,) that is, is indeed richer, & hath more true worth in him, is more honoured of God & good men, and is every way in a better condition, then his neighbour, to wit, though never so great in the world: and that because such a one is rich in grace, & an heire of heaven, which is farre better then all worldly greatnesse; and because he is well contented with his estate, and consequently his way is answerable to his hopes; which is implyed in the fol∣lowing clause, but the way of the wicked seduceth them. And this may be understood severall waies: as 1. that they flatter themselves with vain hopes of happinesse in their waies which will deceive them, see the Note chap. 11.18; or 2. that their way of heaping up wealth, & making themselves great in the world, whereby they seek to excell others, & for which they think themselves more excellent then the righteous, doth indeed deceive them, because for all this they are but contempti∣ble men; or 3. that the reason why the wicked do not seek after the forementio∣ned excellency of the righteous is, because they see that wicked men flourish and prosper in their way; or 4. that the pleasure and content which wicked men, through the corruption or their nature, take in their lewd waies, keeps them from the waies of righteousnesse, and draws them away still farther and farther into all kind of wickednesse.

Vers. 27. The slothfull man roasteth not that which he took in hunting, &c.] The most received exposition of these words is this, That as the hunter doth many times loose the venison which, with much labour & craft, he hath gotten in hunt∣ing, his dogs sometimes eating it up, and the keepers of the park at other times taking it away; so the slothfull man usually never enjoyeth what he hath gotten by much fraud and oppression (see the Note Gen. 10.9.) either because through mere sloth he is not carefull to keep it from perishing; or because the curse of God bereaves him of it, or cuts him off by death, or giveth him over to such un∣reasonable covetousnesse, that he cannot find in his heart to spend it upon him∣self. But yet there is another way of expounding these words, which seems very probable; namely, that the slothfull man will not labour, & therefore it cannot be said that he rosts what he took in hunting, that is, that he eats what he hath got∣ten by his labour: no, either such an one must not have to eat, or else he must live upon other mens labours, perhaps of what he gets by fraud & deceit. In op∣position whereto it is said in the next clause, but the substance of a diligent man is precious; to wit, either 1. because his substance is great, he hath plenty of gold and silver and other things which men esteem precious; or 2. because men are wont most to esteem that which they have gotten with their own hard labour; or 3. because substance so gotten is like to be continued to men, that so they

may enjoy it, and use it to their comfort. But see the Note also Psal. 37.16.

CHAP. XIII.

Vers. 1. A Wise son heareth his fathers instruction; but a scorner heareth not rebuke.] No not the rebuke of his own father; and therein sheweth him∣self to be a fool. For the word scorner, see the Note Psal. 1.1.

Vers. 2. A man shall eat good by the fruit of his mouth, &c.] That is, By speaking of good things to others, men shall benefit themselves, in that they shall become the wiser & the holier thereby: but the soul of the transgressours shall eat violence; that is, by speaking wickedly such men become more violently wicked. But the words may be better taken in a more generall sense: A man shall eat good by the fruit of his mouth, that is, he shall fare the better for the good he hath done by using his mouth well, he shall enjoy those blessings that shall be very sweet & delightfull to him, see the Note chap. 12.14. and so it shall be likewise with him for his righ∣teous & religious behaviour; which is implyed by the following opposite clause: but the soul of the transgressours, to wit, that break Gods laws, & abuse their mouths to evil speaking, shall eat violence, that is, shall for their violence & cruelty both in word and deed be requited with violence, namely, with such bitter miseries as they would never endure, but that they should come upon them with unresistable violence. See the Notes chap. 1.31, and 10.6.

Vers. 3. He that keepeth his mouth, keepeth his life, &c.] That is, He that is spa∣ring in his speech, slow to speak, as the Apostle calls it, Jam. 1.19. scarce ever spea∣king without good deliberation, doth thereby avoid many deadly dangers: but he that openeth his mouth wide, that is, the man that is full of talk, & will out with any thing that comes into his mind, shall have destruction, that is, his tongue ma∣ny times cuts his own throat. Because the mouth in man is, as the gates are in a ci∣ty, with care to be observed both for the opening and shutting of it, especially in dangerous times, hence is this expression of keeping the mouth: see the Note also Psal. 141.3.

Vers. 4. The soul of the diligent shall be made fat.] See the Note chap. 11.25.

Vers. 5. A righteous man hateth lying, &c.] To wit, both in himself and others, and that in it self, as looking upon it as a loathsome abominable thing; & there∣fore he is reverenced and honoured by those that know him, his name is sweet a∣mongst men as a precious ointment: for this is implyed in the following oppo∣site clause, but a wicked man is loathsome and cometh to shame; to wit, for his lying. But that which is intended in these words is this, that though such a man be loa∣thed and reproached by every man when his lying comes to be discovered, and though he be brought to that shame, that scarce any body will believe any thing he saith, yet he will not leave his lying, but loves it still.

Vers. 26. Righteousnesse keepeth him that is upright in the way, &c.] It secures him from being drawn out of the way by any temptations, and defends him against all flanders and dangers whatsoever: but wickednesse overthroweth the sinner; that is, it carrieth him violently into sin, so that he hath no power to avoid it, it overturns

his designs, and at last utterly destroyes him. See the Notes Psal. 25.21. & chap. 10.29, and 11.3, 5, 6.

Vers. 7. There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet hath great riches.] Many severall expositions are given of this Pro∣verb▪ as, that many a man that hath nothing raiseth himself to great riches, and that others that have great riches bring themselves to poverty; or, that there are some that being poor make themselves rich by being well contented with their condition, and that there are others again that being rich make themselves poor by their covetousnesse, being as greedy as if they had nothing, and scarce wil∣ling at any time to spend any thing upon themselves; or, which seems the best, that many a man that is a very beggar makes a vaunting shew of very great ri∣ches, (see the Note chap. 12.9.) and that on the other side many a rich miser pretends himself to be very poor. And this is also most true concerning mens spirituall estates.

Vers. 8. The ransome of a mans life are his riches; but the poor heareth not rebuke.] The aim of this Proverb seems to be, the setting forth of the commodities & dis∣commodities both of riches & poverty, and to shew that even in this regard the rich are in a worse condition then the poor. The discommodities of riches that seem to be implyed in these words are these: 1. that because of their riches they are the bolder to transgresse the law, to gather wealth by unjust means, and to be injurious to others, & so do many times bring themselves into trouble, and not seldome even to the endangering of their lives; & 2. that however their lives are usually in danger, either by reason of thieves & robbers, or of false accusers, ty∣rants & oppressours. But then this commodity the rich man hath by his riches, that they will help at such a dead lift, herewith he can stop the mouths of those he is in danger of, and so ransome his life, and procure his peace, as it was with those Jer. 41.8. Slay us not (say they to Ishmael) for we have treasures in the field, &c. so he forbare, and slew them not: see the Note chap. 10.15. But then on the other side, the discommodities of the poor are very many: only this commodity there is in poverty, that the poor heareth not rebuke; so far he is from being in danger of his life, that he shall not be so much as rebuked or reviled: to wit, either 1. because the poor man is not in danger to be rebuked for his ill-gotten goods, as the rich man is; or else 2. because his poverty will make him afraid to offend, or to be inju∣rious to others, and so freeth him from trouble; or 3. because there is nothing to be gotten from him, & therefore neither robbers nor false accusers will med∣dle with him; or 4. because even out of pity, when they have offended, men are ready to passe by the poor, not taking any notice of their offences, yea sometimes out of a slighting of them, not looking upon them as any way considerable.

Ver. 9. The light of the righteous rejoyceth, &c.] That is, The prosperity, the comfort, the knowledge & holy conversation of the righteous shineth brightly & glorious∣ly, encreasing still more & more, even as the sun doth, (from whence the similitude seems to be taken) that rejoyceth as a strong man to run a race, Pro. 19.5. & so shall doe unto eternity: see the Note chap. 4.18, 19. Because those things that flourish do seem as it were to rejoyce, as the Poet saith concerning the flourishing of all the

in the spring, Omnia nunc rident nunc formosissimus annus, and with all, because the shi∣ning light of the righteous (according to the foregoing Exposition) is matter of much joy both to themselves & others, therefore it is said that the light of the righ∣teous rejoyceth; see the Note Psal. 97.11. But the lamp of the wicked shall be put out; that is, the prosperity of the wicked, which compared with the prosperous estate of the righteous, is but as a candle in comparison of the sun-shine, shall either be violently put out on a sodain, or else by degrees consume away to nothing, and so shall end in sorrow; see the Notes Job 18.5, 6. & 21.17. Yea so shall it also be with the shew which the wicked sometimes make of knowledge & holi∣nesse, it shall come to nothing. This I conceive is the full meaning of the Pro∣verb. Yet some understand the first clause, the light of the righteous rejoyceth, of the peoples rejoycing in the exaltation & prosperity of the righteous; for which see the Note chap. 11.10.

Vers. 10. Only by pride cometh contention, &c.] That is, pride tends only to contention; or, pride is the chief, & in a manner the only cause of contention; or rather, pride alone is usually the cause of contentions amongst men; though there be no injury done him, nor no cause of quarrelling, yet the proud man, meerly out of pride, will take some occasion or other to quarrell with men, either by being injurious to them, or by taking some offence causelesly; & all this be∣cause he is foolish, (see the Note chap. 11.2.) and yet withall thinks no man so wise as himself, & so will hearken to no counsell & advice of others, either for the preventing of contentions, or the making of peace: which last is implyed by the following clause, but with the well-advised is wisdome; that is, the humble are wile, and so will do nothing rashly, but upon mature deliberation, & will be ready to hearken to the advice of others, and by that means they are carefull to avoid contentions, and are all for peace.

Vers. 11. Wealth gotten by vanity shall be diminished.] That is, that which is got∣ten by deceit & wickednesse; (see the Note Job. 31.5.) as particularly that which is gotten by any vain course of life, which no way tends to the good either of Church or commonwealth, such as that of stage-players, jugglers, wandering fidlers, &c. or by the abusing of any lawfull art in any unlawfull way.

Vers. 12. Hope deferred maketh the heart sick; but when the desire cometh, it is a tree of life.] That is, it is a singular comfort & restorative to such a grieved fainting soul; even as when a man ready to faint for hunger lights upon some fruit-tree, and eating of the fruit thereof is refreshed and revived. But see the Note also chap. 3.18.

Vers. 13. Who so despiseth the word shall be destroyed, &c.] To wit, Not every one that disobeyeth it; (for thus even David was charged with despising the com∣mandement of the Lord, 2 Sam. 12.9.) but he that doth wholly slight & despise it in his heart: but he that feareth the commandement shall be rewarded; that is, he that feareth, not punishment only, but sin it self.

Vers. 14. The law of the wise is a fountain of life, to depart from the snares of death.] That is, say some Expositours, The law of God is to wise men a means of life, in that it teacheth them to avoid all sins, which are the snares of death. And some

too understand it of good laws made by wise magistrates. But it is better taken to be the same with that, chap. 10.11. (for which) see the Note there) namely, that the instruction of the wise is a means of life to others, and that it refresheth men, as spring waters do those that are hot and thirsty.

Vers. 15. Good understanding giveth favour, &c.] That is, That which may be truly called good understanding, which is, not the wisdome of the world, but the wisdome that is taught in the word of God, procureth men favour both with God and man, & that because it causeth men in all things to be have themselves wisely, to live justly & holily, and to be gentle, and ready to do good unto all men, by instructing them, or any other way; all which makes their way of life plain and comfortable: for all this is implyed in the following clause; but the way of trans∣gressours, to wit, by reason of their folly, is hard, that is, it is offensive to men, as a hard rugged way is to them that walk in it; or it is harsh & fierce, and untra∣ctable, cruell and hard-hearted, & so it causeth them to be hated of those amongst whom they live; or it is hard, that is, it is, through their wickednesse, and their being hated of God and man, full many times of trouble and miseries.

Vers. 16. Every prudent man dealeth with knowledge, &c.] That is, he doeth all things prudently, with good advisednesse & deliberation, still considering with himself, whether that which he is moved or inclined to doe be, in regard of cir∣cumstances of time and place, convenient to be done or no: but a fool layeth open his folly; to wit, by the rashnesse and folly of his actions: see the Note chap. 12.23.

Vers. 17. A wicked messenger falleth into mischief, &c.] By a wicked messenger may be meant either one that is sent forth and employed in any wicked businesse, or else rather (as appears by the opposite clause) such an one as doth not faithfully manage the message or charge he is sent about. The first of these falleth, as it were suddenly & unexpectedly, into mischief, through the just vengeance of God upon him; the other also by incurring the displeasure of those that sent him, who accor∣dingly will be sure to punish him for the hurt he hath done by his unfaithful∣nesse. But a faithfull ambassadour is health; to wit, by composing of differences, and removing of offences, & otherwise doing good both to those to whom, and also to those by whom and for whose sake he is sent; and so also by procuring good consequently to himself, not only in the peace of conscience he enjoyeth, but also in the reward he shall be sure to receive both from God and man. See the Note chap. 12.18.

Vers. 18. Poverty and shame shall be to him that refuseth instruction, &c.] Shame is joyned with poverty, because poor men do usually lye under shame and contempt, especially when men become poor by their own obstinacy; & withall to shew the folly of such men, that being causelesly ashamed to be instructed, do by despising instruction bring true shame upon themselves: but he that regardeth reproof shall be honoured; that is, he shall be enriched, and so advanced to places of honour; or, he shall be honoured, though he may be poor.

Vers. 19. The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.] That is, they abhorre it both in themselves and others. The words of this proverb are all considered apart by themselves easie enough: but

what reference the two branches thereof have the one to the other, and so what the drift & aim of the Proverb is, it is hard to say; there being many severall ways wherein it may be understood, & most of them may seem equally probable: As 1. that in the first clause the ground is laid down why it is said in the second clause, that it is abomination to fools to depart from evil; when mens desires are satis∣fied, it doth much delight the soul; & therefore it is that fools abhorre to de∣part from evil, because they take such delight in satisfying their carnal lusts & de∣sires: Or 2. that in the first clause we are told what is delightfull to wicked men, and in the second what is hatefull & displeasing to them: though the things they desire be never such vain toyes, & foolish sinfull pleasures, yet they are exceed∣ingly delighted to enjoy what they desire; but on the other side, it is as grie∣vous & irksome to them to be taken off from their sinfull vanities: Or 3. that the first clause must be understood concerning the desires of the wise and righte∣ous, (which is implyed by the opposition of the second clause, which is concer∣ning wicked fools) to wit, that wise & holy men take great delight in the sa∣tisfying of their just & righteous desires, which are alwaies to doe good & avoid evil; whereas wicked men take delight only in sin, and so it is an abomination to them to depart from evil: Or 4. that the difference betwixt the righteous and the wicked is set forth in this, that though the righteous do many times wait long ere their desires be accomplished, yet when they are accomplished, they yield them much refreshing delight, (according to what was said before vers. 12. for which see the Note there;) but that fools, on the other side, are all for their present enjoyments, & therefore they cannot abide to depart from evil, in hope of any good or happinesse they might enjoy hereafter: Or 5. that the first clause is meant of Gods satisfying mens desires, to wit, that when men desire any thing of God, & he doeth it for them, this is most sweet to mens souls; & that the second clause shews that wicked men must needs be strangers to this joy, because they abhor to depart from evil, and God will only fulfill the desires of them that fear him, Psal. 145.19.

Vers. 20. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed.] That is, he will be tainted with their wicked waies, and so shall share with them in their punishments.

Vers. 23. Much food is in the tillage of the poor, &c.] To wit, because they are u∣sually skilfull in husbandry, & laborious, and are wont to till their ground them∣selves, and so having also but a little tillage it is the better done, and by that means through Gods blessing it yields them the better crop; which according∣ly they make use of for the food of themselves and their families. And thus the drift of this clause is to shew that even the poorest sort of people, if they be di∣ligent, may have enough to live on; see the Note above vers. 11. But there is that is destroyed for want of judgement; that is, there are some that have fair estates, and yet perish in a manner, because they have not food to eat, (as is implyed in the opposite clause:) to wit, either because they want judgement to till their ground, (the prophet calls it the husbandmans discretion, Isa. 28.26. His God doth instruct him to discretion) and so they commit the tilling of their ground to lazy, negli∣gent,

unfaithfull servants; or because they want judgement to husband and ma∣nage what they have in a right manner, and so many times all is lost by their fol∣ly and wickednesse. See the Note Psal. 112.5.

Vers. 25. The righteous eateth to the satisfying of his soul, &c.] To wit, in that 1. through Gods blessing upon his labours, he shall alwaies have a sufficiency where∣on to live; 2. he is still contented with what estate God is pleased to afford him; and 3. he will comfortably live upon that he hath, and not pinch his own belly: but the belly of the wicked shall want; which may imply, 〈◊〉〈◊〉 that such men, because of their wickednesse & unjust gains, shall not have so much as bread to eat; 2. that they are alwaies insatiably greedy to get, & yet can scarce allow themselves necessary food; and 3. that when they do eat, through Gods curse upon them, their food doth neither satisfie their appetites, nor nourish their bodies: Hos. 4.10. Hag. 1.6.

CHAP. XIV.

Vers. 1. A Wise woman buildeth her house, &c.] Though this might be under∣stood literally of her provident care to repair her dwelling-house betimes, so soon as any where she espies any decaies in it, (and so the like may be said on the contrary of the foolish woman in the opposite clause;) yet I rather conceive that both clauses must be taken figuratively: A wise wo∣man buildeth her house; that is, she upholds & enlargeth her family and estate, to wit, by her prudent education & government of her children and family, by her diligence & good huswifery, but especially by her piety, which procureth Gods blessing both on her and hers; see the Notes Exod. 2.21. 2 Sam. 7.11. and Psal. 127.1: but the foolish plucketh it down with her hands; as if he had said, with both hands earnestly, as it is Mich. 7.3. that is, she undoeth all, to wit, by her pride, idlenesse, and ill huswifery, by her riotousnesse, and by neglecting her family and houshold affairs, and in generall by drawing the curse of God upon her and hers by her wickednesse.

Vers. 3. In the mouth of the foolish is a rod of pride, &c.] To wit, 1. because foo∣lish men out of the pride of their hearts are wont with their insolent, scornful and opprobrious language, to smite in a manner all they come near, laying about them like mad men, yea sometimes by their presumptuous speeches to strike at God himself, according to that Psal. 73.9. they set their mouth against the heavens, &c: for as the almighty word of Christs command, whereby he executes judge∣ments upon wicked men, is called the rod of his mouth, Isa. 11.4. because thereby the men of the earth are smitten to their utter ruine; so the slanderous and insolent language of foolish men is here called a rod in their mouths, (as elsewhere it is called the scourge of the tongue, Job 5.2.) because much pain & mischief redounds to men that are smitten thereby. And 2. because such foolish men are usually beaten, as it were, with this rod of their own mouths, in that they provoke God thereby to punish them, & in that those men that are smitten by them are many times thereby provoked to fall foul upon them, and so they doe as it were put a rod or staffe into other mens hands for the beating of themselves. Yea and ob∣servable

it is, which one of our best Expositours hath noted in this place, to wit, that this phrase, In the mouth of the foolish is a rod of pride, may seem also to im∣ply, 1. the sodain punishment of such men, in that the proud & presumptuous words they utter do presently become a rod for the punishing of themselves; and 2. the reproachfulnesse of their punishment, in that, notwithstanding the pride and loftinesse of their spirits, they are threatned, not with a sword, but with a rod or a staffe, even as amongst men the baser sort are usually threatned with be∣ing caned or cudgelled: whence it was that Goliahs spirit did so swell with dis∣dain against David, 1 Sam. 17.43. Am I a dog, saith he, that thou comest to me with slaves? As for the following clause, but the lips of the wise shall preserve them, the meaning must needs be, either that such men are preserved from the hurt of slan∣derous and reproachfull speeches, by their discreet answers & defences; or that by avoiding such proud presumptuous speeches, they are secured both from the wrath of God, and from provoking others to smite them; and on the contrary, by their humble and gentle and courteous language, do procure the favour of those amongst whom they live. But see the Note also chap. 12.6.

Vers. 5. A faithfull witnesse will not lie, &c.] To wit, in his private speeches at other times: but a false witnesse will utter lies; that is, he that hath falsified his faith in a cause of publick judgement, will make no conscience of lying in his private discourse; see the Note chap. 12.17: and therefore he that would be ac∣counted a faithfull witnesse must alwaies make conscience of lying, because o∣therwise he will not be believed when he speaks truth. Or, A faithfull witnesse, having witnessed the truth, he will stand to it; whereas a false witnesse will easily be brought to unsay what he hath testified. But I rather conceive the plain mea∣ning of the Proverb to be this; A faithfull witnesse will not lie, that is, He that is indeed & out of conscience faithfull in bearing witnesse, will not for fear or fa∣vour, for any threatnings or rewards, be drawn to lie, as by concealing any part of the truth he should utter, or dealing deceitfully any way in his testimony; but a false witnesse will utter lies, that is, a false man called to bear witnesse will make no conscience at all of lying.

Vers. 6. A scorner, &c.] See the Notes chap. 1.22. & Psal. 1.1: seeketh wisdome; that is, that knowledge whereby men become wise unto salvation (for even the worst of men may pretend in their way to be carefull for their souls; & some wick∣ed men in a formal way attend upon the means of grace; especially in the time of any great calamity, or at the hour of death; then they would repent, and get an interest in Christ, & pray earnestly to God for it:) and findeth it not; to wit, ei∣ther because he seeks it in a way of his own carnal wisdome, & not, where only it is to be found, in the word of God & the ministry of the word; or because he seeks it not in a right manner, diligently, seriously & sincerely, not out of love to God or goodnesse, but meerly for his own glory, or some other outward re∣spects, and so the continuing wickednesse of his heart hinders the gaining of true wisdome, & makes him like those 2 Tim. 3.7. that are ever learning, and never able to come to the knowledge of the truth; or because having long despised the tenders of wisdome & grace, God regards not his desires & prayers in the time of his ex∣tremities:

but knowledge is easy unto him that understandeth; to wit, that under∣standeth his own defects and infirmities, & the way wherein wisdome is to be cer∣tainly found, and that hath already attained some true knowledge. But see the Note chap. 8.9.

Vers. 7. Goe from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.] That is, either 1. as soon as he begins to talk wickedly & profane∣ly; that thou maiest not by staying with him receive hurt by him, or at least seem to approve his wickednesse: or 2. when thou thereby perceivest his folly; & that because fools are alwaies self-conceited and obstinate, so that no counsell or re∣proof of thine will doe any good upon him; and for thy self, no good can be ex∣pected, but much hurt rather, from the society of such men.

Vers. 8. The wisdome of the prudent is to understand his way, &c.] Two particu∣lars are implyed in this: as namely that the wisdome of the prudent is, 1. to know himself; to endeavour to know, & thereby to come truly to know whether he be in the state of nature or grace, whether the course of life wherein he lives be such as will bring him to heaven or no, and so thereupon to order his whole conversa∣tion aright; & 2. to weigh well every particular action of his, not to undertake any thing rashly, but to understand aright how he ought to behave himself, and what he ought to doe, and to make sure that he doeth nothing but what be∣comes a wise man, & one that fears God. And thus hereby is implyed also, that true wisdome doth not consist so much in contemplation & knowledge, as in the practice of what we know; not so much in prying into other mens waies, in re∣proving & teaching other men, as in looking carefully to our own waies; and especially (for this I conceive is the main drift of the Proverb) that it consists not in that wisdome & policy of worldly men, in being cunning to deceive others, but in taking care that they do not deceive and destroy their own souls: for this is hinted in the following clause, but the folly of fools is deceit; that is, that which the world counts a high pitch of wisdome, but is indeed the folly of fools, is that they are so cunning & crafty to deceive those they have any dealing with, and under∣stand all the mysteries & depths of Satan herein, not considering what the issue of these courses will be; or thus, the folly of fools is deceit, that is, the wickednesse of wicked men, that never mind their waies, but give up themselves to live after their own hearts lusts, proceeds merely from their folly & ignorance, however wise they may think themselves, and tends to the deceiving of themselves, be gui∣ling them both in the opinion of what they are, and in the expectation of what they hope for: see the Note chap. 11.18.

Vers. 9. Fools make a mock at sin, &c.] See the Note chap. 10.23: but amongst the righteous is favour. It is very hard to say how this second clause doth answer the first; and hence it is that so many different expositions are given of this Proverb by severall Interpreters. 1. That wicked men make a sport of wronging and abu∣sing their neighbours; but the righteous are so farre from this, that they beare unfeigned good will one towards another, & are still ready to shew any favour they are able to those with whom they converse. Or 2. that wicked men make a mock of sin, as if there were no danger in it, & so never seek to appease Gods dis∣pleasure,

& to procure his favour, & that by this means they usually draw Gods wrath upon themselves; whereas the righteous are afraid of sin, & if they sin, are very carefull to seek reconciliation with God, & so they enjoy the love & favour of God. Or 3. that wicked men make a pastime of sin, therein lies all their jolli∣ty & delight; whereas the righteous, on the other side, take as great complacen∣cy and delight in their assurance of Gods favour, & in their loving fellowship and friendly society one with another. Or 4. that wicked men are wont to make a sport of other mens sins, & to report them abroad in a way of derision and flou∣ting at them, & by this means provoke men to hate them, and to be angry with them; but the righteous, quite contrary, do compassionate their brethren when they sin, and are favourable and gentle towards them, seeking to hide and excuse them as far as lawfully they may; and by this means they themselves find favour also both with God and man. And indeed there is not any one of these expositi∣ons but hath much probability in it.

Vers. 10. The heart knoweth his own bitternesse; and a stranger doth not intermed∣dle with his joy.] The meaning of this Proverb seems to be this in generall; that the sorrows & joys that are within the heart of a man no man can know but him∣self only: and that not only because men may cunningly dissemble both their griefs and joyes, but also because their griefs and joyes are such that they are not able to expresse them; & if they do undertake to relate what they feel inward∣ly, yet it is not possible that others should conceive of it, as they inwardly feel it.

Vers. 11. The house of the wicked shall be overthrown; but the tabernacle of the up∣right shall flourish.] That is, Though the estate & family & posterity of the righ∣teous be but, in comparison of that of the wicked, as a little weak tottering taber∣nacle, in camparison of a stately strong-built house; yet shall this estate, a fa∣mily and posterity of the righteous prosper and encrease, when that of the wick∣ed shall be utterly ruined. See the Note chap. 12.7.

Vers. 12. There is a way which seemeth right unto a man, &c.] Some under∣stand this thus; that many men think, that to live in plenty, and to enjoy all va∣riety of pleasures and delights, is the only happy & desirable life. But by right here I conceive is not meant that which is delightfull & desirable, but that which is blamelesse & just. And though there be no evil way, wherein wicked men are not wont, upon some pretence or other, to flatter themselves, according to that chap. 12.15. The way of a fool is right in his own eyes; yet because there are some grosse waies of wickednesse, which are so directly against the very light of nature, that the worst of men cannot but judge them to be evil, therefore I rather think that Solomons aim here is, to shew that there are some waies, which though they be contrary to the will of God, & therefore hatefull in his sight, yet men are apt to think that they are just & right, and pleasing to God: and that either because they have some appearance of goodnesse in them; as it is in will-worships, and insurrections against a lawfull magistrate abusing his power, & opposing the true religion, & many such like waies: or because the gain & pleasure they may find in those waies, & haply the great successe which God may give them therein, doth many times bribe their judgements, and makes them call evil good, and dark∣nesse

light. But the end thereof are the waies of death; that is, in the conclusion, if they persevere therein to the end, they will be found to be waies that do certain∣ly bring men to eternall death and destruction. And besides, in that it is said that the end of this way, which seemeth right to a man, is, not the way, but the wayes of death, this also may be hinted to us, that one such evil way of errour and sin doth usually lead men into many more, till at last it brings them to eternall de∣struction.

Vers. 13. Even in laughter the heart is sorrowfull, and the end of that mirth is heavi∣nesse.] Because excessive laughter doth naturally cause pain in the body, and ma∣keth the heart to be afterwards the heavier, therefore some Expositours conceive that Solomon doth in these words allude hereto. But that which this Proverb seems to hold forth to us may be, 1. that as in outward prosperity there is usua∣ly somewhat of affliction that goeth along with it, and accordingly with all na∣turall joyes there is still some mixture of sorrow, even as there is still some le••s in the sweetest wines; so likewise great prosperity is usually followed with some great affliction, and so great joys do usually end in great sorrows: 2. that when men do counterfeit mirth, & labour to drive sorrow from their hearts, it will not be, there will be still some secret gripings of grief even in their laughter, & at last their sorrow will return upon them again, and so that mirth will end in heavinesse: and 3. that it is thus especially with wicked men, whose mirth is usually mingled with terrours and tortures of conscience, and at last is followed with Gods wrath and vengeance, and then their sorrow is pure sorrow without any allay of hope or comfort. And the drift of noting all this here is, to teach us rather to seek af∣ter those joyes that are solid and permanent, and that will chear up the heart even in outward distresses.

Vers. 14. The backslider in heart, &c.] That is, The man that turns away his heart from God & his waies, and groweth dayly worse and worse; or rather▪ The man that falls away from those waies of holinesse and righteousnesse wherein he walked for a time, not slipping back only through infirmity in some parti∣cular actions, but having his heart wholly estranged from God: shall be filled with his own waies; that is, he that hath so soon his fill of good∣nesse, shall at last have his fill of wickednesse, to wit, in the punishments of it; see the Note chap. 1.31: and a good man shall be satisfied from himself; that is, from his own comforts that he feels within himself, or from his own works, which God will abundantly reward, especially in heaven, where he shall be able to desire no more then he shall have.

Vers. 15. The simple, &c.] See the Note Chap. 1.4: believeth every word; to wit, every false report and flattery, & every fair plea of deceivers, and so is easily de∣ceived and drawn into evil: but the prudent man looketh well to his going; that is, he will not take things upon trust, and so will not be drawn to do any thing, but what upon due consideration he finds he may lawfully & safely doe; see the Note above vers. 8. It is indeed said 1 Cor. 13.7. that charity believeth all things; but the meaning of that is only, that charity teacheth men not to be causelesly suspi∣cious, but to interpret all things to the best, unlesse there be apparent reason to

the contrary; and there is a great deal of difference betwixt this goodnesse of charity, and the lightnesse of credulity.

Vers. 16. A wise man feareth, and departeth from evil, &c.] That is, when such a man seeth Gods judgments executed upon men, or foreseeth any evil approach∣ing, whether it be by the warning that is before-hand given him, or otherwise, he will be afraid, and so wisely decline the evil feared; or rather, he will be afraid of Gods displeasure, and the punishment whereof he apprehends himself in danger, & so will forsake his sins, as the cause of those evils: but the fool rageth, and is confident; that is, he rageth against those that reprove him, and tell him of the evil that is coming upon him; or, like a mad man, he breaks out in∣to all manner of outrageous wickednesse, & furiously proceeds from sin to sin, and so rusheth upo•• the pikes of Gods displeasure, being as the Apostle Jude speaks, vers. 13. as raging waves of the sea, foaming out their own shame, and yet is confident that all shall be well with him.

Vers. 17. He that is soon angry dealeth foolishly, &c.] That is, he usually speak∣eth and doeth many absurd things, many things that are hurtfull to himself; and hereby he maketh himself a laughing-stock to men; yea such a man for his folly is rather to be pitied then hated: and a man of wicked devices is hated; that is, he that concealeth his anger, carrying all fair outwardly, but inwardly plotting re∣venge severall waies, is usually hated as a mischievous person. The still malicious man is far worse then the man that is hasty of spirit.

Vers. 18. The simple inherit folly, &c.] The grounds of this expression may be these: 1. that the folly of simple wicked men is bred and born with them, it de∣scends to them as an inheritance, by naturall generation from the loins of their parents: 2. that it is proper and naturall to them in all things to behave them∣selves foolishly; there is nothing so foolish & ridiculous but they will embrace it, nor so absurd and wicked but they will doe it; though they pretend to seek af∣ter knowledge, yet it will not be, though they be ever learning, yet they will ne∣ver come to the knowledge of the truth, 2 Tim. 3.7: 3. that they rejoyce in their folly, as men do in their inheritance, and will by no means part with it; they are as wise as their forefathers, and they are resolved to be no wiser: and 4. that folly in due time will certainly be the fruit & reward of their sillinesse and wickednesse; all their great hopes will deceive them, & folly at last will be their recompence, to wit, when the punishments of God shall fall upon them, & in particular shame and reproach: which seems to be implyed by the opposition of the following clause, but the prudent are crowned with knowledge; that is, they by diligent searching af∣ter true wisdome attain sound knowledge, which is an honour and glory to them; a means many times of their advancement here in this world, but alwaies a means of bringing them to a crown of glory hereafter.

Vers. 19. The evil bow before the good, and the wicked at the gates of the righteous.] To wit, as suitors are wont to wait at the gates of great men, bowing themselves before them, when they come out unto them; which shews that this is meant here of Gods exalting the righteous in regard of their outward condition, and the wickeds crouching before them in that respect: though it be true too, that many times wicked men are forced by their own consciences to reverence and

respect the righteous, even merely for those eminent gifts and graces, that admi∣rable wisdome and piety which they discern in them, and sometimes in an hum∣ble submissive manner to seek unto them for their counsell and prayers.

Vers. 21. He that despiseth his neighbour sinneth, &c.] That is, He that so slights and vilifies his poor neighbour, that he relieves him not in his wants, shall find by his punishments that he did therein greatly offend God; though the world may judge otherwise of it, yet by experience he shall find it so: & therefore he is a wretched unhappy man. For that this is implyed is evident by the opposite clause, but he that hath mercy on the poor, happy is he; to wit, because he doeth that which is pleasing to God.

Vers. 22. Do they not erre that devise evil? &c.] That is, They do unquestiona∣bly erre. And two waies this may be understood: 1. that they who sin not of in∣firmity, but do advisedly plot mischief against men, are quite out of the way of life eternall; yea, as some adde, though they never bring it to passe, but only de∣vise it: or 2. that they that devise evil against others do usually misse of that which they aim at, and bring evil upon themselves. But mercy and truth shall be to them that devise good: see the Note 2 Sam. 15.20.

Vers. 24. The crown of the wise is their riches, &c.] That is, say some Exposi∣tours, wisdome, which is the crown of the wise, is also their riches. But doubtlesse Solomon speaks here of outward riches, and saith that these are the crown of the wise, that is, they are an ornament & an honour to them: to wit, 1. because their wealth is many times obtained by their wisdome and piety: 2. because men will honour & admire them and their wisdome the more for their riches; whereas the wisdome of poor men is usually disregarded, in rich men it shall be sure to be highly extolled: 3. because the wise being rich have the greater advantage and opportunity to manifest their wisdome & piety: and 4. especially, because the wise having the command of their riches, do to their great glory use them well, for the advancement of Gods glory, for their own spirituall and eternall benefit, and for the good of others. But the foolishnesse of fools is folly; that is, be they poor or be they rich, they will shew themselves fools, & their folly is all the ornament they have to honour them. As an ape will be an ape, though men put him into a golden coat; so a wicked Nabal will shew himself a fool, though he have never so great riches, & so will live and die with contempt and dishonour: yea the richer such men are, the more wicked and foolish they will be, and the more they will discover their wickednesse & folly; because they will trust in their riches, and abuse them exceedingly to the dishonour of God, and to the hurt both of them∣selves and others. This, I conceive, is the full meaning of this Proverb. Yet some make this only to be the meaning of the last clause, that the foolishnesse of fools, that is, of wicked men, is folly, that is, folly indeed; there is no folly like un∣to that folly.

Vers. 25. A true witnesse delivereth souls, &c.] That is, by testifying the truth he often delivereth many innocent men from those dangers wherein they were for their estates, or otherwise by some false accusation; or, he delivereth souls, that is, the lives of men, when through false accusations they were in danger of death:

see the Note chap. 12.6. Yea in delivering any one man from such dangers, it may be truly said that he delivereth souls, because all that have their livelyhood by him are thereby also delivered. To which some adde also, that even by bearing wit∣nesse against malefactours, a faithfull witnesse may be truly said to deliver souls, because the cutting off such mischievous persons tends to the preservation of ma∣ny. But a deceitfull witnesse speaketh lies, and so destroyeth souls: see the Note a∣bove vers. 5. and chap. 12.17.

Vers. 26. In the fear of the Lord is strong confidence, &c.] That is, Whereas the fear of man doth usually work in men much faintnesse of heart & spirit, they that fear the Lord, on the contrary, are, and have just cause to be, very courageous and confident; see the Note chap. 10.9: and his children, that is, say some, the children of God, or rather, the children of the man that feareth God, shall have a place of refuge; that is, shall be protected by God in times of danger.

Vers. 27. The fear of the Lord is a fountain of life, &c.] That is, it is a constant never-failing means to make men live holily and comfortably here, & to bring them to life eternall hereafter: see the Notes chap. 10.11. and 13.14.

Vers. 28. In the multitude of the people is the kings honour, &c.] And consequent∣ly his strength & safety also, as is implyed in the following clause, but in the want of people is the destruction of the prince; that is, it tends to his dishonour & contempt▪ and so also to his ruine. And the ground of both these is, because a numerous people doth not only yield great revenues to a Prince, &, when occasion is, migh∣ty armies for his defence, but is also a very probable signe that such a Prince is wise & just & mercifull in his government, and doth maintain peace and piety a∣mongst them, seeing such a way of governmēt doth of it self tend to the encrease of the people; & besides God doth usually blesse good kings with a great people: But then where there is want of people, the contrary may be said in every regard.

Vers. 29. He that is slow to wrath is of great understanding, &c.] To wit, because much wisdome is required for the subduing of mens corrupt passions, that are so hardly tamed: but he that is hasty of spirit exalteth folly; that is, he discover∣eth himself to be a man of great folly; or he maketh his folly conspicuous that all men may see it, as things lift up are the more easily seen by many: but see the Note above vers. 17.

Vers. 30. A sound heart is the life of the flesh, &c.] This may be spoken in allusi∣on to the heart in a mans body, & so the full meaning of the words may be this: that as when that principall part of mans body, the heart, is sound & incorrupt, it makes the whole body lively & healthfull; so when the mind is sound, that is, free from all sinfull passions, which are the morall sicknesses and distempers of the soul, & particularly from envy, (as the opposite clause implyeth) even this also, through Gods blessing, & the quiet and joy which it works in those that have it, Prov. 17.22. doth render the whole body vigorous & healthfull, and so to appear outwardly, and consequently it lengthens mens lives; yea it hath this effect in those that are of the weakest & tenderest constitution: for this some think may be implyed in the word flesh. But envy the rottennesse of the bones; as if he had said, A rotten heart full of envy doth, on the contrary, waste and consume the

strongest bodies: see the Notes chap. 12.4. and Job. 5.2.

Vers. 31. He that oppresseth the poor, &c.] That is, that any way wrongs him, though it be but by neglecting to relieve him, out of a base esteem that he hath of him, not regarding though he perish in his wants, (for that this is implyed the opposite clause sheweth) reproacheth his maker; to wit, 1. because it is a wrong to the Creatour, when his creature is wronged, especially a man, that is made after Gods own image, which the poor man is, as well as the rich: 2. because it is God that hath made him poor, and the oppressing of those that God hath put into a poor condition, is a base perverting of the wise providence of God, in making some rich & some poor, which God hath done for many holy ends and purposes; and it imports as much as if one should think, that God made them poor, that the rich might crush and oppresse them: 3. because by oppressing the poor he doth as it were set himself at defiance against God, who hath promised to protect them; or at least carrieth himself as if he thought that God could not or would not maintain their cause against him. But he that honoureth him, hath mercy on the poor; that is, he that hath a desire to honour God, will shew mercy to the poor; or, he that sheweth mercy to the poor, doth thereby honour God▪ to wit, 1. in that he is carefull to obey Gods command herein; 2. in that he relieves those for whom God hath undertaken to provide, and so God is honoured in the accomplish∣ment of his promises; 3. in that he relieves them as Gods creatures, and made after his image, and so God takes it as done to himself; and 4. in that this argues that he reverenceth the wise providence of God in mingling rich and poor together.

Vers. 32. The wicked is driven away in his wickednesse, &c.] That is, for his wickednesse, or in the very act of his wickednesse; or, his wickednesse is the very outward means of his ruine. And that Solomon means here the wicked mans being driven away in his death is evident by the opposite clause, wherein he mentions the death of the righteous; see the Note also Job. 18.18. According∣ly therefore the full drift of this expression may be to imply, 1. that the wicked are many times sodainly & unexpectedly and violently hurried away out of this world, where because they live in pleasure, they would by their good will live for ever; and hereto also agree those expressions elsewhere, Luke 12.20. Thou fool, this night thy soul shall be required of thee, and Job 27.8. what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? 2. that when God begins to raise the storms of his displeasure against wicked men, they are no way able to free themselves, but are driven away, as dust or smoke or chaff is dri∣ven away by the wind, & so sent packing to their place; see the Note Psal. 1.4: if they seem to escape for a time, yet God doth so follow them on with his judge∣ments, that he never leaves till he hath driven them into the pit of destruction: and 3. that wicked men are driven away by death, not only from their present en∣joyments, but also from all their hopes either for this life or that which is to come. But the righteous hath hope in his death; to wit, because death it self is a great advantage to them, & the spirit of God chears up their hearts in their great∣est agonies with a hopefull expectation of their glory hereafter. I know some Ex∣positours understand the first clause, either of wicked mens being driven away

from sin to sin by the violence of their corrupt lusts & affections; or of their dis∣appointments in generall, that they are usually driven away from the accomplish¦ment of their wicked designs, yea that nothing succeeds well with them. And so likewise some understand the second clause, either of the righteous mans hope in the most desperate dangers, even when he walks, through the valley of the shadow of death, as David expresseth it, Psal. 23.4. (for which see the Note Job 3.53) or else, that the righteous hath hope in his death, that is, the wicked mans, he hopes that God will in time cut him off, and that then it will be better with the righteous. But the first exposition is, I conceive, that which Solomon intended.

Vers. 33. Wisdome resteth in the heart of him that hath understanding, &c.] That is, He that is truly an understanding man will be sure to store up holy & heaven∣ly wisdome in his heart, and when he hath gotten it, he will as carefully preserve it as a precious treasure; see the Note Psal. 119.11: there wisdome constantly resides as in her own house, and from thence they that desire it may fetch it; for thence she doth upon all just occasions manifest her self: which last is implyed by the following opposite clause, but that which is in the midst of fools is made known; that is, nothing but folly dwells in such mens hearts, and that themselves do continually proclaim. Or (which is farre the most probable) Wisdome resteth in the heart of him that hath understanding, that is, A wise man can and doth usually conceal his wisdome; he will not indiscreetly or vain-gloriously utter what he knows: but that which is in the midst of fools is made known; that is, such men will be babling whatever they know, be it good or bad; in it is, & out it must, ac∣cording to that Hebrew proverb, One farthing in an empty pitcher will make a great noise; and so they will be sure to make known their folly: see the Notes chap. 10.14, and 12.23.

Vers. 34. Righteousnesse exalteth a nation, &c.] To wit, because when a people is for the generality religious & righteous, this is both in it self a glory & an ho∣nour to them, & also a means to bring them into a flourishing condition in every regard, and so thereby they become renowned: but sin is a reproach to any people; to wit, both in it self, and by means of the calamities and ruine it brings up∣on them.

Vers. 35. The kings favour is toward a wise servant, but his wrath is against him that causeth shame.] To wit, that by his foolish carriage of himself in his place, makes his Prince ashamed, that he hath entrusted his businesse with such an one, accor∣ding to that, Isa. 22.8. then the charriots of thy glory shall be the shame of thy lords house: see the Note also chap. 10.5.

CHAP. XV.

Vers. 1. A Soft answer turneth away wrath; but grievous words stir up anger.] That is, they both kindle anger where there was none before, and make it flame higher and higher where it was before.

Vers. 2. The tongue of the wise useth knowledge aright, &c.] That is, aptly and seasonably, so as may be most for the good and profit of those with whom they converse: but the mouth of fools poureth out foolishnesse; see the Note chap. 12.23.

Vers. 4. A wholsome tongue, &c.] That is, A tongue that is in it self sound, and free from those morall sicknesses and distempers that are naturally found in the tongues of men, & that doth accordingly utter those things which may be for the good & health of others, (for which see the Note chap. 12.18:) is a tree of life; that is, a means of life both to the speaker & the hearers; see the Notes chap. 3.18. and 11.30. and 13.12: but perversnesse therein is a breach in the spirit; that is, the frowardnesse and wickednesse of the tongue doth rather wound then heal the spirits of men; it makes a breach in the peace, health, & strength of mens spi∣rits, by disturbing them, by grieving and vexing and angring them; yea many times by corrupting them it is a means of destroying their souls: and so likewise this may be extended also to the disturbance that wicked mens tongues do make in their own spirits, both in regard of the anguish which thereby they bring up∣on their consciences, and the pollution and disposednesse to farther sin which they work in their hearts.

Vers. 6. In the house of the righteous is much treasure, &c.] To wit, because Gods blessing is upon them, both to encrease ••hat they have already gotten in an ho∣nest way, & to preserve it to them & theirs, so that they and their children after them enjoy it with much quiet & comfort; yea besides, when the righteous hath but a little, no more it may be then a little house to hide his head in, yet this is indeed better then the treasures of the wicked, see the Note Psal. 37.16: but in the revenues of the wicked is trouble; that is, by reason of many troubles, many mi∣series, crosses and calamities which God brings upon them, their revenues do u∣sually waste away & come to nothing; or, if they leave any thing behind them, their children or kindred do usually quarrel & contend about it. To which may be added also, that the wicked, whether they have much or little, are never free from inward perplexity & trouble; partly through the unsatiablenesse of their covetous desires, and their toiling & afflicting themselves to get riches; partly through their continuall vexing fears & cares for the keeping of what they have, and the terrours of conscience they endure for what they have gotten unjustly, and the apprehension they have or Gods displeasure against them for their wick∣ednesse in generall; and partly through their fretting and vexing for every losse that befalls them, they scarce ever enjoy what they have with any quiet or comfort.

Vers. 7. The lips of the wise disperse knowledge, &c.] To wit, as the seeds-man scatters his seed: they do what they can to impart unto many that knowledge which they have stored up in their own hearts, studying within themselves how they may impart it with most advantage to others: which last is implyed in the following opposite clause, but the heart of the foolish doth not so; that is, whatever they may pretend, their hearts being void of true knowledge, they neither can disperse knowledge with their lips, nor do they care or ever think to doe it; it is only vanity and wickednesse which their lips can disperse.

Vers. 8. The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight.] Both sacrifices and prayers, & consequently all outward du∣ties of Gods worship & service, are to be understood in both clauses: But yet

the prayers of the righteous are said to be Gods delight, and the sacrifices of the wicked to be an abomination, to imply, that the services of the godly are accep∣ted of God, though there be not therein that cost bestowed, that solemnity and pomp as is in wicked mens sacrifices, and which therefore are the only thing for which they hope to be accepted of God.

Vers. 9. The way of the wicked is an abomination to the Lord, &c.] To wit, be∣cause the waies that he followeth are waies of wickednesse. And so this may be ad∣ded as a reason of the foregoing Proverb; God therefore hateth the religious services of wicked men, because he abhors the wickednesse of their conversation. Yet by the way of the wicked here may be meant all the wicked mans actions, whe∣ther naturall, civill or morall, because the wicked man being under Gods wrath, nothing that he doeth can please him. But he loveth him that followeth after righte∣ousnesse; that is, that striveth with all his might, even against the stream of his cor∣rupt nature, to doe only that which is righteous, though he cannot attain to doe it as he desires. And thus as in the foregoing Proverb he compared the wicked and the righteous together in regard of their religious services, so here he compares them together in regard of all other the actions of their lives; shewing that the sincere desires and endeavours of the righteous, though full of weaknesse, are accepted of God, whereas all the actions of the wicked, even those that may seem most splendid and glorious, are an abomination to him.

Vers. 10. Correction is grievous to him that forsaketh the way, &c.] Some would have the meaning of these words to be this; that grievous correction is prepared of God for those, & shall certainly befall those, that forsake the way, that is, the right way, the way prescribed by the word of God. But according to our Tran∣slation (whether we read it as it is in our Bibles, Correction is grievous, &c. or, as it is in the margin of our Bibles, Instruction is grievous unto him that forsaketh the way) the meaning of the words is clearly this; that instruction or correction is irksome and displeasing to him that chuseth the way of sin, rather then the right way of holiness, or, that having gone on a while in the right way, doth afterward forsake it, & turn aside into false wicked waies; & that because reproofs and correction are displea∣sing in themselves to mans corrupt nature, and because men of an evil life cannot endure those that goe about to take them off from those waies that are so plea∣sing to flesh and bloud, & do account the strict waies of holinesse a very bondage to them. And he that hateth reproof shall die; that is, he shall be cut off here in a way of wrath, & shall die eternally hereafter. And the drift of Solomons joyning these two together seems to be, either 1. to imply the difference between those that are troubled at reproof & correction, and those that hate it; correction may be displeasing to men, and yet afterwards it may doe them good, but they that hate reproof shall certainly perish: or 2. rather to imply the sad effect that fol∣lows discontent against instruction or correction; naturally men are displeased with those men that thus seek their good, but they that doe thus are in the ready way to destruction, because he that hateth reproof shall surely die.

Vers. 11. Hell and destruction are before the Lord, &c.] See the Note Job. 26.6: how much more then the hearts of the children of men? Now this must not be so taken,

as if it were easier for God to know some things, then it is to know other things. Only Solomon here speaks of God after the manner of men, to whom it must needs seem harder to know the state of the dead and hell, then the hearts and thoughts of men; both because hel and destruction are farther off, & though the hearts of men are deep, yet not so deep as hell; and likewise because men may by outward discoveries guesse shrewdly at the thoughts of mens hearts, whereas of hell and the state of the dead men know nothing at all but only by faith, so farre as any thing thereof is revealed in the Word.

Ver. 13. A merry heart maketh a chearful countenance, &c.] That is, A chearfull heart, especially when it is so upon spirituall grounds, doth usually make the whole body healthfull & vigorous, refresheth the spirits, & so consequently also it makes the countenance in particular fresh, lightsome & chearfull: but by sorrow of the heart, that is, by carnall & immoderate sorrow, the spirit is broken: that is, either 1. the mind of a man will be afflicted & dejected, the understanding and memory weak∣ned, &c; or else 2. the vitall spirits will be dulled, which causeth frequent sighs and groans, and often brings men to such extremities that they can hardly draw their breath; and so consequently also the countenance is hereby made cloudy and sad. And thus God speaks here to us, to perswade us to take heed of such sor∣row, as tender mothers are wont to speak to their children, telling them they will marre their faces with crying.

Vers. 14. The heart of him that hath understanding seeketh knowledge, &c.] That is, A man that hath understanding seeketh knowledge with all his heart, even as a hungry man seeketh meat: which is implyed in the following clause, but the mouth of fools feedeth on foolishnesse; that is, their hearts delight it and greedily de∣voure all kind of foolishnesse & wickednesse, as it were with open mouth; it is as meat and drink to them to satisfy their lusts, & to doe any thing that is sinfull and wicked; for which see the Notes chap. 4.17. and Job 15.16. They love to speak foolishly & vainly; such language and speeches are continually in their mouths, as if they fed and lived upon them: & greedy they are to hear the talk of fools, it is as delightfull to them as their food; and indeed it nourisheth their folly in them.

Vers. 15. All the daies of the afflicted are evil, &c.] By the afflicted here most Expo∣sitours understand the man that is not contented with his estate; all whose days must needs be evil, that is, grievous, tedious & irksome to him, because he is con∣tinually fretting, & so can neither eat, nor sleep, nor follow the labours of his cal∣ling with any quiet, nor take any joy in any thing, whatsoever: and so likewise in the following clause, but he that is of a merry heart hath a continuall feast, by the man of a merry heart they understand the man that is contented with his conditi∣on, because contentation, be a man poor or rich, must needs yield continuall delight & refreshing to him. But I see no reason why we should not take it more generally, thus, All the daies of the afflicted are evil, that is, as long as men lye un∣der any heavy affliction, whether poverty or sicknesse, &c. or inward anguish and trouble of mind, they scarce enjoy a comfortable houre, which makes their lives bitter to them: but he that is of a merry heart, to wit, especially if it proceed from

a good conscience, and assurance of Gods love in Christ, hath a continuall feast; that is, he hath that which will chear him up in the midst of his afflictions and sorrows, and that will be as a feast to him, when he perhaps hath not so much as bread to eat.

Vers. 16. Better is a little with the fear of the Lord, &c.] Which is of it self the greatest of treasures, and causeth men to enjoy that which they have with much peace & comfort: then great treasure, and trouble therewith; to wit, as it is usually with those that fear not the Lord, who have commonly the more trouble the greater their wealth is, either by reason of their fear of loosing what they have, or their continuall toll & vexing cares about the preserving & ordering and encrea∣sing their estates, or by reason of their terrous of conscience for their wicked∣nesse, & particularly for the unjust waies whereby they have raised their estates, and the clamours & outcries of those that have been oppressed by them, or be∣cause of the strife and contention and suits at law, which do usually attend great estates.

Vers. 17. Better is a dinner of herbs where love is, then a stalled ox, and hatred there∣with.] This may be meant of the love or hatred, either of him that invites men to his table, or of those that sit at table together either at home or abroad, e∣specially when mens hatred breaks forth in strife, brawling & fighting together. Yea it may be meant also of the love and hatred of God, to wit, that the cour∣sest fare with Gods love, is better then the greatest dainties given by God in hatred.

Vers. 18. A wrathfull man stirreth up strife, &c.] See the Note above vers. 1: but he that is slow to anger appeaseth strife; to wit, not only by his readinesse to recon∣cile others that are at variance, but also by his own backwardnesse to take excep∣tions causelessely, and by his patience, and wise and gentle answers and carriage, when he is really injured.

Vers. 19. The way of the slothfull man, &c.] That is, The way wherein the slothfull man is to go, is as an hedge of thorns, that is, as a way that is hedged up with a hedge of thorns; he apprehends it impossible that he should ever get through it: or, as a path overgrown like a hedge with thorns & briars; that is, he conceits it to be full of difficulties and dangers. Now this may be meant either 1. of any commendable work which such an one is to undertake, to wit, that he is still rea∣dy to fancy so many dangers & difficulties in it, that either he concludes that he shall never effect it, and so gives it over; or else through mere sloth it is so tedi∣ous & troublesome to him, that he goes on but creepingly, & makes no riddance of his work: or else 2. of the way of holinesse & righteousnesse prescribed in Gods word, to wit, that every slothfull wicked man doth either apprehend this way not only hard, but impossible to be gone, and so altogether declines it; or else judg∣eth it a rough and dangerous & troublesome way, wherein a man must goe as it were amongst thorns, and so it is alwaies tedious and irksome to him to do any th••••g that God requires him. And so likewise for the following clause, but the way of the righteous, that is, the upright man, who is alwaies conscionably diligent in every good work ••e undertakes, it made plain, or, as it is in the Hebrew, is

raised up as a causey; that is, it is to him as a plain, easie, commodious way; he goes lustily and chearfully on in any work he undertakes, there being nothing hard to a willing mind. And so for the way of piety & righteousnesse, he finds no rub therein, nothing that is so hard and uneasy, nothing that doth offend and beat him off from it; through faith in Gods assistance and the encouragement of his hope of eternall glory, he sticks not at any difficulties or troubles therein, he proceeds therein vigorously, and with much content and delight.

Vers. 20. A wise son maketh a glad father, &c.] To wit, as by other things, so also particularly by his obedience & dutifull behaviour towards him: but a foo∣lish son despiseth his mother, and so is a cause of much sorrow to her. But see the Note chap. 10.1.

Vers. 21. Folly is joy to him that is destitute of wisdome; but a man of understanding walketh uprightly.] That is, As fools rejoycing in evil do live wickedly, see the Note chap. 10.23; so wise men rejoycing in goodnesse do live uprightly.

Vers. 22. Without counsell purposes are disappointed, &c.] That is, When men in difficult and doubtfull cases will trust to their own wisdome, and will not take counsell of others, how to bring their purposes to effect, they usually come to nothing; either because apprehending some danger, and being unable to satisfy themselves therein, they give over their purposes, or because not taking a right course, they fail of effecting what they intended: but in the multitude of counsellors, that is, of good counsellors, (for they only deserve the name of counsellors) they are established, that is, both the men are encouraged to hold on in their good purposes, and their purposes are executed with good successe.

Vers. 23. A man hath joy by the answer of his mouth, &c.] This may be added with reference to that which was said in the foregoing Proverb concerning the benefit of asking counsell of others; and so the meaning of it seems to be this: that it is a great comfort to any man, when he hath been able to give any one good counsell, and to expresse himself in good tearms; or rather, when he per∣ceives that the answer that he hath given to those that have asked his counsell hath proved well, when it hath been for the glory of God, and the good of his brethren, and that thereupon it hath been to them very acceptable. And the drift of this may be to shew, for the encouragement of those that are to ask ad∣vice, that giving counsell to men is a thing that most men do naturally delight in. Or else we may take this Proverb in a more generall sense; to wit, that gracious speech doth alwaies yield joy and comfort sooner or later to him that uttereth it. And accordingly we must understand the following clause, & a word spoken in due season how good is it? that is, counsell and instruction, & comfort given in a time of need, all circumstances, both of person, place and time, being duly observed, is very profitable and delightfull both to them to whom it is given, and to him that gives it.

Vers. 24. The way of life is above to the wise, &c.] That is, The way which he takes here in this world, that he may attain life eternall, is to be ever minding and seeking after those things that are above, the favour of God, and heavenly glory; and accordingly he hath his conversation in heaven, even whilst he lives here

below, see Phil. 3.20. Col. 3.1. he minds not earthly things comparatively: yea e∣ven in his worldly businesses he goeth a higher way then others, because even those things he doth in faith and obedience to God, and so he is alwaies passing on heavenward: and though his way, being thus above, is hard & difficult, as when men are climbing up hill, yet he holds on, and is still ascending higher & higher in it: the reason whereof is shewn in the following clause, that he may depart from hell beneath; that is, that he may escape destruction, and avoid the pit of hell, to which a sensuall course of life will certainly bring men, and whereto earthly-mindednesse doth as in a way downhill carry men headlong continually. That which I conceive therefore is chiefely implyed in this proverb is this, that though earthly-minded men think the intending of earthly things the only wisdome, because thereby men become great & glorious here; yet they that are truly wise do rather look after those things that are above, because thereby they know they shall escape hell, and attain life eternall hereafter.

Vers. 25. The Lord will destroy the house of the proud, &c.] As namely all proud oppressors of the poor, though they be never so mighty, and highly conceited of their own security; see the Notes also chap. 12.7. and 11: but he will establish the border of the widow; that is, he will secure the estates of those that are poor and helplesse▪ and withall humble, and not suffer any man in the least to encroach upon any thing that is theirs.

Vers. 26. The thoughts of the wicked are an abomination to the Lord, &c.] And consequently also his wicked words that flow from thence: but the words of the pure are pleasant words; that is, delightfull & pleasing to God, as are likewise his thoughts from whence they proceed.

Vers. 27. He that is greedy of gain, &c.] And thereupon sticks not at taking bribes, mentioned in the following opposite clause, or any other sinfull way of enriching himself; see the Note chap. 1.19; Or he that is covetously greedy af∣ter gain, though he gains nothing thereby, nor seeks it by any unjust waies: trou∣bleth his own house; that is, he shall not only die himself, (which is intimated in the following clause) to wit, by destruction from God, or by wasting his own life with vexing cares, pinching himself in things necessary, and immoderate grief when he looseth any thing, if not by laying violent hands in such cases upon him∣self; but also troubleth his own estate, house and family: to wit, either 1. by his oppressing them with too much labour, and withholding things necessary from them, & by continuall quarrelling with them about these things; or 2. by expo∣sing himself & his to many miseries, whether by the punishments that men inflict on him, which tend to the ruine of his estate and family, and to the confusion of those of his houshold, or the judgements that God brings upon them▪ see the Notes chap. 11.17, 29. & Jobs 15.34. And thus whilst such a man aims at enrich∣ing himself greatly, or at least that he himself may have wherewith to live in the world, it proves quite contrary to what he intended. But he that hateth gifts shall live; that is, he that is not greedy of gain, & therefore not only taketh no bribes, but abhors the taking of them, though he will not use any such unlawfull means to get a livelyhood for himself, but is content to rest upon God in an honest way,

yet shall his family be in a peaceable and quiet condition, and he himself shall live long and comfortably here, and eternally hereafter.

Vers. 28. The heart of the righteous studieth to answer, &c.] That is, A righteous man will not speak any thing rashly out of any corrupt passion, but weighs be∣fore-hand what he means to speak, and so doth usually speak nothing but what is good & profitable, and seasonable to be spoken: but the mouth of the wicked poureth out evil things; that is, wicked and hurtfull things, without ever thinking before∣hand of what he means to speak; even as a man that speweth poureth out his vo∣mit, or as the sea casts forth mire and dirt. See the Note above chap. 12.23.

Vers. 30. The light of the eyes rejoyceth the heart, and a good report maketh the bones fat.] That is, As the light which men behold with their eyes, or those pleasant things which they behold by the light of their eyes, revive their spirits, and re∣joyce their hearts; so a good report, that is, the having a good report amongst men, or the hearing good news & glad tidings (which is most true of the glad ti∣dings of the Gospel) maketh the bones fat, that is, it rejoyceth the heart, & so ma∣keth the body of a man healthfull and strong; see the Note chap. 14.30. Solo∣mon doth here compare the two chief senses of seeing & hearing together: and his drift is to shew, either that both of them do affect the mind with joy, and so the body with health; or else, that though both work powerfully upon men, yet the efficacy of what we hear is greater then of that we see: the joy which the light of the eyes worketh in the heart soon passeth away; but that which a good report worketh in men, because it is grounded upon things most profitable, doth so affect the inward parts, that it mightily refresheth and strengtheneth the very bodies of men.

Vers. 31. The ear that heareth the reproof of life, &c.] That is, The man that wil∣lingly hearkneth to and obeyeth wholsome life-giving reproofs, that tend to the reforming of mens lives, & to bring men to life eternall hereafter, abideth among the wise: that is, either 1. he sheweth himself hereby to be a wise man; or 2. he shall hereby attain wisdome, so that he shall in time come to be numbred amongst the wisest of men, & shall be honoured and esteemed amongst them, & enjoy their society; or 3. he shall by degrees come to be of the number of those that for their eminent wisdome are advanced to places of honour in Church & common-wealth, it may be to be Teachers & instructers of others; or 4. he shall in Gods kingdome of glory live for ever amongst those concerning whom it is said Dan. 12.3. they that be wise shall shine as the brightnesse of the firmament; or 5. he will chuse to abide amongst them that he may be reproved; he will familiarly con∣verse with them, and by his good will would dwell alwaies amongst them. And this last indeed I like the best.

Vers. 32. He that refuseth instruction despiseth his own soul, &c.] As if he should have said, whilst he seems to despise his instructer, and to count it an honour not to be under a teacher, the truth is, he despiseth his own soul, and doth wilfully, as it were, cast it away and destroy it: but he that heareth (or, obeyeth) reproof, get∣teth understanding. It is in the Hebrew, possesseth an heart, that is, he hath power o∣ver his own heart, and can over-rule his affections, in that he can submit himself

to be guided by others, which is a great evidence of wisdome; or rather, he hath an heart, he is not a man that is excors, a heartlesse man, void of reason & judge∣ment, but he is an understanding man.

Vers. 33. The fear of the Lord is the instruction of wisdome, &c.] That is, That which the instruction of wisdome doth chiefly teach, is the fear of the Lord; or, To be taught to fear God is that instruction or doctrine that doth indeed teach men true wisdome; see the Notes chap. 1.7. and Job 28.28: and before ho∣nour is humility; that is, before that glory which is attained by wisdome goeth that humility which makes men submit to reproof or correction; or rather, be∣fore honour, whether that of earthly preferments, or that of heavenly glory, is humility, to wit, that which in men proceedeth from the sense of their corruptions and the apprehension of their own unworthinesse. And then the joyning of these two clauses thus together may seem to imply, that the fear of the Lord goeth before true wisdome, even as humility goeth before honour. See the Note Job 22.29.

CHAP. XVI.

Vers. 1. THe preparations of the heart in man, and the answer of the tongue is from the Lord.] That is, both the one and the other are from God; accor∣ding to that of the Apostle, Phil. 2.13. It is God which worketh in you, both to will & to doe, of his good pleasure. Man can neither prepare his heart to speak, nor speak what he hath prepared, without Gods assistance: and therefore observa∣ble it is, that Solomon saith not, that the preparations of the heart are from man, but in man, and from the Lord. Yea, if we should conceive that in the first clause the word (are) was to be understood, as some translate it, The preparations of the heart are in man, but the answer of the tongue is from the Lord, the meaning can be no more but this, that when men have meditated in their hearts both what they will speak, & how and in what order they will speak it, (and so there are in their minds whole armies, as it were, of thoughts, marshalled in order, as in battel-array; which the Hebrew word, that we translate preparations or disposings, doth clearly sig∣nify) yet shall they for all this be no farther able to expresse themselves, then as God shall enable them, & give them utterance; nor shall they alwaies speak what they purposed, but what God shall cause them to speak; a multitude of thoughts they may have in their minds, but without God they shall not be able to utter a word.

Vers. 2. All the waies of a man are clean in his own eyes, &c.] See the Note chap. 14.12: but the Lord weigheth the spirits; that is, he doth exactly know & observe the souls & hearts of men, what their intentions, the affections and dispositions of their minds are, whether their hearts be purged by faith or no, whether they be pure and sincere, or profane and hypocriticall; and so he discovers how vainly they deceive themselves, and so condemns that which to them seems right.

Vers. 3. Commit thy works unto the Lord, &c.] To wit, by taking direction from his word, & aiming in all things at his glory; but see the Notes Psal. 37.5. and

55.22: and thy thoughts shall be established; that is, thou shalt enjoy a sweet settle∣ment & tranquillity in thy thoughts and spirit; or, thy purposes & desires shall be accomplished, thy heart being confirmed with chearfulnesse to proceed on, in those waies which shall be most effectuall for the accomplishment of them.

Vers. 4. The Lord hath made all things for himself, &c.] That is, for his own glo∣ry: and there are some that under these words comprehend not only Gods work of Creation, but also the works of his continuall Providence, to wit, that he do∣eth all things for his own glory: yea even the wicked for the day of evil; that is, say some Expositours, that he might use them as his instruments for the punishment of others; or rather, that he might glorify himself by the manifestation of his justice in their deserved destruction. The wicked, both angels & men, were not created wicked by God, but were made so by themselves; yet God foreseeing what they would be, made them, that his glory might be advanced by their ruine, whilest they continually doe what they can to dishonour him, and to op∣pose his glory.

Vers. 5. Every one that is proud in heart, &c.] Not every one that hath pride in his heart, but every one in whose heart pride rules & reigns; yea though he shew it not outwardly as many do: is an abomination to the Lord; to wit, though out∣wardly he lives in never so gallant a condition, and so God seems to give him all things according to his own hearts desire: though hand joyn in hand, he shall not be unpunished: see the Note chap. 11.21.

Vers. 6. By mercy and truth iniquity is purged, &c.] First, Most of our best Exposi∣tours understand this of Gods mercy & truth; to wit, that by Gods free grace in Christ, and by his faithfull performance of the promises that he hath made to his people in him, namely, when they doe what he hath required of them in those his promises, all the sins they have committed are perfectly expiated & pardoned▪ And indeed these words mercy & truth are frequently thus taken in the Scripture, as before chap. 14.22. & 2 Sam. 15.20. and in divers other places. Again 2. ma∣ny others understand it of mercy and truth in the people of God, meaning by mercy and truth, true mercifulnesse, or mercifulnesse & all justice and truth in mens dea∣ling; or mercy & the profession and belief of Gods saving truth: and that here∣by iniquity is said to be purged, not because these are the meritorious cause of pur∣ging men from their sins, but either 1. because these are tokens and evidences of those whose sins are pardoned; or 2. because these things do many times procure from God a remitting of temporall punishments, as Ahabs humiliation did for him, 1 Kings 21.19; & 3. because mercy and truth, that is, true faith, working by love & charity, are the means of giving us an interest in that bloud of the Media∣tour, whereby our sins are purged. So that the drift of these words, they say, is to shew, that in all the sacrifices, which were in those times offered for the pur∣ging away of sins, God did not so much regard the pomp of their sacrifices and outward ceremoniall worship, whereon the most of men did wholly rely, as the spirituall graces of mercy and truth in those that offered them. Both these Exposi∣tions, I conceive, are safe, though the first seems to me the clearest. And then ac∣cordingly for the second clause, and by the fear of the Lord men depart from evil, that

is, they avoid it, or abandon it for the time to come, the drift of that must be to shew, either that when God of his mercy and truth doth acquit men from their sins, it is upon condition that they return not to those sins again, but that thence∣forth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives; or else that, as mercy and truth do clear us from sins already committed, so the fear of the Lord preserveth us from sin for the time to come.

Vers. 7. When a mans waies please the Lord, he maketh his very enemies to be at peace with him.] To wit, by over ruling their hearts so, that though they hate him, yet they shall not seek to hurt him; or by inclining their hearts to love him, and to doe him good; or else by bringing things on either side to that passe, that his enemies shall be in policy glad to seek to be at peace with him. So that if by en∣deavouring to do that which may please God, we provoke men to displeasure a∣gainst us, it matters not, God can easily help this.

Vers. 8. Better is little with righteousnesse, &c.] To wit, when the man that en∣joyeth it is righteous, and his little estate hath been gotten righteously: then great revenues without right; see the Notes chap. 15.16. and Psal. 37.16.

Vers. 9. A mans heart deviseth his way, &c.] That is, whether he will goe, or what he will doe: but the Lord directeth his steps; that is, he connot take a step with∣out Gods assistance; he shall neither do nor effect any thing, but according to the will and providence of God. But see the Note above vers. 1.

Vers. 10. A divine sentence is in the lips of the King, &c.] That is, a sentence a∣greeable to the word of God; or, as true & certain as if it came from God him∣self. It is indeed in the Original, Divination is in the lips of the King, that is, as it were divination; as if he should have said, There is in the lips of kings a sagaci∣ty like that of diviners; or, the sentence which they pronounce, and the words which they speak, are as sure and certain, as those of diviners are usually pretend∣ed & esteemed to be: And indeed, though in the Scripture by divination is usual∣ly meant that divination of south-saiers, which is condemned as an abomination, Deut. 18.10; yet sometimes the word is used in a good sense, as in Isa. 3.2. where that which we translate the prudent, is in the Original the diviner, and yet thereby is only meant men of such a piercing judgement and deep reach▪ that they are able shrewdly to ghesse at the future events and consequences of things, as if they had a spirit of divination: see also Mich. 3.6. Now accordingly Exposi∣tours do understand this Proverb four severall waies: as 1. that because kings (and so all other supream magistrates) are Gods vice-gerents, their sentences are to be esteemed as the oracles of God: or 2. that kings are usually endued by God, in whose place they sit, with such singular wisdome and sagacity, that they are able to bolt out the truth of things difficult & abstruse, and so when they come to hear or decide controversies, or to give judgement in doubtfull ca∣ses, they are wont quickly to discover any evil that is, or hath been practised by the parties contending, or by their witnesses; and so they seldome or never mi∣stake in pronouncing judgement, as it is in the last clause, his mouth transgresseth not in judgement; implying, that therefore it is a weaknesse & folly in men, either to attempt to deceive the supreme magistrate, or any way to carp at his decrees:

or 3. that thus it is with wise & pious kings, who only indeed deserve the name of kings, see 2 Sam. 14.20. and 1 Kings 3.27, 28; because they are conscientious∣ly carefull to search out the truth, & to speak the truth, making the word of God their rule in all things, and are not wont to pronounce sentence at any time with∣out mature deliberation, grave advice, & begging direction from God, and be∣cause God doth in a speciall manner assist and direct their minds and tongues in searching out the most secret wickednesses, and in giving judgement, therefore their sentence is usually divine & just, and their mouth doth seldome erre in judgement: or 4. that thus it should be with kings, that they should wisely con∣sider of all things, & search into the most secret causes so, that they may still speak that which is right, and may not at any time erre in judgement. And indeed these two last expositions are clearly the best, because there are two other Proverbs that follow vers. 12, & 13. that must necessarily be expounded after the same manner. I know the words may be also capable of some other expositions: as that kings will have their decrees stand, & be accounted just, whatever they be; or, that Princes & other great mens words are usually esteemed as oracles, and all their decrees are counted just, whereas with poor men it is no way so. But the former expositions are clearly the best.

Vers. 11. A just weight and balance are the Lords; all the weights of the bag are his work.] That is, they were devised by his speciall providence & direction, and are ordained & appointed by him; they have, as it were, his seal upon them, so that none may use any other; if they do, they must give an account of it to God, and he will punish them for it: see the Note also chap. 11.1.

Vers. 12. It is an abomination to kings to commit wickednesse, &c.] To wit, either to commit it themselves, or that others should commit it; they abhorre it in themselves, and dare not doe it, neither will they endure it in others. And the meaning is only, that thus it should be with kings, or that thus it is with good kings: see the Note above vers. 10. For the throne is established by righteousnesse; that is, by executing justice in punishing the wicked; or, more generally, by a con∣stant care to obey Gods laws, whether in prince or people.

Vers. 13. Righteous lips are the delight of kings.] As namely, men that will not lye nor slander, judges that will give righteous judgement, and wise & faithfull counsellors, that will not dissemble nor flatter, but will speak that which is just and true, though it be by way of shewing them any evil they have done, or any thing else that may be extremely harsh and distastfull to their corrupt nature. But see also the foregoing Notes vers. 10. and 12.

Vers. 14. The wrath of a king is as messengers of death, &c.] That is, It is as ter∣rible, & as sure a forerunner and token of unavoidable death, presently to be ex∣pected, as if many messengers should be sent to a man, which shews the thing is certain, to give a man notice that he shall be put to death, or as if many should be sent to him to take away his life, against whom there can be no hope to defend himself. And the reason of this is, because kings have such absolute power, many severall waies, to cut off any man with whom they are offended. Indeed if their servants do but see them angry with any man, they will be ready of their own ac∣cord

to make him away. But a wise man will pacify it; to wit, by his prayers to God, by the mediation of friends, or by his own wise & calm and gracious spee∣ches. I know it may also be meant of a wise mans stepping in to pacify the kings wrath on the behalf of others. But however the main drift of this clause is, to set forth the excellency of wisdome, in that hereby men can pacify the wrath of kings, which no gifts nor tender of service can doe, because they have no need of those things.

Vers. 15. In the light of the kings countenance is life, &c.] That is, his lightsome and chearfull countenance is, as the light of the sun is, a means of chearing and re∣viving the hearts of men, yea though they were before as dead men by reason of some bitter affliction & sorrow: and his favour is as a cloud of the later rain; that is, a great refreshing, & that which usually brings men to a flourishing and prosperous condition. The Proverb may also be understood more particularly; to wit, that when a man was in danger of death by reason of a kings anger, if he be pleased to look chearfully again upon him, that will again re-assure life to him, & his favour in pardoning him, when it is at last procured, will be as a cloud of the later rain: for which see the Notes Deut. 11.14. Job 29.23.

Vers. 16. How much better is it to get wisdome then gold? &c.] To wit, because wisdome is the riches of the soul, that can never be lost, that never brings those vexations with it that do alwaies accompany outward riches, that is many waies advantageous to men in this life, and will surely bring them to life eternall here∣after: see the Notes also chap. 3.14. and 8.11.

Vers. 17. The high way of the upright is to depart from evil, &c.] That is, this is their ordinary course; their constant purpose, desire & endeavour is, to shun e∣very evil way, though through mistake or violence of temptation they may sometimes step into the by-waies of sin. To which some adde also, that to depart from evil is said to be the high way of the upright, because it is, as rode-waies are wont to be, an easie and a safe way: an easie way, because it is plainly made known in the word of God, and because his affection to it, & inuring himself to walk in it, makes it no way so hard to him as it is to others; and a safe way, be∣cause there is no ••anger of any evil or mischief in it. Which is farther set forth in the following clause, he that keepeth his way, that is, that keepeth close to the way that God hath prescribed him, preserveth his soul; to wit, because he shall be surely under Gods protection here, and shall as certainly escape eternall destru∣ction hereafter.

Vers. 18. Pride goeth before destruction, &c.] See the Note chap. 11.2.

Vers. 19. Better it is to be of an humble spirit with the lowly, then to divide the spoil with the proud.] This seems to be inferred from the foregoing Proverb. And if by the lowly here we understand those that are in an afflicted and low condition, then the meaning of the Proverb is clearly this; that it is much better to be a poor man and humble, (which are joyned together, because such a condition doth many times bring men to be of an humble spirit) then to be rich and proud, as usually rich men are: or, that it is better to be in the state of poor captives, and to be humble, then to be in the state of conquerors, and proud; which is

said because nothing doth more puff up the spirits of men, then victories in the war usually doe. But if by the lowly we understand men of a lowly & humble spi∣rit, then the meaning must be, that it is better to be one of those that are of an humble & lowly spirit, to wit, though thereby a man be the more wronged, as the humble that will bear injuries usually are, then to be one of those proud ones that are usually oppressors of others, and so to have a share among them, when they divide the spoil.

Vers. 20. He that handleth a matter wisely, &c.] Or, He that understandeth a mat∣ter, that is, that will undertake nothing rashly, but by due pondering & advi∣sing beforehand of what he intends to doe, maketh sure that he throughly under∣standeth what he is to doe, and how it is to be done, and then doth accordingly manage his work in a prudent manner: shall find good; that is, shall prosper in what he undertakes, & shall have much refreshing comfort in the prudent & suc∣cessefull carrying on his enterprises: and who so trusteth in the Lord, happy is he; to wit, because the Lord will not fail those that trust in him, but will blesse their en∣deavours, yea though they should some way fail in managing their affairs. Now the joyning of these two thus discovers that the drift of this Proverb is, to shew that both these must be joyned together: we must not, under a pretence of tru∣sting in God, neglect any due care of ordering our affairs as becomes wise men; neither must we trust in our care and wisdome for the managing of our under∣taking; but for our successe therein must rest wholly upon God, without whose blessings the endeavours of the wisest men are nothing worth.

Vers. 21. The wise in heart shall be called prudent, &c.) By the wise in heart may be meant the godly man, or the man that is truly wise, see the Note chap. 10.8. the man that hath some good measure of knowledge & understanding; and by this, that he shall be called prudent, may be meant, that he is, and is deservedly to be accounted, a wise and prudent man; (as Isa. 4.3. he that remaineth in Ierusalem shall be called holy, that is, shall be holy) or, that he shall shew himself to be, and shall be acknowledged and commended to be an intelligent prudent man, yea though he never seeks to set forth himself as such in any way of ostentation. And so in the following clause, and the sweetnesse of the lips encrease••••▪ learning, by the sweetnesse of the lips may be meant, any manner of speaking in a way of instructi∣on, whereby mens words are pleasing & delightfull to the hearers, as when men speak fitly & meekly & affectionately & prudently, which will indeed allay the sharpnesse of reproofs; or else more particularly the gift of speaking eloquently and elegantly: and then of this it is said, that it encreaseth learning; which though it may be truly said of the teachers improoving his own knowledge by instructing others, yet here it is meant of the edifying & profiting of his hearers. Because men will usually flock after such a teacher, and because such a gift of utterance and elegancy in speaking doth work powerfully upon the hearts of the hearers, therefore it must needs encrease learning very much. And so the drift of the Pro∣verb may accordingly be, either 1. to set forth the excellency of wisdome; the first clause shewing the good it doth to the wise man himself, to wit, that there∣by he attains to the vertue and praise of prudence; and the second, what good

it doth to others, by causing in them an encrease of learning: or 2. to discover what an accession to wisdome eloquence is: a wise man shall be esteemed for his knowledge and learning, though he be not able elegantly to expresse him∣self; but it is the gift of eloquence that makes men instrumentall for the encrea∣sing of knowledge and learning in others.

Vers. 22. Vnderstanding is a wel-spring of life to him that hath it, &c.] That is, it yieldeth life constantly & abundantly to those that have it; or rather, it is in those that have it a constant means of conveying life to those that are instructed by them; see the Notes chap. 10.11. & 13, 14: but the instruction of fools is folly; that is, say some, it is a folly to instruct fools; or, fools will be instructed no way but by their own folly, that is, by the miseries which their folly brings upon them. But the meaning is rather this, that when fools undertake to advise any body, they can utter nothing but that which is foolish and wicked; or, that when false teachers instruct men, their instruction is mere folly. And so that which may seem to be intended by the opposition of these two clauses is, either 1. that the understanding of the wise is in their instructing of others as a wel-spring of life to them; but the folly of fools (to wit, wicked foolish men, or seducers and false teachers) is in their instructing of others as a wel-spring of poysonous waters, tending to the death of those that are instructed by them: or 2. that wise men at all times, even in their ordinary discourse, will be speaking to the benefit of others; whereas fools on the other side, where they would shew most gravity, when they undertake to advise and teach others, utter nothing but folly, and that which tends to the destruction of those that hear it.

Vers. 23. The heart of the wise teacheth his mouth, &c.] That is, A man by his wisdome knoweth when, & what, and how to speak: and hence it is that the bet∣ter a man understands any thing, the better able he will still be to speak of it; and that wise men are wont to speak the more discreetly & well in every regard, because they are not wont to speak rashly, but to meditate beforehand what they shall speak; see the Note chap. 15.28. Yea & needs must they speak wisely, whose hearts are endued with true wisdome & grace, because alwaies out of the abun∣dance of the heart the mouth speaketh, Matth. 12.34. And addeth learning to his lips; that is, the wisdome that is in the wise mans heart enableth him to speak learned∣ly, and to teach others; or, by teaching others he himself learns to be more and more able to speak, both wisely and elegantly.

Vers. 24. Pleasant words, &c.] To wit, such as are the words of the holy ser∣vants of God, see the Note chap. 15.26, as namely, when they are full of wisdome, learning, eloquence, comfort, gentlenesse, compassion and love, (whether utter∣ed by way of instruction or reproof, or any other way;) are as an hony-comb, see the Note Psal. 19.7. that is, sweet & wholesome, as is expressed in the following words, sweet to the soul, and health to the bones: which may be referred to the hony-comb, as being sweet to a mans tast, and healthfull severall ways, or to those pleasant words, which, as an hony-comb, are delightfull to the minds of men, and a means of health to the body. See the Notes chap. 14.30. and 15.30.

Vers. 25. There is a way that seemeth right, &c.] See the Note chap. 14.12. The

very same Proverb is again repeated here, because this self-delusion is so exceed∣ing dangerous, and men are naturally so exceedingly inclined to it. Or it may be here again inserted with reference to the foregoing Proverb, that men might consider, that all words that may seem pleasant to carnal reason, are not those plea∣sant words which are there intended.

Vers. 26. He that laboureth, laboureth for himself, for his mouth craveth it of him.] It is in the Hebrew, his mouth boweth unto him▪ that is, it humbly beggeth it of him, to wit, because a man cannot live except he gets meat to eat. The drift there∣fore of this Proverb may be to shew, both how willingly men should submit to any honest labour, and how unnaturall a sin idlenesse is, even such that it is pit∣ty such persons should eat, 2 Thess. 3.10; and likewise that they should not wear out themselves with toiling for superfluities, because if a man by his mode∣rate labour can but get things absolutely necessary, as food and raiment, it is sit that herewith he should be content.

Vers. 27. An ungodly man, &c.] It is in the Hebrew, A man of Belial; see the Note Deut. 13.13. As before vers. 21, 22, &c. Solomon shewed how much good is done by the lips of the righteous, so here, in the four next verses, he tells us how mischievous wicked mens tongues are. An ungodly man diggeth up evil; that is, either 1. he wittingly & continually endeavours in a secret way to undermine men & to insnare them, even as men dig pitfals for others to fall into, see the Note Job 6.27; or 2. that night & day he is still plotting to commit sin, or rather to doe mischief unto others, being still searching in his mind how to effect it, even as men by digging search for minerals in the earth, & then afterwards with great pains he endeavoureth to accomplish it. And to these some adde too, that he is said to dig up evil, because he rips up things long since done & forgotten, that he may bring some evil upon men. And in his lips there is a burning fire; to wit, 1. because therewith he vents his fiery passions and distempered heats, by railing, threatning, lyes & slanders, &c; 2. because by the tongue, which hath in a man∣ner the shape & colour of a flame of fire, they kindle strife & divisions amongst men, & are as very fire-brands both in Church & commonwealth, whereby they are usually burnt up & brought into utter desolation; & 3. because by the slan∣ders and other evils of the tongue men vex and torture others, even as men are pained and tortured with the scorching & burning of fire.

Vers. 28. A froward man, &c.] See the Notes chap. 3.32. and 6.12. It seems to be meant here of those that out of crossenesse & peevishnesse are still prone to misinterpret & pervert other mens waies & words: soweth strife; that is, spread∣eth contentions in every place where he cometh: and a whisperer separateth chief friends; that is, say some, princes, men in high places, that are united in a strict bond of friendship one to another; or rather, friends that are most intimate, and do most intirely love one another.

Ver. 29. A violent man, &c.] That is, A man head-strong in wickednesse, that can∣not sleep except he doe evil, and is regardlesse of all laws ordained to restrain men from evil; or, a man violently bent to doe mischief: enticeth his neighbour, & lead∣eth him into the way that is not good; that is, into courses sinfull or hurtfull. The

meaning may be, that such men are wont with their flattering speeches either to draw others to joyn with them in their wickednesse, see the Notes chap. 1.10, 11; or else to allure them into some snare or other, that they may bring upon them the mischief they have plotted against them.

Vers. 30. He shutteth his eyes to devise froward things, &c.] That is, He shutteth his eyes that he may the more intentively plot and contrive some mischief in his mind; but see also the Notes chap. 6.13, & 10.10: moving his lips he bringeth evil to passe; that is, by his wicked speaking, or, as soon as he begins to speak, he pre∣sently effects the mischief he hath so contrived in his mind. Yet by moving his lips may also be meant such a kind of mumbling and muttering to himself, as is usuall with men when they are plotting some mischief against men, or when their hearts are swoln with rage, & a full resolution to do them some evil; or, his whispering & speaking softly to his companions, lest he should be over-heard by some body, and so prevented in what he hath designed to doe. In a word, the meaning is, that wicked men by their cunning plots, and hypocrisy in the close carrying on their designes, do work much villany.

Vers. 31. The hoary head is a crown of glory, if it be found in the way of righteous∣nesse.] To such a one the gray hairs wherewith his head is compassed round about is a glorious ornament, even as a silver crown which God himself hath put upon his head; to wit, because such an one doth in a speciall manner bear in himself the image of God, who is the Ancient of daies, Dan. 7.9. as likewise because old men by long experience do often attain the greater wisdome, and the very gray hairs of such men do render their countenance the more comely & grave, and do naturally procure the more authority and respect amongst men.

Vers. 32. He that is flow to anger is better then the mighty, &c.] That is, he is a man of greater excellency, and more to be commended for his strength and for∣titude, then he that is of mighty bodily strength; to wit, because the strength of the soul is better then bodily strength; it enables men to bear reproaches and injuries, which are of all burdens the heaviest & hardest to be born, & to resist and overcome a mans own unruly passions and sinfull lusts, together with those principalities & powers Eph. 6.12. which of all enemies are most hardly resisted and subdued. And by mens subduing these much benefit redounds to other; whereas the mighty man cannot obtain victories nor subdue cities, without much bloudshed and hurt to others. And to the same purpose is the following clause, and he that ruleth his spirit, that is, that overruleth his affections & passions, then he that taketh a city; who may the while be a slave to his own lust. But see the Note also chap. 14.29.

CHAP. XVII.

Vers. 1. BEtter is a dry morsell & quietnesse therewith, then a house full of sacrifices with strife.] We had a Proverb before much like this, chap. 15.17. for which see the Note there. But the meaning of this is briefly thus; that the smallest & coursest pittance, with quiet, is more comfortable, safe and wholesome, then a house full of good chear (for that is meant by a house

full of sacrifices, see the Note chap. 7.14.) with strife and contention. Which may be said, because at feasts wine & good chear do usually cause many quarrels; or else to imply, that it is better to be in a low then in a high condition, because these are usually exposed to more envy and hatred and strife then meaner men are. Others also understand this Proverb of the happinesse of those that enjoy a little with quiet of conscience, above those that have plenty with a conscience that continually chideth them for what they have gotten unjustly, or for some o∣ther wickednesse.

Vers. 2. A wise servant shall have rule over a son that causeth shame, &c.] See the Notes chap. 10.5. and 14.35: and shall have part of the inheritance among the bre∣thren. Thus it is usually in both particulars mentioned. The first, when a ser∣vant for his wisdome is advanced to some place of honour & magistracy, and so the foolish son having wasted his estate, & being become poor, liveth under his command; or else, when the master of such a servant shall give him the rule over his whole family, or shall make him at his death one of his Executors, & a guar∣dian over his foolish son, perhaps over all his children. And so the second also, either when such a servant, growing rich and great, buyes the estate of his masters prodigal child; or rather, when a master shall give one of his daughters in mar∣riage to such a servant, or shall adopt him for his son, and thereupon shall at his death allot him a share in his inheritance. But the drift of the Proverb is, to shew, that wisdome doth often prefer men above those that otherwise, had it not been for their folly, might have been their betters.

Vers. 3. The fining pot is for silver, and the furnace for gold; but the Lord tryeth the hearts.] Either we must understand these words thus; that as the fining pot and the furnace do try silver and gold, so the Lord, whose eyes are as a flame of fire, Rev. 1.14. tryeth the hearts of men: or thus; whereas the gold-smith can by his art try of what goodnesse his silver & gold are, & can purify them from the drosse that was in them, none but the Lord only can try, that is, exactly know, or purify and purge by affliction or otherwise, the hearts of men. See the Notes Psal. 7.9. and 26.2. and 66.10. and Job 23.10.

Vers. 4. A wicked doer giveth heed to false lips, &c.] That is, to lies, slanders, flatteries, or generally to all manner of evil speeches whatsoever: and a liar giveth eare to a naughty tongue; that is, a mischievous tongue, or a lying slanderous tongue. The drift of this Proverb therefore may be to shew, 1. that not only to speak evil, but also willingly to hearken to evil speakers, & to be prone to believe lies, is the property of a wicked man; or 2. that wicked men are still ready to yield to the evil suggestions, enticements & commands of others; or 3. that be∣cause men are delighted with such talk as is sutable to their disposition, therefore liars and slanderers love to hear the lies and slanders of others, and generally all wicked men delight to hear those that talk wickedly.

Vers. 5. Whoso mocketh the poor reproacheth his maker.] That is, he that deri∣deth a man distressed with poverty, or any other sad affliction. It is a sin to de∣ride any body; but the poor man is mentioned, because men do usually take most liberty to scoffe at such men; and yet the deriding of them is worst, be∣cause

thereby men adde affliction to the afflicted. But see the Note chap. 14.31.

Vers. 6. Childrens children are the crown of old men, &c.] To wit, because this makes known that they are very aged, and because children are a glorious bles∣sing of God, and do render their parents to be the more reverenced & respected, and to be of the more authority amongst men: and the glory of children are their fathers; to wit, whether living or dead: for living with them, their wisdome and authority do supply many defects in their children; and whether living or dying they are an honour to them. But now both these clauses must be under∣stood both of parents & children that are vertuous & pious; for otherwise they will both be but a crown of thorns to their nearest relations.

Vers. 7. Excellent speech becometh not a fool, &c.] Some by excellent speech under∣stand copious fluency of speech, which, they say, becometh not a fool, because the more he speaks, the more he will discover his folly. Again, others by excellent speech understand a stately & eloquent way of speaking, which, they say, becometh not a fool, because when he speaketh so, he speaketh not like himself, no more then a prince doth (as it followeth in the next clause) when he tells lies. But the most and best of Expositours do by excellent speech understand any grave speech, dis∣course or counsell, concerning high and weighty & excellent things: as namely, concerning matters of great importance, tending to the welfare of common-wealths, which becometh not a fool, because the vanity and weaknesse of such a mans mind, & the great importance of such affairs, do not suit well together; it be∣comes grave & learned men to give their judgement in such things, whose worth and renown will adde weight to their words; or else concerning the holy things of God, & Christ and his Church, as faith and repentance, &c. the reproving of vice, and commending of any thing that is good, which becomes not an ignorant wicked sot, that understands not nor practiseth what he saith.

Vers. 8. A gift is as a precious stone in the eyes of him that hath it, &c.] That is, it is most acceptable to him to whom it is given; even as precious stones, which men are wont earnestly to desire & highly to esteem; or rather, it is so in the eyes of him that hath it to give: Rich men, that have gifts to give, look upon them as effectuall alluring baits, like a precious stone that draweth the eyes of beholders to it; they think to doe what they please with their gifts: whithersoever it turneth, it prospereth; that is, it prevails for the most part with any man to whom it is gi∣ven, it will make him that receives it to understand the mind of the giver, and to doe whatever he desires of him.

Vers. 9. He that covereth a transgression, &c.] That is, any fault which a man hath committed, or any injury done, whether by word or deed, against himself or others; see the Note chap. 10.12: seeketh (or, procureth) love; that is, he gai∣neth or preserveth the love of the man whose transgression he so covereth; and by so doing he takes also the best way to make peace, and to preserve friendship a∣mongst others: but he that repeateth a matter; that is, that reports abroad the faults men have committed, or upbraids them with former injuries, or being to make peace between party and party rips up old offences: separateth very friends; that is, he makes his best friends weary of him, y••a to become his enemies; or,

he makes divisions betwixt the most intimate friends: see the Note chap. 16.28.

Vers. 11. An evil man seeketh only rebellion, &c.] That is, A carnall man in all that he doeth sins against God, so that his whole life is one continued course of rebellion against him; yea he delights in nothing so much as that: even when he doeth any thing that is evil, it is not so much any outward temptation of plea∣sure or profit that draweth him thereto, as his own perverse inclination to rebell against Gods commands, which therefore he many times doth, when there is no outward bait of any advantage to himself, that may tempt him to it. Or it may be understood with reference to men, to wit, that a wicked man minds nothing so much as that he may carry himself stubbornly & rebelliously against those that, either by words or stripes, seek to reclaim him from his evil waies. Therefore a cru∣ell messenger shall be sent against him; to wit, either from God or man; see the Note chap. 16.14. And by this cruell messenger may be meant an accusing tortu∣ring conscience, or death, or the devil, to whom God gives over wicked men, as the just executioner of his wrath. But I conceive it best to understand it general∣ly of all punishments sent from God, and all executioners of vengeance imploy∣ed by the civill magistrate.

Vers. 12, Let a bear robbed of her whelps meet a man, rather then a fool in his folly.] That is, in the extremity of his wickednesse & rage. And the reason is, because a bear may be resisted and shunned, but there will be no withstanding or avoid∣ing the rage of such a fool; and because by such an one men may be not only be∣reaved of their lives, but also of their good name & their estate, which should be the livelyhood of their children after them.

Vers. 14. The beginning of strife is as when one letteth out water, &c.] That is, strife is easily begun; as it is an easie matter to make some little passage through a bank to let out waters: but contention being once begun will soon grow more and more violent, so that it will be within a while almost impossible to make up the breach, but it will proceed haply to the utter ruine of families & kingdomes; even as waters so let out through a bank, are wont quickly to make such a breach greater and greater, and so to carry away all that stands in their way with unresistable violence, nor can the breach be made up again almost by any means. Therefore leave off contention before it be medled with; that is, doe not any thing that is likely to be an occasion of strife; or, though another man gives occasion of strife, yet forbear.

Vers. 16. Wherefore is there a price in the hand of a fool to get wisdome, seeing he hath no heart to it?] That is, say some Expositours, seeing he is not capable of being taught wisdome; or rather, seeing he hath no mind or desire to be wise or good? It is therefore all one in effect as if he had said, that he is unworthy of riches, that will not make use of them to get wisdome; or, that such a mans ri∣ches are to no purpose, because he knoweth not how to imploy them for his own good, but rather is usually the worse for them.

Vers. 17. A friend, &c.] That is, A true friend, whose friendship is ground∣ed upon unchangeable things, the vertue and piety of those whom he makes his friends; loveth at all times, to wit, in adversity as well as in prosperity: for that

this is chiefly meant the following clause sheweth, and a brother is born for adversi∣ty•• that is, a brother or near kinsman is by the bond of nature engaged to help his brother in adversity. So that the meaning of the Proverb is clearly this; that they only shew themselves true friends & brothers, that manifest themselves to be such in the hour of distresse & trouble. Yet some conceive that the second clause concerning brothers is added to shew, that therefore the man that shew∣eth himself loving to his friend in adversity, doth herein carry himself as a bro∣ther, & ought so to be esteemed.

Vers. 18. A man void of understanding striketh hands, and becometh surety in the pre∣sence of his friend.] That is, rashly, at the very first sight & presence of his friend, in a manner before he desires him to doe it, without ever looking into the busi∣nesse, or considering the danger that is in it: or, in the presence of his friend, viz. the Creditor, to whom he obligeth himself for some third person. But see the Notes chap. 6.1, 2, 3.

Vers. 19. He loveth trangression that loveth strife, &c.] That is, that loveth to strive with other men, or that loveth to see or make strife between man & man. And of such a one it is said that he loveth transgression, either because his loving strife shew∣eth him to be a wicked man, as being one that taketh pleasure in sin, & consequent∣ly one that will not stick at any other wickednesse; or rather, because strife doth usually bring men into all manner of transgressions, according to that Jam. 3.16. where envying & strife is, there is confusion & every evil work. As for the following clause, & he that exalteth his gate seeketh destruction, some by the word gate understand the door of a mans mouth, as it is taken Mic. 7.5. keep the doors of thy mouth from her that lyeth in thy bosome; and so they take the meaning of this clause to be, that he that is wont to speak proudly & loftily, in any way of boasting, or despising others, partly by stirring up men thereby against him, & partly by provoking God to displea∣sure, seeketh his own ruine. But I rather think that the words are to be understood literally, of a mans exalting his gate, that is, his house, (a part being put for the whole) and that the meaning therefore is, 1. that as a man that builds his house higher then the foundation will bear, may justly expect the downfall thereof, so the man that, out of the pride of his heart, buildeth his house more sumptuously and stately then is fitting for his condition, is in the high-way to beggery; or that he that buildeth lofty houses to the prejudice and with the oppression of o∣thers, exposeth himself thereby to the hatred & envy of men, and to Gods high displeasure, and so doth in a manner seek his own destruction: and 2. that accor∣dingly he that any way exalts himself proudly above others, despising them, and seeking to bring them into subjection under him, doth hereby draw destruction upon himself; see the Note chap. 11.2. For this is that, I conceive, which Solo∣mon chiefly intended in these words.

Vers. 20. He that hath a froward heart, &c.] That is, He that is of a peevish quarrelsome spirit, that will be still taking offence at every thing that is spoken and done, & wishing and plotting the hurt of others, see the Note chap. 3.32. findeth no good; that is, findeth no favour any where neither from God nor man. Or, by the man of a froward heart may be meant a man that is stubbornly wicked,

see the Notes 2 Sam. 22.27. and Job 5.13; or else an hypocrite, that carrieth a fair shew outwardly, when there is nothing but frowardnesse, wickednesse & mis∣chief in his heart; whence it is that the upright man is opposed to the froward in heart, chap. 11.20. They that are of a froward heart are abomination to the Lord, but such as are upright in their way are his delight: & then by this that is said of such an one, that he findeth no good, may be meant, that he shall never obtain any favour or blessing, either for his everlasting estate, or his condition in this world, though for the present he may seem to enjoy many earthly commodities; he that seeks to avoid any evil or obtain any good by deceit or hypocrisie, will be frustrate of his hopes: or else, that on the contrary, such a one shall surely fall into evil. And he that hath a perverse tongue falleth into mischief; that is, he that abuseth his tongue in any way of wickednesse, or more particularly, he that hath a false deceitfull tongue, shall bring thereby mischief upon himself, perhaps the mischief he inten∣ded to others. The drift of this Proverb may be to shew, that God will punish not only the wickednesse of mens works, but also of their hearts and tongues; or, that if God abhor all wickednesse in the heart, much more will he punish it when men expresse it with their tongues.

Vers. 21. He that begetteth a fool, doth it to his sorrow, &c.] As if he had said, Whereas naturally men are glad to have children, and do expect much joy from them, if a child proveth foolish & wicked, he is an occasion of much sorrow to his parents; not to the mother only, that is more prone to grieve, but even to the father also; see the Note chap. 10.1: and the father of a fool hath no joy; to wit, in that his foolish child; or, he will not be able to take comfort in any thing in the world. Yet some Expositours understand the first clause of the childs sor∣row, He that begetteth a fool, doth it to his sorrow, that is, the sorrow of that his foo∣lish son, to wit, because his folly & wickednesse will bring much misery & sorrow upon him: and then the next clause they understand of the fathers sorrow, and the father of a fool hath no joy.

Ver. 22. A merry heart doth good like a medicine, &c.] That is, it doth as much good for the curing of the distempers of the soul, as a medicine doth for the curing of bodily diseases; or rather, it doth a man as much good for his bodily health, see the Note chap. 15.13. Yea, the words may be also translated thus, A merry heart doth good to a medicine; that is, it helps the operation of physick for the reco∣very of health. But a broken spirit drieth the bones; that is, a heart broken with grief wasteth all the strength of the body; see the Notes chap. 3.8. and 12.4.

Vers. 21. A wicked man taketh a gift out of the bosome, &c.] That is, secretly; for so Solomon himself explaineth this expression chap. 21.14. A gift in secret pa∣cifieth anger, and a reward in the bosome strong wrath: and it may be meant both of the man that hath an ill cause, who taketh it, and giveth it closely, either to the judge, or to his adversaries advocate, or to any one that is to be a witnesse in the cause; and likewise of the judge, or any other that taketh it from him that gives it: to pervert the waies of judgement; that is, any way to obstruct the course of law, or to pervert the proceedings of justice, and so to procure that any thing be done that is unjust.

Vers. 24. Wisdome is before him that hath understanding, &c.] Some give such an exposition of the first clause as can hardly suit with our translation: Wisdome is before him that hath understanding; that is, it is with him, it is conspicuous, & easily to be discerned in his countenance, to wit, in the sobriety, gravity and stayed∣nesse of his countenance & outward behaviour. And if this be owned, then the meaning of the next clause, but the eyes of a fool are in the ends of the earth, must needs be this, that the inconstancy, the unsettlednesse & lightnesse of a fools coun∣tenance, the rolling & roving of his eyes, prying into every corner, & wandring af∣ter every vanity, doth manifestly discover his weaknesse and folly. But now accor∣ding to our Translation, the expositions that are commonly given of it are these. 1. Thus: Wisdome is before him that hath understanding, &c. that is, An understand∣ing man will be still learning some point of wisdome or other, at all times, & in every place, where for the present he is; whereas the fool, despising what is be∣fore him, hath frequently a roving conceit of travelling to the ends of the earth, the remote parts of the world, for the seeking of wisdome. 2. Thus: Wisdome is be∣fore him that hath understanding; that is, it is obvious & easy to him, he finds and gains it easily; or, it is easy to him to doe well, & in all streights to chuse the wisest way; see the Notes chap. 8▪ 9. & 14.6. & Deut. 30.11, &c: but the eyes of a fool are in the ends of the earth; that is, wisdome is to him as a thing that is far off, and be∣yond his reach, which he is no way able to attain; or, he is like a man that hath lost his way, or that is besides himself, not knowing which way to turn himself, nor where to find that which he looks after. Or 3. thus, which to me seems the best: Wisdome is before him that hath understanding; that is, it is continually in his eye, and he so minds wisdome, that he overlooks every thing beside; he is still in his thoughts meditating of the beauty & perfection of it; the will and law of God is his constant rule & guide; he still considers what that requires of him, and endeavours to conform him self thereto in all things whatsoever: but the eyes of a fool are in the ends of the earth; that is, as one that never discerned the glory and excellency of wisdome, he minds any thing more then that; earthly things, the severall pleasures & profits and vanities that are in the world, are the things that his eyes are still roving after. Yea some conceive that this phrase, of the fools eyes being in the ends of the earth implies such a greedinesse after earthly things, as if they could in a manner reach after the dominion of the whole world, or at least that any thing that were for their profit they would fetch from the farthest parts of the earth.

Vers. 25. A foolish son is a grief to his father, &c.] See the Note chap. 10.1.

Vers. 26. Also to punish the just is not good, &c.] That is, it is exceeding evil: nor to strike princes for equity; that is, either with hand or tongue to smite magi∣strates, for doing that in their places, which in justice & equity they were bound to doe: which may be meant either of the sin of the supreme magistrate, when he shall fall foul upon any inferiour judge or magistrate, for any act of justice which they have done; or else of the sin of private persons, when they shall offer any violence to any magistrate, for any just act of theirs, either towards themselves or others. Yea & some by princes here do understand well-disposed men, the faith∣full

servants of God, who in regard of their union with Christ, & that free spirit whereby they are preserved from the bondage & power of Satan & sin, are some∣times in Scripture called princes; see the Note Psal. 45.16. The greatest difficul∣ty in this verse is, whereto this word also should referre, Also to punish the just is not good, &c. And this is indeed so hard to be resolved, that some Interpreters do there∣fore translate the word in the Original surely. But to keep to our Translation. Some conceive that this word also is here added with reference to what was said before vers. 23, concerning the wickednesse of giving & taking bribes; and so would have these words to imply, that it is a great fault to punish the just, though there be no bribe taken; and that therefore the sin is double, when men are hired by bribes to pervert justice. But this is a very forced, exposition. Either there∣fore we must understand this Proverb without any reference to any thing that went before; or else rather we may take this word also to be added in relation to the foregoing Proverb, and so that which is intended thereby to be this: that as it is a very evil thing in children, so to repay evil for good to their parents, as thereby to be a matter of grief & vexation to them; so also it is not good, on the other side, either for parents in their houshold government, or for the su∣preme magistrate in his place, who ought to be as a father to his people, to grieve or punish the just causelesly, and particularly the inferiour magistrates, when they would deal justly with those that are under their charge.

Vers. 27. He that hath knowledge, spareth his words, &c.] That is, he will be si∣lent, unlesse he sees it requisite that he should speak; and when it is so, he will not multiply words more then needs, but will be sparing in his speech; even when he is provoked by injuries, he will forbear all provoking language; see also the Notes chap. 10.14. and 12.23. and 15.28: and a man of understanding is of an excel∣lent spirit; to wit, in regard of that which was expressed in the foregoing clause, because it argues much wisdome, when men are not rash in speaking, but circum∣spect, and able to refrain speaking when they see cause. But this last clause may be render'd, and a man of understanding is of a cool spirit, that is, of a patient, and so of a quiet still spirit; for such a spirit is here compared to cold water, in opposi∣tion to an angry spirit, that, like hot water, is continually boiling up with passi∣on, and breaking out into passionate speeches.

Vers. 28. Even a fool, when be holdeth his peace, is counted wise, &c.] To wit, both because by his silence his folly is concealed, which should he speak would soon be discovered; and likewise because to be sparing of speech is a point of great wisdome, and to be full of talk is the property of a fool; and thereupon a fool by his silence may gain to himself the repute of a wise man, especially if he be si∣lent when any injury is offered him. See also the Note Job 13.5.

CHAP. XVIII.

Vers. 1. THrough desire a man having separated himself, &c.] That is, A man that out of an earnest desire after wisdome or any good literature, hath withdrawn and sequestred himself from his former habitation, at least from the company he otherwise would converse with, and from all worldly

businesse, or whatever else may be any let or hinderance to him in his study, see∣keth and intermedleth with all wisedome; that is, he will earnestly labour to obtain that which he so earnestly desires, & will be accordingly busying himself about all kind of wisdome, and all the means whereby it may be obtained, there is no wis∣dome which he will not seek to attain: if he hears of any that are eminent for any kind of wisdome, he will endeavour to gain what he can from them; and, as long as there is any thing to be learned, he will never give over. But now if we read this Proverb, as it is render'd in the margin of our Bibles, He that separateth him∣self seeketh according to his desire, and intermedleth in every businesse, there are divers o∣ther expositions that may be given of it. As 1. thus: He that separateth himself, to wit, from his friend, as desiring to break off friendship with him; seeketh according to his desire, that is, he seeketh some occasion or other to effect what he desireth: and intermedleth in every businesse; that is, he will be catching at every word that is spoken, at every thing that is done, though it be in businesses that no way con∣cern himself, that he may find some pretence to make a breach, or to justifie the breach he hath made, between him and his friend. Or 2. thus: He that separateth himself, to wit, in the avoiding of all lets & impediments that may crosse his desire; seeketh according to his desire, that is, seeketh after that which he desireth: and inter∣medleth in every businesse; that is, he will leave no stone unrolled, no course unat∣tempted, whereby he may hope to effect his desire. Or 3. thus: He that separa∣teth himself, that is, He that out of self-conceit, & peevish stubbornnesse, withdraws himself from the company and conversation of others, as loving to goe in a way by himself, though it be crosse to all the world, relying with confidence upon his own judgement, and despising the judgement of others; seeketh according to his desire, that is, he pursueth his own desires, and whatever it is wherein he pleaseth himself: and intermedleth in every businesse; that is, he will be medling where he lists, whatever the businesse be, though it no way concerns him. Or 4. thus: He that separateth himself, seeketh according to his desire; that is, He that upon causelesse pre∣tences doth separate himself from the communion of the Church, and the assem∣blies where God is worshipped, doth quickly shake off all fear of God and man, and with an unbridled desire seeks to satisfie his own lusts, in doing whatever seems good in his own eyes.

Vers. 2. A fool hath no delight in understanding, but that his heart may discover it self.] That is, say some Expositours, he delights in knowledge for no other reason, but that he may in a vain-glorious manner vaunt himself of it. But I rather take it thus: either 1. that A fool hath no delight in knowledge or piety, or any thing that is good, (though he may doe that which simply in it self is good, yet he ne∣ver doeth it with any delight) but that all his delight is in wicked speeches and actions, whereby he discovers the wickednesse that is in his heart; or 2. that he delights not to hear the wisdome and understanding of others, as namely their wise instructions & counsels, but that all his desire is, that he may be heard him∣self, that he may vent what he hath conceived in his heart, or any thing that comes into his mind, though it be never so foolish, or that he may follow his own hu∣mour against all that can be said to the contrary, whereby the wickednesse of his heart is notably discovered.

Vers. 3. When the wicked cometh, then cometh contempt, &c.] See the Note chap. 11.2. where the same thing is said of the proud man in particular. Yet some extend this farther, as namely, that the wicked are wont to contemn both God and man, all laws & admonitions, all dangers and punishments, so that nothing can re∣strain them from their wicked waies: and with ignominy, reproach; to wit, because where the wicked man cometh, he is not only wont to contemn men, but also to cast upon them all the ignominy and disgrace he can, and therewith also to load them with reproaches. Yet the meaning of this last clause may be, as well as the former, that both contempt and ignominy and reproach do, by the just judge∣ment of God, follow the wicked man whereever he goeth.

Vers. 4. The words of a mans mouth are as deep waters, &c.] That is, The words of a wise mans mouth are as deep waters: to wit, 1. because they are full of pro∣found wisdome, which every shallow capacity cannot comprehend; at least there is more wisdome in his words, then one would at first think there is; the force & weight of his words is not easily discerned: and 2. because such a man utters such words both continually & plenteously, nor can ever be drawn dry; see the Note chap. 10.11. And indeed that this is meant peculiarly of the words of a wise man, is evident by the following clause, and the wel-spring of wisdome is as a flowing brook: wherein either the same thing is again expressed in other tearms, to wit, that the wise mans mouth, which is here tearmed the wel-spring of wisdome, is as an ever-flowing brook; or else, a reason is given of the former clause, to wit, that because the wisdome of the wise is as a fountain or spring within him, therefore wise speech doth stream forth from him as a flowing brook.

Vers. 5. It is not good to accept the person of the wicked, to overthrow the righteous in judgement.] As if he should have said, Though it may seem a point of wisdome and policy, for gain & favour to do so; yet it will be found to be in truth a thing both sinfull & perillous: see the Note chap. 17.26. And by the wicked & the righ∣teous here may be meant, only such whose cause is wicked or righteous. Yet it may be understood generally of men that are wicked or righteous, because usu∣ally such as the man is such is the cause which he maintains.

Vers. 6. A fools lips enter into contention, &c.] That is, Witlesse men, void of naturall wisdome, or wicked gracelesse fools, by the rashnesse & folly, or by the wickednesse of their speeches, by their slanders & scoffs, and other injurious in∣solent speeches, do not only stir up contention, brabling, & wrangling between themselves and others, but also fighting, as is implyed in the following clause, and his mouth calleth for strokes; that is, it provokes men to strike him, or sets others together by the eares. But yet that expression in the first clause, of entering into contention, may be meant of such as will be medling with the quarrells of others; and then by their folly, though haply interposing themselves under a pretence of making peace, do encrease the quarrell, and it may be become parties in it, and get some mischief amongst them.

Vers. 7. A fools mouth is his destruction, and his lips are the snare of his soul.] To wit, in that they speak those things that bring their very lives in danger, yea their souls too without repentance. But see the Notes chap. 10.14. and 12.13. and 13.3.

Vers. 8. The words of a tale-bearer are as wounds, &c.] Reading this clause, as it is in the margin of our Bibles, The words of a tale-bearer are like as when men are wounded, the meaning seems to be this: that tale-bearers are wont to whisper soft∣ly when they tell tales of their brethren; and withall, that they use to speak as if they were wounded at the very heart for that which they report, & were full loath to speak what they do speak, but that they see there is a necessity that it must be spoken of. And then also the following words, and they goe down into the inner∣most parts of the belly, must accordingly be understood thus: that by his speaking so hypocritically, as one that is grieved, the tale-bearer is the sooner believed, his words goe glib down into the heart of him that heareth them, being entertain∣ed without any questioning the truth of them, and so they wound the more deep∣ly him that is slandered. But now according to our translation the meaning of the words is clear: The words of a tale-bearer are as wounds; namely, in that they wound (see the Note chap. 12.18.) both 1. him to whom he speaks, in that he is brought to think ill of his brother, & haply to hate and prosecute him, that hath deserved no ill at his hands; and 2. him especially of whom he speaks, in regard of the infamy & trouble they bring upon him, and that they alienate the hearts of his dearest friends from him; & hence also that is added, & they goe down into the innermost parts of the belly; whereby is meant, that they wound the very heart of him that is slandered, yea that the wounds wherewith he is wounded in his credit, or otherwise, are incurable wounds, as when a man is wounded in his very entrails.

Vers. 9. He also that is slothfull in his work is brother to him that is a great waster.] That is, The prodigall & the slothfull man are cousin germans, they are like to one another, and the one shall come to poverty as certainly as the other, because as the one squanders all away through excesse & riot, so the other gets nothing through sloth and idlenesse. But why is that word also added? He also that is sloth∣full, &c. With reference to what was said in the foregoing verse concerning the tale-bearer, & that to intimate, that as the talebearer is to be misliked, so also is the slothfull person: or, only to set forth the better the intended comparison be∣tween the prodigall and the sluggard, that as the one, so also the other must needs come to want and misery.

Vers. 10. The name of the Lord is a strong tower, &c.] See the Notes Psal. 20.1, 7: the righteous runneth into it, and is safe. In the Hebrew it is, and is set aloft; that is, he is above the reach of any danger, according to that Psal. 91.7. but it shall not come nigh thee.

Vers. 11. The rich mans strength is his strong city, &c.] See the Note chap. 10.15. Some observe that the Name of the Lord in the foregoing verse is compared only to a strong tower, but the riches of the worldling here to a strong city; and conceive it is, because there are more that trust in their riches, then that trust in the Name of the Lord; or because worldlings conceit that their riches are a far stronger defence to them, then the Name of the Lord is to the righteous.

Vers. 12. Before destruction the heart of man is haughty, &c.] See the Note chap. 1••.2: and before honour is humility; see the Note chap. 15.33.

Vers. 13. He that answereth a matter before he heareth it, &c.] That is, before a man hath fully spoken what he hath to say, (which many will doe, that they may seem to be of a nimble and quick apprehension) or, before he well understands what it is that a man saith to him: it is folly and shame to him; that is, every one will count it an act of great folly in him to doe so, and thus it will be a great dis∣grace to him; or by his unfit & ridiculous answers he discovers his folly; and so whilst he would be thought to be very wise, he proclaims his own folly, & whilst he seeks to be praised, he gets nothing but shame and dishonour. But yet the Proverb may be meant also of those that will give sentence in any controversy before they have fully heard both parties; & likewise of those that, being trans∣ported with passion, will not hear a mans just defence. And observable it is, that this which we translate, He that answereth a matter, &c. is in the Original, He that re∣turneth a word, &c. whereby may be implyed, that to interpose so much as a word before a man understands a businesse, is an act of folly, and much more to frame a long and serious discourse about it.

Vers. 14. The spirit of a man, &c.] That is, say some, A manly courageous spi∣rit; or rather, The spirit of a man, to wit, that is sound & chearfull, (for this is set against a wounded spirit in the following clause) through the assurance of Gods favour, and the testimony of a good conscience, will sustain his infirmity; that is, will inable him to bear with patience and chearfulnesse any sicknesse or di∣stresse wherewith the outward man is afflicted: but a wounded spirit who can bear? that is, no man can bear that, without the speciall grace & supporting comforts of God. Be a man of never so great strength of body, & in never so comfortable a condition for outward things, that will not ease the distresse of the spirit, as the chearfulnesse of the spirit will refresh a man in his bodily Infirmities.

Vers. 15. The heart of the prudent getteth knowledge, &c.] To wit, by meditati∣on, & by its earnest desire after knowledge: & the ear of the wise seeketh knowledge; to wit, by attending upon instruction. See the Note chap. 1.5.

Vers. 16. A mans gift maketh room for him, &c.] To wit, in that it is usually the means to free men out of prison, or any other great streights they are in; and e∣specially in that it procures free accesse into the presence of great men, & a graci∣ous audience before them, yea many times acquaintance and favour with them, and places of preferment about them: all which may be comprehended in the following words, and bringeth him before great men.

Vers. 17. He that is first in his own cause, seemeth just, &c.] That is, He that first pleadeth his cause before a magistrate or others, seemeth a while, both to the judge, and others that hear him, to have a very righteous cause; not only be∣cause men are inclinable to think that no man would begin to complain except he had a just cause, but also because by the fair glosse which such a man will set up∣on his cause, men are usually so prepossessed, that they are over-ready to prejudge a cause before they have heard the other party: but his neighbour cometh; that is, he that hath the controversy with him cometh in the second place to reply upon him; and searcheth him; that is, he examines what he hath said, and inquires far∣ther into the cause, haply by questioning him in divers particulars, and so

discovers his falshood, and the injustice of his cause. Which is just that which we say in our English Proverb, that One mans tale or cause is good till another be heard.

Vers. 18. The lot causeth contentions to cease, and parteth between the mighty.] That is, it quietly makes a division of any thing about which there is strife, and that not only amongst the meaner sort of people, but also amongst princes and great men; who are particularly mentioned, (to shew the benefit of this way of deci∣ding controversies) because such men, by reason of their power & stoutnesse, are most hardly brought to yield to that which is just in an ordinary way, & when they are at variance, are hardliest pacified, & most able to doe much mischief, & to hold out long in their suits and quarrells; and because their contentions do usu∣ally spread from them to many others that have dependance upon them.

Vers. 19. A brother offended is harder to be wonne then a strong city, &c.] Which, because of its strength, cannot be taken by force, and because of the inhabitants confidence in its strength, is scarce ever like to be yielded up: and their contenti∣ons are like the barres of a castle; that is, they are strong & vehement; they are no more like to be decided & broken off, then such barres are to be broken or cut asunder.

Vers. 20. A mans belly shall be satisfied with the fruit of his mouth, &c.] The fruit here meant is the good or evil that redounds to men by their speaking, accor∣ding as they use their tongues either well or ill. And because he calls this the fruit of the mouth, therefore the plentifull reward that shall be given him is ac∣cordingly set forth in that figurative expression, that his belly shall be therewith satisfied.

Vers. 21. Death & life are in the power of the tongue, &c.] That is, By the ill or well using of their tongues, men may be the means of death or life, both tem∣porall & eternall, to themselves or others: and they that love it, to wit, their tongue, say some Expositours, and thereupon do carefully keep it and watch over it, as men are wont to doe over some precious fruit-tree, shall eat the fruit thereof; or rather, and they that love it, shall eat the fruit thereof, that is, according as men de∣light to speak either evil or good, so they shall eat the fruit of death or life. And indeed the smooth speeches of hypocrites tend not to life, because they de∣light not in them; nor shall they be destroyed that may speak evil, but delight not in it.

Vers. 22. Whoso findeth a wife findeth a good thing, &c.] This may be said, ei∣ther 1. because it is in it self a good thing to have a wife, according to that Gen. 2.18. It is not good for man to be alone; or else 2. rather, because by a wise Solo∣mon meaneth a good wife, (as Eccles. 7.1. in the Original a name is put for a good name, and Isa. 1.18. wooll is put for white wooll) such an one as God created a wife to be, a help to her husband; for such an one is only a wife indeed; and therefore whoso findeth a wife, that is, whosoever upon diligent enquiry findeth what he sought after, (and which is indeed hardly to be found) to wit, a good wife, findeth a good thing, that is, a very great blessing: and obtaineth favour of the Lord; to wit, in that the Lord bestoweth one of his own daughters in marriage upon him.

Vers. 23. The poor useth entreaties, but the rich answereth roughly.] To wit, to the poor mans entreaties: or, it may be meant in generall, that his language is usual∣ly boisterous and rugged.

CHAP. XIX.

Vers. 1. BEtter is the poor that walketh in his integrity, &c.] That is, that endea∣voureth to carry himself uprightly both in word and deed, and thereby manifests himself to be a wise man: then he that is perverse in his lips; that is, then the rich man, that makes no conscience of speaking wick∣edly, (see the Note chap. 17.20.) nor consequently of doing wickedly, and that haply enricheth himself by his wicked tongue: and is a fool; that is, and so shew∣eth himself to be a simple gracelesse wretch. Solomon himself doth thus explain this, chap. 28.6. Better is the poor that walketh in his uprightnesse, then he that is per∣verse in his waies, though he be rich.

Vers. 2. Also, that the soul be without knowledge, it is not good, &c.] See the Note chap. 17.26: and he that hasteth with his feet, sinneth; that is, he that runneth rash∣ly, upon the prosecuting of any businesse. Now this is added as an effect of the want of knowledge, whereof he had spoken in the foregoing clause, to wit, that a man that is heady & rash in doing any thing for want of knowledge, and a wise and prudent considering of things before-hand, must needs be subject to sin, even as a man when he runneth is subject to stumble. As for that word also in the begin∣ning of this Proverb, some refer it to the foregoing verse, where having said that he that is perverse in his lips is a fool, he thereupon addeth here, that indeed to be a fool, to be without knowledge, it is not good. But others conceive that it is ad∣ded only to imply, how alike mischievous ignorance and rashnesse are; as if he had said, As rashnesse maketh men miscarry in their businesses, so also doth want of knowledge.

Vers. 3. The foolishnesse of man perverteth his waies, &c.] That is, his ignorance or wickednesse causeth him to sin; or, it makes all his enterprises and affairs suc∣cesselesse, and brings many miseries and judgements upon him: and his heart fret∣teth against the Lord; that is, though with his tongue he doth not openly blas∣pheme, yet secretly in his heart he murmureth against God, as if God, and not his own folly, was to be blamed, both for his sin and misery.

Vers. 7. All the brethren of the poor do hate him; how much more do his friends, goe far from him? &c.] That is, his companions that formerly made a shew of friend∣ship to him: he pursueth them with words; that is, with many entreaties, & chal∣lenges of former promises, &c: yet they are wanting to him; that is, they fail him, and will shew no friendship to him.

Vers. 8. He that keepeth understanding, &c.] That is, that not only heareth the instructions of Gods word, but also pondereth them in his mind, and retaineth them in his memory, and practiseth them with diligence and perseverance: shall find good; to wit, both in this life, and that which is to come.

Vers. 9. A false witnesse shall not be unpunished; & he that speaketh lyes shall perish.] The reason why this Proverb, which is the very same with that before vers. 5. al∣most

word for word, is so presently repeated again, may be with reference to the foregoing Proverbs: for having spoken vers. 7. how men in their poverty are forsaken of their friends, because it is usuall with men to professe much love, and to make great promises to men in their prosperous estate, which if they fall afterwards into poverty they never make good, therefore this may be again here repeated concerning Gods usuall severity in punishing such perfidious lyars; and that because such men might have perished in their poverty for want of relief from their friend, though it may be from God, by reason of their piety, they may find good, as was implyed in the foregoing verse.

Vers. 10. Delight is not seemly for a fool; much lesse for a servant to have rule over princes.] Under that expression, Delight is not seemly for a fool, some conceive that the contrary is implyed, to wit, that not delight, but a rod rather is fit for a fool, correction rather then recreation, as was said before chap. 10.13. And those that by delight here do particularly understand pastime & recreation, to wit, that this is fit only for those that have wearied themselves in good imployments, and is not seemly for fools that never busie themselves in any such way, they con∣ceive of the comparison that Solomon here frames thus; that if delight or plea∣sure, which is but meer vanity, be not seemly for a fool, much lesse can autho∣rity, & that over princes, which is a matter of so great consequence, be seemly for a servant, who is usually foolish, and knoweth not how to manage so great a preferment. Yea and some, because of the opposition of a servant in the second clause, do understand both clauses of servants; that it becomes not a foolish servant to be brought up in delight & pleasure, much lesse is it seemly for such an one to have rule over princes. But commonly by delight Expositours under∣stand a joyfull & pleasant life, together with all things wherein worldly men are wont to delight, as delicious fare, gorgeous apparell, stately houses, health and wealth, &c. and this they say is not seemly, to wit, in the eyes of God & good men, for a fool, that is, a wicked man; & that because such a man will be hardened here∣by in his wickednesse, and flatter himself from hence that God delights in him, and will abuse all that he enjoyeth to his own & other mens undoing. And accor∣dingly they understand the last clause also, much lesse for a servant, that is, a wicked man, who is alwaies of a servile disposition, to rule over princes, that is, over good men. And they give the sense of the Proverb thus; that if all outward content∣ments are too good for wicked men, much more authority over Gods righteous servants. But though this exposition is very right in other regards, yet because I conceive the last clause must be literally understood of servants & princes, I ra∣ther take the drift of this Proverb to be this; that if delight and prosperity in outward things be not seemly for a wicked fool, because through his folly he will abuse them to his own and others hurt, much lesse can it be seemly for a servant to rule over princes, because such when they are exalted know not how to carry themselves in their places, and so are wont to be proud and insolent, and to ty∣rannize over them that are under their power.

Vers. 11. The discretion of a man deferreth his anger, &c.] That is, it makes him slow to anger; though the world counts those men fools, that will patiently suf∣fer

injuries, yet it is indeed a high part of wisdome to doe so: and it is his glory to passe over a transgression; that is, to take no notice of it, or to forgive it, though most men also look upon this as a base and disgracefull thing: see the Note chap. 16.32.

Vers. 12. The kings wrath is as the roaring of a lion, &c.] To wit, which is the king of beasts: but his favour is as dew upon the grasse; see the Notes chap. 16.14, 15.

Vers. 13. A foolish son is the calamity of his father, &c.] See the Notes chap. 10.1. and 17.21: and the contentions of a wife are a continuall dropping; to wit, either 1. be∣cause even as a stone will be worn away with continuall dropping of water upon it, so the continuall quarrels and brawlings of a wife will wear out the patience, yea the health & strength and life, of the most stout-hearted men: or 2. because as when rain drops through the roof of a house upon the walls, timber, boards and houshold-stuffe, yea & upon those that dwell in the house, as they are at their work, or at their meat, or sleeping in their beds, this must needs soil & marre and ••ot both house and houshold-stuffe, & be tedious to the inhabitants, and make them at last to leave their dwelling; so the contentions & brawling of an unqui∣et wife do not only disturb the whole family, and make them weary of their dwel∣ling, but also in particular is such a continuall vexation to her poor husband, who cannot turn her out of doors, as he may an ungracious son, that he cannot with any peace or content abide in the house with her, but is many times forced to goe abroad and leave his house and calling, (whereby their estate also is rui∣ned) and sometimes utterly to forsake her.

Vers. 14. House and riches are the inheritance of fathers, and a prudent wife is from the Lord.] That is, say some, Though a father leaves his son never so great an e∣state, yet that cannot procure him a prudent wife; that God only can bestow upon him: or, A good wife is to be esteemed a more divine gift then any inheri∣tance that can be left a man by his fathers. But rather the ground of this expres∣sion is this, that there is a more especiall providence of God in procuring a man a prudent wife, then a great estate; and that humane wisdome & industry doth usually strike a greater stroke in providing houses and riches for men, then in providing good wives for them: and that because 1. Parents are usually more sol∣licitous to get rich wives for their sons then prudent wives; 2. a good wife is hardly to be found, and hardly to be known, it is God only that knows exactly what a wife will prove; and so it is an easier matter to purchase house and lands, then to procure a good wife; and 3. it is God only that gives wisdome & knits hearts together; Parents may contrive marriages for their children, but God disposeth of their affections as he pleaseth.

Vers. 15. Slothfulnesse casteth into a deep sleep, &c.] The meaning may be either 1. that it maketh a man to give up himself to immoderate sleeping, whereby time is lost & his calling neglected, or 2. that it makes men stupid, and blockish, and lumpish, even as if they were asleep, yea as if they were dead men: it makes men carelesse and negligent in their affairs, and senselesse of the misery they are like to bring upon themselves, which yet will come upon them, as the next clause sheweth, and an idle soul shall suffer hunger.

Vers. 16. He that keepeth the commandement keepeth his own soul, &c.] That is, He that sincerely desireth & endeavoureth to keep Gods commandements, doth thereby preserve himself from death temporall and eternall: for that this is the meaning of these words appears by the opposite clause, but he that despiseth his waies shall die; that is, that lives carelesly, and walks at randome, not minding what he doth; or that taketh no care to order his life according to Gods commande∣ments; see the Note chap. 13.13. But this Proverb may be understood also of observing or despising the command of the civil Magistrate.

Vers. 18. Chasten thy son while there is hope; and let not thy soul spare for his crying.] Or, as it is in the margin of our Bibles, to his destruction; or, to cause him to die. And the meaning may be, either that the fathers sparing of his child would tend to his destruction, and, as we use to say, bring him to the gallows: or, that a father should not forbear, when his sons wickednesse so required, to cause him to be put to death, according to that law made for a rebellious son Deut 21.18, 21.

Vers. 19. A man of great wrath shall suffer punishment; for if thou deliver him, &c.] To wit, whether it be by appeasing his wrath, or by freeing him from the danger whereinto by his passion he had brought himself: thou must do it again; and that because he will upon some other occasion be passionate again, and so by his pas∣sion will bring himself again and again into danger.

Vers. 20. Hear counsell and receive instruction, &c.] That is, the counsell and in∣struction that is here given in this Book; or rather, the counsell and instruction of God and all good men in generall: that thou maiest be wise in thy later end; that is, that though thou hast spent the former part of thy time in vanity and wicked∣nesse, yet thou mayest be wise at last; or, that thou mayest be wise when thou co∣mest to be old, or when thou comest to die, to wit, that then it may appear that thou art wise, & that then thou mayest reap the fruit thereof: for the meaning is not that we should not seek to be wise in our youth; but therefore it is said that thou mayest be wise in thy later end, because then wisdome stands men in most stead, and all their felicity depends upon their being wise then.

Vers. 21. There are many devices in mans heart, neverthelesse the counsell of the Lord that shall stand.] Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word, and accordingly they understand this place thus; that when men are in a demurre what to doe, they have usually many devi∣ces in their heads, never regarding the directions of Gods word, whether or no that which they contrive be agreeable to what is there enjoyned: but it is they on∣ly that follow the counsell of Gods word that shall prosper in what they under∣take. But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord: & so the meaning of the words seems to be this; that men have usually many various devices in their thoughts for the ef∣fecting of what they desire, which in the conclusion come to nothing; but that Gods counsell is alwaies unchangeably the same, and sure to be accomplished. See the Notes chap. 16.1, 9.

Vers. 22. The desire of a man is his kindnesse, &c.] That is, That which a man doth naturally desire, or which he ought to desire, is that he may be able to shew

kindnesse to others, that he may be open-handed and bountifull to those that stand in need of it: and a poor man is better then a liar; that is, a poor man that hath not to give, and yet haply desires to give if he had it, is better (see the Note 2 Cor. 12.8.) then a rich man that pretends himself not able to give, when he hath abundance, or that promiseth to give, & doth not, and that maketh a shew of kindnesse, when there is no such thing in his heart, and so is a liar; or, a poor man is better then a false-dealing rich man. Thus, I conceive, this Proverb may be best understood. Yet there are many other expositions given of it that are not altogether improbable: as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter, and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse: or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse, &c: or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others; but that a poor man, who is contented with his mean estate, is better then a rich man that falsly seeks to hide his covetousnesse, under a pre∣tence of intending to doe good unto others: or 4. that men are ambitious to shew kindnesse, and not to stand in need of the relief of others; but that a poor man, not ashamed of his poverty, is better then one that will make a shew of gi∣ving, though he be fitter to receive alms from others.

Vers. 23. The fear of the Lord tendeth to life, &c.] See the Notes chap. 10.27, and 14.27: and he that hath it shall abide satisfied; to wit, with abundance of all desireable blessings; or with his interest in God, and his assurance of Gods pro∣vident care over him: he shall not be visited with evil; that is, with any thing that shall be truly hurtfull to him.

Vers. 24. A slothfull man hideth his hand in his bosome, &c.] To wit, that in cold weather he may there keep it warm: and will not so much as bring it to his mouth a∣gain; to wit, to feed himself; which is an hyperbolicall expression, shewing that hunger cannot prevail against such mens sloth, and that they will not doe, no not those things that are most easie and most necessary to be done: see chap. 26.12.

Vers. 25. Smite a scorner, and the simple will beware, &c.] That is, though it will doe no good to the scorner, yet another man that errs out of weaknesse and ig∣norance will take warning by it: and reprove one that hath understanding, and he will understand knowledge; that is, he will understand his errour, & mend what is amisse; there will be no need to smite him, a gentle reproof will serve the turn. Yet this last clause, and he will understand knowledge, may be referred to the simple man be∣fore mentioned: and then the meaning of the words is, that as the simple man will reap good by the punishment of the scorner, so also by the wise mans being reproved; for (thinks he) if such a prudent good man be reproved, and takes it well, much more were it fit that I should doe so.

Vers. 26. He that wasteth his father, &c.] To wit, his estate, by his prodigali∣ty, or by purloining his goods from him, or his body, by grief for his lewd cour∣ses: & chaseth away his mother; that is, that barbarously driveth her out of doors; or that causeth her to withdraw her self into a corner to hide her self, or to get

abroad out of her house, as not being able to endure his insolency, or to be where he is, because of his ungracious carriage of himself; or, that by his wa∣sting her estate when her husband is dead causeth her to sell her house, & to for∣sake her habitation where for many years she had lived: is a son that causeth shame and bringeth reproach; see the Note chap. 10.5.

Vers. 27. Cease, my son, &c.] See the Note Psal. 34.11: to hear the instruction that causeth to erre from the words of knowledge; as if he should have said, Though thou hast done it formerly, yet for the time to come hearken no longer to the instruction of those false teachers, that would draw thee into errours, or to those evil counsellors, that would draw thee from the waies of true wisdome in∣to the waies of wickednesse.

Vers. 28. An ungodly witnesse scorneth judgement, &c.] That is, he maketh a mock of justice and equity, of the law of God, and of all juridicall proceedings, which are for the detecting & punishment of offenders; yea he derides and slights all the punishments which by the laws of God and man are denounced against false witnesses. And indeed that this last is principally meant here by judgement seems the more probable, because of that which is added in the following verse, Iudge∣ments are prepared for scorners, &c. As for the next clause, and the mouth of the wicked devoureth iniquity, the chief thing intended thereby is, that wicked mens mouths are full of lies and all evil language whatsoever, and that they make no bones of it, they speak all manner of evil without fear or shame, or any remorse whatsoe∣ver. But see also the Notes Job 15.16. and 34.7.

Vers. 29. Iudgements are prepared for scorners, &c.] That is, Though judge∣ment is not alwaies presently executed upon them, yet many heavy punishments are appointed for them, & are in a readinesse to be executed on them, either by God or man. And the same thing is meant in the following clause, and stripes for the back of fools; namely, that shamefull and inevitable judgements are stored up for them: see the Note chap. 10.13.

CHAP. XX.

Vers. 1. WIne is a mocker, &c.] The meaning of this may be, that wine doth delude and mock those that drink it, and as it were make fools of them: both in that it doth allure and draw them on by its co∣lour and delicious tast to drink much of it, as if there were no danger, nothing but delight and pleasure in it, till on a suddain they are insnared and overcome by it, and then it brings many inconveniencies and miseries upon them; and like∣wise in that when they are so overtaken by it, it makes them ridiculous to others, so that men doe usually deride, mock, and make themselves sport with them. And this exposition may seem the more probable, because it agreeth so well with the last words in this verse, and whosoever is deceived thereby is not wise. But yet be∣cause this suits not so well with the next following words, strong drink is raging, I rather, as do the most Expositours, understand this Proverb thus: Wine is a mocker; that is, it maketh men mockers & profane scorners, and hence it is that the Prophet joineth drunkennesse and scorning together, Hos. 7.5. In the day of

our king the princes have made him sick with bottles of wine, he stretched out his hand with scorners, (And thus Solomon, having in the end of the foregoing chapter spoken of the judgements that are prepared for scorners, doth here make known one particular, which doth usually make men scorners:) strong drink is raging; that is, it maketh men outragious: and whosoever is deceived thereby; to wit, by being wonne thereby to take it immoderately, or by being catched and overcome thereby to his hurt, or by being brought thereby to doe any thing foolishly and unadvisedly, which not being in drink he would not have done, which is called erring through wine Isa. 28.7: is not wise; that is, he makes himself thereby a very fool, as we use to say, when the wine is in, the wit is out; or rather, he there∣by sheweth himself a fool, and reapeth the fruit of his folly.

Vers. 2. The fear of a king is as the roaring of a lion, &c.] See the Note, chap. 19.12: whoso provoketh him to anger; to wit, by any unwarrantable disobedience or misdemeanour: sinneth against his own soul; that is, doth by his sin expose his life to manifest danger. See the Note chap. 16.14.

Vers. 3. It is an honour for a man to cease from strife, &c.] That is, to avoid all strife by all possible means; or, to give it over, even after he is engaged in it, which is indeed the hardest task, because men are wont to esteem this of all other the greatest dishonour to them; but therefore it is also the greater proof of a mans wisdome to doe so: see the Notes chap. 16.32. and 19.11: but every fool will be medling; that is, intermedling with strife, or with other mens matters, which is usually the occasion of strife. And this being an act of great folly, is therefore much to his shame and reproach.

Vers. 4. The sluggard will not plow, by reason of the cold, &c.] Or, the winter▪ therefore shall he beg in harvest; to wit, when others have great plenty, which must needs be an eye-sore and hearts-grief unto him: and have nothing; that is, no∣thing to reap; or, nothing shall be given him, no not at that time, when because their store comes in then abundantly, men are most forward to give, yea even to the brute beasts.

Vers. 5. Counsell in the heart of a man is like deep waters, &c.] That is, ability to teach and advise men; or, which is all one in effect, wisdome & prudence, which are the springs of all good counsell, do abound in the heart of a wise man, even as deep waters or a spring of water, that can never be drawn dry: but a man of un∣derstanding will draw it out; that is, he will use means to get it out of him; there is nothing that the other knows, but some way or other he will learn it of him: see the Note chap. 18.4. The thoughts, & intentions, & designs of mens hearts are like waters that are of a great depth, to the bottome whereof men cannot ea∣sily dive to find what is there, or like waters that are in a deep pit or well, or far somewhere under ground, which cannot easily be gotten up; and that because it is in a manner impossible to know what is in the heart of a man, (for what man knoweth the things of a man, save the spirit of a man, which is in him? saith the Apo∣stle 1 Cor. 2.11.) especially when he shall set himself to dissemble & conceal his purposes. And some think too that man is here mentioned in opposition to wo∣men, who are usually more inclinable to blab forth all that is in their thoughts:

but a man of understanding will draw it out; that is, a wise man will many times by the prudent observation of mens gestures and actions, the words that fall from them, and the company that they keep, by propounding questions to them, and entring discourse with them, as if they minded something else, guesse very right concerning that which is in their hearts.

Vers. 6. Most men will proclaim every one his own goodnesse; but a faithfull man who can find?] The meaning of this is very easy. But if we read the first clause as it is in the margin of our Bible, most men will proclaim every one his own bounty, &c. then the meaning may be, either 1. that it is usuall with men to boast of the great good they have done, or which they intend to doe for others, but that it is rare to find a man that really hath done what he saith he hath done, or that doth faithfully make good his great promises; or 2. that it is easier to find men that are boun∣tifull to others, then to find faithfull men, that injure no man, or then it is to find one that is a faithfull good man in every regard; or 3. that amongst the ma∣ny that will boast of their bounty, there are but few to be found that are faith∣full therein, that is, that do good to others sincerely for Gods sake, with a good conscience, and out of unfeigned love to those to whom it is done.

Vers. 7. The just man walketh in his integrity, his children are blessed after him.] To wit, the rather because he will be sure to leave nothing to his children but what was well gotten; & because many times such children, by reason of the good ex∣ample and education of their parents, are also righteous themselves. But see the Note also Psal. 37.26.

Vers. 8. A king that sitteth in the throne of judgement, scattereth away all evil with his eyes.] Either the meaning is, in generall, that where the magistrate doth look to see judgement carefully and constantly executed upon offenders, wickednesse will not there dare to appear: or else it may be meant particularly of the su∣preme magistrate, to wit, that when he keeps a watchfull eye over the whole king∣dome, this will suppresse all vice amongst the people; or rather, that when he doth use to sit in the judgement-seat in his own person, and doth not leave all to be done by inferiour judges; this his care to see things, with his own eyes, and accordingly to judge of them, will be a singular means to restrain the people from much evil, & tha•• because he is not in such danger to be corrupted, and is wont to punish with greatest severity, & by reason of the majesty of his person, is most terrible to offenders. Yet the meaning of this expression may be also, that such a king may wi••h a frown awe his people from doing evil.

Vers. 10. Divers weights and divers measures both of them are alike abomination to the Lord.] As namely, when men keep a lesser wherewith to sell to those that are simple and may be easily gulled, and a greater for the wiser sort. But see the Notes chap. 11.1. and 16.11. and Deut. 25.13.

Vers. 11. Even a child is known by his doings, &c.] That is, By that which is com∣monly and generally done by a young child in his gestures, speeches and acti∣ons, a very probable discovery may be made concerning him: whether his work be pure, or whether his work be right; that is, whether that which he doeth for the present be pure and right as it ought to be, whether there be a work of saving

grace wrought in him, and so whether that which he doeth proceeds from an ho∣nest upright heart, and consequently whether he be like to take a good course when he comes to mans estate.

Vers. 12. The hearing ear and the seeing eye, the Lord hath made even both of them.] Solomons drift in mentioning this may be to imply, either 1. that therefore God must needs hear and see whatever is spoken or done by men, for which see the Note Psal. 94.9: or, 2. that therefore God can give or withhold the use of these senses to men as seemeth good to himself, and consequently that it is fit that men should be thankfull to God for them, & not abuse them in any sinfull way, but use them to his glory, and for those ends for which they were especially given them of God; as namely their ears to hear the instruction of wisdome, and their eyes to view Gods works both of creation and providence, & to look into those holy writings, which God hath given men for the well-ordering of their lives: yea and that when men do thus use them in a right manner, it is fit that they should acknowledge that this also is the gift of God, and that it is not of them∣selves. But then again this may be understood of a spirituall ability to see and to hear. And indeed severall of our best Expositours do understand it particu∣larly thus: that the seeing eye of the teacher, or of the magistrate, whereby he looks to the well-ordering of the people, & the hearing ear of the people, where∣by they hearken to the instruction of their teachers, and the command of their superiours, are both from God; so that neither are therefore to insult over the other, but that the welfare of kingdomes and commonwealths procured hereby is wholly to be ascribed to God.

Vers. 15. There is gold and a multitude of rubies, &c.] As if he should have said, Many such precious things there are in the world, which worldly men do highly esteem: but the lips of knowledge, that is, wise & gracious speech, are a precious jewell, that is, far more precious, then those precious things before-mentioned: see the Note chap. 3.14. And hereby may be meant, both what a treasure it is for a man to be able to speak wisely and learnedly, and likewise what a precious pri∣viledge it is to be instructed in the word and wisedome of God by such a man.

Vers. 16. Take his garment that is surety for a stranger, &c.] See the Notes chap. 6.1. and 11.15. The meaning may be only this, that if a man be so foolish, as to be surety for strangers whom he knoweth not, we may be assured that such a man will in time be brought to such poverty, that sooner or later his very gar∣ments will be taken from him, to satisfy some debt for which he hath engaged himself. Yet some take it as an advice given to the friends of such a man, that they shall doe well to get what they can from him, and reserve it for his use in a time of need, because otherwise all that he hath will he seized on by the Creditor, to whom he hath engaged himself, and then he will not have a coat to put upon his back. And the most of Expositours take it as spoken to those that should en∣gage themselves, or lend any thing to a man that is so ready to be surety for o∣thers, even for mere strangers: to wit, either that they should not doe this with∣out taking a sure pawn from him for their indemnity, and that because such a man will surely come to poverty, and being so carelesse of himself, he will much

lesse mind them to whom he is engaged; or, that if he forfeits his pawn, though it were his garment, they should not spare to keep it; or, if he paid not the debt, that they should seise upon what he had, even to his very garments; & that not on∣ly thereby to secure themselves, that they may not be put to look after the stran∣ger they know not where, but also because it is fit that such a man should smart for his folly, that he may thereby learn more wit for the time to come. Nor is this, say they, against the Law Exod. 22.26. If thou at all take thy neighbours rai∣ment to pledge, thou shalt deliver it unto him by that time the sun goeth down, &c. because that law was made only in favour of the poor, that in extreme need pawned their garments, (as may be seen in the Note there) and not of those that would pretend to be able to passe their word for others. But the first exposition I like the best. As for the following clause, and take a pledge of him, that is, of him that will be sure∣ty for a strange woman, that is, a woman that he knoweth not, or rather a whorish woman; the drift of this is to shew, that he that will undertake for such a ones debts, or run in debt to gratifie her, is not fit to be trusted without a pledge; both because no faithfulnesse can be expected from such, and likewise because men may be assured hat such a man will come to beggery.

Vers. 17. Bread of deceit is sweet to a man, &c.] That is, men are wont to take great delight in that which they get by deceitfull and unjust waies; see the Note chap. 9.17: but afterward his mouth shall be filled with gravell; to wit, by reason of the terrours of conscience, or the heavy judgements of God that shall afterwards seize upon him. In the expression that Solomon here useth there seemeth to be an allusion to gritty bread, made of the grift of corn that hath been thrashed on a gravel-floor, or ground in a mill, immediately after the stones thereof have been picked, or into which in the making of it some gravell hath accidentally fal∣len; which may well be called bread of deceit, because outwardly it seems good bread, but being eaten doth exceedingly pain and hurt a mans teeth. With the like expression the misery of Gods people is set forth in the Babylonian captivi∣ty, Lam. 3.16. He hath also broken my teeth with gravell-stones.

Vers. 18. Every purpose is established by counsell, &c.] See the Note chap. 15.22: and much more therefore ought we to take counsell in our weightiest affairs, such as warre is; whence the following words are added, and with good advice make war.

Vers. 19. He that goeth about as a tale-bearer, revealeth secrets, &c.] See the Note chap. 11.13. As if he had said, And therefore though it be good to ask counsell, as was said in the foregoing verse, yet impart not thy secrets to such men. And this indeed is implyed in the following words, therefore meddle not with him that flat∣tereth with his lips; that is, with him that is a known flatterer; or whom thou maist discern only to pretend friendship, when his heart is not with thee: & that because such men are wont to cogge and flatter, merely that they may fish out mens secrets, and then reveal them to others; or because flatterers, if their counsell be asked, will be sure to say as they say, be it right or wrong, whom through self-love men are very prone to believe. It may be also read, meddle not with him that enti••eth with his lips; and then it may be meant of those

that by their flatteries entice men to doe any thing that is evil.

Vers. 20. Whoso curseth his father or his mother, &c.] See the Note Exod. 21.17: his lamp shall be put out in obscure darknesse; that is, first, he shall be cut off and die in extreme dishonour & misery, and then afterwards also shall be cast into the ut∣ter darknesse of hell; (and that this is principally intended, we may the rather think, because on the contrary long life is promised to those that honour their father and mother Exod. 20.12.) or 2. he shall die childlesse, see the Note Psal. 132.17. and so his name & memory shall be utterly taken away; as indeed he that honoureth not his father, deserves not the honour of being a father; or 3. his prosperity & joy shall be turned into extreme misery, grief and horrour, see the Note Job 29.3. or 4. he shall not find any favour, counsell or help, either from God or man, in his greatest calamities, which makes a mans condition just like his, whose candle is put out when he is in extreme darknesse. But see the Notes chap. 13.9. and Job 18.5, 6. and 21.17.

Vers. 21. An inheritance may be gotten hastily at the beginning, &c.] That is, Men may get a fair estate on a sudden, to wit, when they regard not how they get it, so they may be speedily rich, and leave their estate as an inheritance to their chil∣dren: but the end thereof shall not be blessed; that is, it shall not prosper in the con∣clusion, nor prove a blessing to him that gets it: to wit, because either it may prove a snare to his soul, in making him profane & wicked, or it may bring some ven∣geance upon him from God, or fill his soul with dismall terrours of conscience; or else rather, because being thus gotten, hast usually makes waste, in that it was not more suddenly gathered then it is squandered away, even as meat that is swal∣lowed down suddenly doth seldome nourish the body, but either is vomited up again, or else is turned into corrupt humours. This, I conceive, is the plain meaning of this Proverb. Yet, I know, others do understand this of those to whom some great estate falls suddenly, & perhaps unexpectedly; who not know∣ing the labour of getting it, and not having been inured by little & little to bear so great prosperity, are wont to be profuse in their spending.

Vers. 22. Say not thou, I will recompence evil, &c.] That is, Do not so much as threaten it with thy lips, or purpose it in thy heart; to wit, not only because it is not lawfull so much as to think evil, but also because when men have once said they will doe a thing, they are apt to think that then in point of honour or con∣science they are bound to doe it: but wait on the Lord, and he shall save thee; he doth not say, and he shall revenge thee, but, and he shall save thee, intimating, that men should not desire God to take vengeance on their enemies, but only that he would defend them from their enemies. Men are apt to think, that if they do not revenge injuries, every one will trample over them, and so they shall be utterly undone. But the Holy Ghost here assures them that there shall be no anger here∣in, because God shall preserve them. And how much better is it that God should save them, then that they by any wicked means should save themselves?

Vers. 23. Divers weights are an abomination to the Lord, &c.] See the Note above vers. 10. and chap. 11.1. and 16.11. and Deut. 25.13: and a false balance is not good; see the Notes chap. 17.26. and 18.5.

Vers. 24. Mans goings are of the Lord, &c.] See the Notes chap. 16.1, 9. & Psal. 37.23: how can a man then understand his own way? that is, since all our actions and the successe thereof depend wholly upon Gods providence, therefore it is not possible that man should know his own way, to wit, what is most expedient to be done by him, or what the event shall be of what he doeth.

Vers. 25. It is a snare to the man who devoureth that which is holy, &c.] That is, It is a sin that bringeth destruction upon men; see the Note Deut. 7.16. As birds are destroyed by eating the meat which is laid for them within the snare, & fishes by swallowing the bait upon the hook; so is it with such sacrilegious persons. And by devouring that which is holy is meant, not their eating of Gods holy sa∣crifices in those times in a heedlesse, rash and profane manner, without any devo∣tion, as some conceive; but mens alienating to their own private ends any thing that was consecrated to holy uses, or which they themselves had vowed to holy uses. And if this last be included, then are the following words added for the far∣ther illustration thereof: and after vows to make enquiry; to wit, whether he can doe what he hath vowed or no; or whether he be so indispensably obliged by his vow, that there is no way to be disengaged from it; or if he do break his vow, what satisfaction he may some other way make unto God. And observable it is, that even this enquiring about not fulfilling a vow, because it manifests a desire men have to doe it, is made a grievous sin, yea though the vow be ne∣ver broken.

Vers. 26. A wise king scattereth the wicked, &c.] That is, when they are combi∣ned together in any way of wickednesse he disperseth them; or, he cuts them off from amongst the people, see the Note above vers. 8. even as the husbandman with his fan driveth away the chaff from the wheat: for that he alludeth in these words to the husbandmans fanning or winnowing, is the more probable, because in the following clause, and bringeth the wheel over them, he seems also to allude to the cart-wheels wherewith in those times they were wont to beat out their corn, whence is that Isa. 28.27, 28. The fitches are not threshed with a threshing instru∣ment, neither is a cart-wheel turned about upon the cummin, &c. But yet this may be meant of some kind of engine, called the wheel, used for the torturing and execu∣ting of malefactors, even as it is stil in many countries at this day. Or there may be an allusion in the words to the chariot-wheels which they used in the wars, where∣with they ran over the bodies of those that were beaten down before them.

Vers. 27. The spirit of a man is the candle of the Lord, &c.] That is, the soul of man, because of the reason and understanding wherewith God hath endued it, is as a bright shining lamp which God hath set up within man, by the light whereof men see their waies, and are enabled to order their waies as they ought to doe. And some conceive too, that Solomon doth the rather use this expression, 1. because the soul is in the body of man as a candle in a lanthorn; 2. because in regard of its remaining light, even since the fall of man, it is as a lamp shining in the dark night of corrupt nature; & 3. because the light of it is as easily by death extinguish∣ed as a candle is blown out. And then by those following words, searching all the inward parts of the belly, is meant either particularly that reflect act of mens under∣standing,

which we call conscience, whereby men do discern and judge of the most secret thoughts and affections, and desires of their own hearts, according to that of the Apostle 1 Cor. 2.11. What man knoweth the things of a man, save the spirit of man which is in him? and that especially when the soul is enlightened with grace, and so doth thereby the better discover both his corruptions and graces, and discern in what state he stands with God; (yea some understand it of mens discovering that which is in other mens hearts, for which see the Note above vers. 5.) or rather more generally, that by the light of reason men are a∣ble to search out those deep and hidden things, that are as much hidden from the outward view of man, as are the entrails in a mans body, and that there is scarce any thing so secret; either in nature or religion, which men by their knowledge and wisdome will not discover. And very probably we may think, that this here is added with reference to the foregoing verse, because it might be questioned, how a king can scatter the wicked, seeing wicked men are usually so cunning to hide their wickednesse? Solomon answers here, by a mans wisdome and understanding the secretest things may be discovered.

Vers. 28. Mercy and truth preserve the king, &c.] As if he should have said, Kings endued with these graces need in a manner no other guard about them; both because hereby they procure the favour of God and man towards them, and likewise because they cut off the wicked that are perillous to them and to their thrones. But see the Notes chap. 3.3. and 16.6. and Psal. 61.67. As for the next clause, and his throne is upholden by mercy, that is added to shew, either that however mercy and truth do both tend to a kings preservation, yet mercy hath the chief stroke therein; or else, that as these graces are a great means of safety to a kings person, so they are also a great support to his kingdome: for though mercy be only here again expressed, yet together with that the other may be also implyed.

Vers. 29. The glory of young men is their strength, and the beauty of old men is the gray head.] See the Note chap. 16.31. The drift of this Proverb is to shew, that both young and old have their severall ornaments, and so have need of one ano∣ther, and ought to respect one another.

Vers. 30. The blewnesse of a wound cleanseth away evil; so do stripes the inward parts of the belly.] Some take this to be spoken by way of similitude, thus: As by cutting and launcing the body, which doth usually leave blew scars behind it, as in letting bloud, or making issues, &c. a great deal of corruption is usually let out of mens bodies, and by that means they are cured of very dangerous diseases; so sharp corrections, which pierce, as it were, even to the very entrails, do purge men from sin; or, so do stripes cleanse men, even from their inward and secret sins. But I see not but that both clauses may be understood of the benefit of cor∣rection. The blewnesse of a wound cleanseth away evil: sharp reproofs or corrections, whether from God or man, (which are as blows that make men black and blew, o•• wounds that leave a blew scar behind them) do make men abandon their evil waies. And then the following clause, so do stripes the inward parts of the belly, is ad∣ded to shew, either that such sharp corrections do purge away even the secret e∣vils

of the mind (which are as the inward parts of the belly) as well as the wicked∣nesse of the outward man; or else that then corrections are in this way pro∣fitable to men, when they affect men inwardly, and wound their very hearts and souls with pain and sorrow: wicked men will not be reformed but by exceeding sharp corrections.

CHAP. XXI.

Vers. 1. THe kings heart is in the hand of the Lord, as the rivers of water; he tur∣neth it whethersoever he will.] That is, As husbandmen and others do carry the water of rivers by trenches, water-courses and pipes, into their grounds, or elsewhere which way they please; or rather, As God by his Providence turneth the rivers, sometimes one way and sometimes another, and sometimes causeth them to turn backward a quite contrary way to that wherein they were before going, as seemeth good in his own eyes; so doth he also turn about the thoughts, affections and desires, even of kings themselves, to will and nill what he will have them, sometimes for the benefit, sometimes to the hurt of their subjects, and often contrary to what they had determined. And this is noted as most remarkable in kings, because by reason of their great pow∣er and pride, they seem able to doe almost what they please, and are usually so violent and head-strong in their resolutions, that there is no diverting them from what they have purposed or said they will doe; being herein indeed like the heady and violent streams of some great rivers, that carry all before them with unresistable fury; whereas yet notwithstanding they have not so much as their own wills at their own disposing, but God over-rules them as he plea∣seth.

Vers. 2. Every way of a man is right in his own eyes, &c.] See the Notes chap. 14.12. and 16.2.

Vers. 3. To doe justice and judgement, &c.] To doe unto all men that which is every way equall and just; and that not out of any carnall affections, but out of true judgement and approbation of justice: is more acceptable to the Lord then sacrifice; that is, then any of the services enjoyned by the ceremoniall law, and consequently then any outward act of Gods worship enjoyned by the mo∣ral law, such as prayer and hearing the word, &c. and that because God doth more delight in the solid and substantiall services enjoyned by the law, then in those that are merely externall and ceremoniall, and because he is better pleased with those duties that are profitable to men, then with those that seem more immediately to have respect unto himself.

Vers. 4. An high look, and a proud heart, and the plowing of the wicked is sin.] The difficulty of this Proverb lyes chiefly in the last clause. Some of our best Exposi∣tours do literally understand by the plowing of the wicked, their labouring in their particular callings; which they say is sin in them, because unto them that are defiled and unbelieving is nothing pure, Tit. 1.15. And thus they make the drift of this

Proverb to be, the setting forth of the misery of wicked men, by shewing that in all things they doe they sin against God; not only in those things which are sim∣ply evil in themselves, such as are their proud thoughts and high looks, their am∣bitious aspiring after things that are too high for them, but also in all their natu∣rall and civill actions, which not being evil in themselves, yet become sin to them; and that because the men being evil, nothing can be good that proceeds from them, as a corrupt tree cannot bring forth good fruit, Matth 7.18. By the wickednesse, the pride & other filthy corruptions that are in their hearts, all their actions must needs be defiled. But then by the plowing of the wicked some do understand figuratively the plots and projects and busy endeavours of wicked men; for which see the Note Job 4.8: & that these are said to be sin, because they are all for some sinfull practise or other, yea for many and manifold sins and mischiefs: and indeed it may be rather understood of the mischief they endea∣vour to doe, because men in their pride care not what mischief they doe; yea and this is elsewhere called plowing, Psal. 129.3. The plowers plowed upon my back, they made long their furrows. As for that translation of this clause, which is set in the margin of our Bibles, and the light of the wicked is sin, if that be received, then the meaning must be, either 1. that wicked men are wont to glory in their sin; so far are they from hiding and bewailing their sins, that they exalt themselves there∣in, as counting it their only splendour and glory: or 2. that their wisdome and quick-sightednesse in all affairs, wherein they are wont proudly to vaunt them∣selves, tends to sin, and carries them into many sinfull courses: or 3. that their good works, though they make a splendid shew before men, are an abomination to the Lord: or 4. that their endeavouring to exalt themselves, and to be emi∣nently conspicuous above others, is sin: or 5. that their great prosperity & pomp and glory in the world, wherein they much pride themselves, is an occasion of much sin to them.

Vers. 5. The thoughts of the diligent tend only to plenteousnesse, &c.] That is, when a man doth wisely before-hand think and contrive how to manage his affairs, if he do afterwards diligently prosecute what he hath contrived, he must needs grow rich: but of every one that is hasty only to want; that is, the thoughts of those that are hasty to be rich, see the Note chap. 20.21. or of those that rashly doe what ever comes into their minds, without any counsell or deliberation about it, must needs bring them to poverty.

Vers. 6. The getting of treasures by a lying tongue, is a vanity tossed to and fro, &c.] That is, Treasures gotten by a lying tongue are a vain thing, they no way do good either to them or theirs, nor ever continue with them, but are like dust, or chaff, or smoke, that is scattered by the wind this way and that, till it be brought to no∣thing; see the Notes chap. 10.2. and 13.11: of them that seek death; to wit, both temporall and eternall.

Vers. 7. The robbery of the wicked shall destroy them, &c.] It is in the Hebrew, shall saw them, or dwell with them, whereby is meant, that their punishments should be both terrible, and continuall: terrible, not only because of the seve∣rity of Gods judgements, but also because terrours of conscience should, as it

were, saw and tear and grate their spirits; and continuall, because, though their wealth gotten by robbery continued not with them, yet the guilt & punishment of their sin should keep fast hold of them and abide with them: because they refuse to doe judgement; to wit, in the seat of justice (and if this be taken so, then the rob∣bery of the wicked in the foregoing clause is the oppression of unjust judges, who are indeed the great robbers) or, because they will not doe that which is just and right; they sin not therein through ignorance and infirmity, but wittingly and willingly, and being reproved they will not give it over.

Vers. 8. The way of man is froward, &c.] That is, The way of man in his natu∣rall estate, being left unto himself, is crooked & sinfull; see the Notes chap. 3.32. 2 Sam. 22.27. and Job 5.13: and strange; that is, contrary to all right rea∣son, and no way agreeable to the word of God; strange from what it was, in the state of innocency, or what it should be. Or it may be said to be strange, because in chusing such waies, men chuse darknesse rather then light, and death rather then life eternall.

Vers. 9. It is better to dwell in a corner of the house-top, &c.] That is, It is better to sit moping all alone upon the top of an house (see the Note Deut. 22.8.) where a man must needs be exposed to all injuries of the weather, heat and cold, wind and rain, thunder and lightening, yea upon the battlements there, or to be pen∣ned up in some narrow corner there, so that he can no way stir to avoid the in∣conveniencies above-said: then with a brawling woman in a wide house, or, as it is in the Hebrew, a house of society; that is, in a fair goodly house, and where there is a great deal of company, to wit, because though that be comfortable in it self, yet it is to such a woman an occasion of the more brawling. So that Solomons aim herein might be to shew, that a brawling wife doth so overturn the end of marriage, that whereas God said at first, It is not good for man to be alone, Gen. 2.18. yet indeed it is better for a man to live alone, then to have such a wife. Yea and some conceive, that hereby also is implyed, that though a man gets a wife that brings him a stately house and land for her portion, or such an estate, as that thereby he is enabled to live in a fair and spacious house, yet he had better be without it, if she proves a brawling and contentious woman.

Vers. 10. The soul of the wicked desireth evil, &c.] That is, he sinneth not igno∣rantly and through infirmity, but wittingly and advisedly; all his delight & desire is to doe evil. Now if we thus understand this clause, then the meaning of the next clause may be this, his neighbour findeth no favour in his eyes; that is, though his acquaintance and friends disswade him from his wicked courses, he will not mind or regard them, but will rather mischief them, then be hindered by them. But I rather conceive that the first clause is to be understood of the wicked mans desiring to doe mischief. And so I take the drift of the whole Proverb to be this: that the wicked man is out of envy or malice wholly and only bent to desire the hurt of men, or to endeavour to doe mischief to men, insomuch that he will not shew any mercy or kindnesse to his nearest friends and acquaintances, when they stand in need of it; or, that he is so set upon mischief, that he will not spare his nearest relations; or, that his neighbour, though he carrieth himself

never so kindly or friendly to him, shall yet find no favour in his eyes.

Vers. 11. When the scorner is punished, the simple is made wise, &c.] See the Note chap. 19.25.

Vers. 12. The righteous man wisely considereth the house of the wicked, &c.] This may be understood many severall waies. As 1. that he considereth in what danger the wicked man is, together with his family and posterity, & how he may reclaim them from their evil waies: and then the next clause, but God overthroweth the wicked for their wickednesse, implyeth that all the endeavours of the righteous man to reclaim them doe no good, and that therefore God at last doth utterly de∣stroy them. Or 2. that he marks and observes their horrible wickednesse, and how many are corrupted thereby, and so is carefull to keep himself from being defiled by them, or having any communion with them: but then the wicked, that mind no such thing, but run on desperately in their wicked waies, God doth over∣throw. Or 3. that observing how exceedingly they prosper, he considers why this should be, and concluding that hereby God hardens them in their sins, that they have their portion in this life, and that surely God will destroy them, &c. this keeps him from being offended; and the wicked indeed are at length destroyed according to his expectation. Or 4. that he observes and seriously layes to heart the fearfull judgements that God at last brings upon the families of the wicked, and thereby becomes very carefull to avoid their wicked waies: and thus the judgements upon wicked men doe much good to the righteous, whilest the wicked themselves reap no good by them, and so are at last utterly destroyed.

Vers. 14. A gift in secret pacifyeth anger, &c.] That is, say some, it cools the zeal of a judge, when he is severely bent to cut off an offender; or generally it appeaseth the anger of those that were before highly offended: and that because as gifts are very pleasing to men, so they also testify the submission of the party that gives them; and being closely given, that takes away the shame of open re∣ceiving. Some apply this also to alms given secretly, so that a mans left hand knoweth not what his right hand doeth, Matth. 6.3. that they tend to the appea∣sing of Gods wrath against men. And a reward in the bosome great wrath; as if he should have said, a reward in the bosome driveth away wrath out of the bosome. But see the Note chap. 17.23.

Vers. 15. It is joy to the just to doe judgement, &c.] To wit, because he delights in doing that which is just and equall, and withall knoweth that God is well-plea∣sed with him, and will reward him for it, and so is herein comforted; and there∣fore indeed accordingly he shall obtain salvation: which is implyed by the fol∣lowing opposite clause, but destruction shall be to the workers of iniquity; to wit, be∣cause they rejoyce only in working iniquity.

Vers. 16. The man that wandereth out of the way of understanding, &c.] That is, say some Expositours, out of the way of true doctrine, into the crooked waies of errour and heresy; or, out of the way of Gods commandements, yea though it be through blindnesse and ignorance: shall remain in the congregation of the dead; that is, say some, they are spiritually no better then dead men; or rather, they shall abide unto all eternity amongst the multitude of the damned, who only in∣deed

are truly dead men; for the righteous by death have an entrance into life eternall. As they walked in their waies, and delighted in the company of such men whilst they lived, so they shall abide amongst them being dead, without a∣ny possibility of being removed into a better condition. And this is the only rest they shall have; they shall not have the least share in the rest of the faithful, but their wandring shall end at last in the restless rest of the damned unto all eternity.

Vers. 17. He that loveth pleasure shall be a poor man, &c.] This may be meant of all kind of sensuall pleasure, or particularly of that of feasting, because of the fol∣lowing words, he that loveth wine and oil, that is, dainty and costly feeding; or, by oil may be meant those exceeding costly ointments, which they used much in those eastern countries, especially at their feasts.

Vers. 18. The wicked shall be a ransome for the righteous, &c.] As namely, when by the punishing of some hainous offenders Gods wrath is appeased, publick judgements are removed, & so the righteous are preserved; as we see in the case of Achan, & Sauls sons, 2 Sa. 2 1. But see the fuller exposition of this in the Note ch. 11.8.

Vers. 19. It is better to dwell in the wildernesse, &c.] To wit, in a vast and horrid place, banished as it were from all society with mankind, destitute of all necessa∣ry accommodations, where a man must live amongst venemous creatures, & wild beasts, and haply be slain and torn in pieces by them: then with a contentious and an angry woman; which is a misery worse then death; see the Note above vers. 9.

Vers. 20. There is treasure to be desired, & oil in the dwelling of the wise, &c.] That is, store of all things requisite both for necessity and delight, see also the Note vers. 17: but a foolish man spendeth it up; to wit, when such treasures and plenty of provisions are left him by his father or others.

Vers. 21. He that followeth after righteousnesse and mercy, &c.] To wit, with ear∣nestnesse and perseverance, see the Note chap. 15.8: findeth life; that is, long life here, & eternall life hereafter; righteousnesse, that is, a just reward from God, and as faithfull dealing from men as he hath observed towards others; & honour, to wit, both here amongst men, and eternall in the heavens.

Ver. 22. A wise man scaleth the city of the mighty, &c.] That is, So much is wisdome better then strength, that sometimes by the wisdome of one man a city may be ta∣ken, that is kept by many men of great might. Now though by the wise man may be meant the godly man, yet I rather think that Solomon speaks here of naturall wisdome and policy.

Vers. 23. Whoso keepeth his mouth and his tongue, &c.] To wit, from speaking any thing which in wisdome and justice he ought not to speak; see the Notes also chap. 12.13. & 13.3: keepeth his soul from troubles; that is, he keeps himself for his life from many streights & miseries, which otherwise he might have brought upon himself.

Ver. 24. Proud & haughty scorner is his name, who dealeth in proud wrath.] That is, such he sheweth himself thereby to be, so he deserveth to be called, & wil usually be cal∣led: & so whilst he thinks his so dealing to be an honour to him it wil be his reproach.

Vers. 25. The desire of the slothfull killeth him, &c.] That is, his very desires, not being satisfied, because he will not work, do vex and torment him, and are even as death to him; or rather thus, his contenting himself with his vain slothfull desires, whilst in the mean season, as it followeth, his hands

refuse to labour, brings him to perish in penury and want.

Vers. 26. He coveteth greedily all the day long, &c.] As if he should have said, But because like a wicked wretch he will doe nothing else, he will not work, there∣fore he hath nothing for himself, much lesse to give to others: but the righteous giveth, and spareth not; that is, because out of conscience he is laborious in his calling, he not only hath sufficient for himself and his family, but he is ready al∣so to give to others for their relief, and that bountifully and for ever: for be∣cause he holds on in his labours, therefore he hath still to give to those that are in want.

Vers. 27. The sacrifice of the wicked is abomination, &c.] See the Note chap. 15.8: how much more, when he bringeth it with a wicked mind? as namely 1. when he thinks any thing good enough for God, and when his sacrifice is not exactly such as Gods law requireth it should be; or 2. when he offers it, that God may prosper him in any way of wickednesse, or that by making such a shew of piety, he may the better effect some cursed design; or 3. when his aim is only to cheat and deceive men, by making them believe that he is a very pious man, when his con∣science tells him, that for his wickednesse God must needs abhor both him and his service; or 4. when he seems desirous by his sacrifices to make his peace with God, and yet at the same time hath a full purpose and desire to run on in his sins; or 5. when he hopes by such services, as it were to bribe God, to give him liberty still to hold on in his lewd waies.

Vers. 28. A false witnesse shall perish, &c.] To clear the opposition which is im∣plyed betwixt this and the following clause, we must take it thus: He that in bea∣ring witnesse doth testify what he hath neither heard nor seen, but what himself hath devised, (yea though it should be truth that he speaketh) shall certainly perish; that is, either he shall be cut off by the hand of the magistrate, or by some judgement of God, and that unto eternity; or else he shall be utterly ruined & undone, to wit, by some other severe sentence pronounced against him, whereby his mouth shall be judicially stopped, that he shall never bear witnesse more, or at least he shall be so discredited, that no man will hear or regard his testimony; and all this shall be, because his own tongue will discover him, by reason that such an one scarce ever speaks constantly the same thing, but will be ever and a∣non contradicting himself: but the man that heareth, that is, that speaketh no∣thing but that whereof he hath been an ear-witnesse (or an eye-witnesse) nothing but what he knoweth to be certainly truth; speaketh constantly; that is, he is al∣waies in the same tale, and affirmeth still constantly the same thing, and that with confidence & boldnesse: and therefore he shall not by death, or by any judici∣all sentence, or by his own shame be taken off from bearing witnesse; yea men will be desirous to hear his testimony in any cause whatsoever. I know this Pro∣verb is otherwise expounded by some: as 1. thus; A false witnesse shall perish; but the man that heareth, that is, that hearkeneth to the law of God, which doth ex∣presly forbid all bearing of false witnesse against our neighbour; speaketh constant∣ly, to wit, because he shall not perish or be cut off: or 2. thus; He that heareth others, chusing rather to hear, then to speak rashly and falsly, shall likewise be

heard by others; he shall alwaies in time and place have opportunity enough to speak, and men shall readily hearken to him. But the first exposition is clearly the best.

Vers. 29. A wicked man hardeneth his face, &c.] Some understand this Proverb particularly, with reference to the foregoing verse, of the impudency of wicked men, and the advisednesse and warinesse of the upright, in bearing witnesse in any cause. But it is better to understand it generally: A wicked man hardeneth his face; that is, he will impudently, without any blushing, yea though it be against the checks of his own conscience, set his countenance to out-face any man, either in denying and opposing clear truths, or in excusing or defending manifest evils; and let him be admonished or reproved, he will with a brazen face maintain his waies, not yielding to, but rather insulting over those that oppose him, and without the least remorse on he will goe, like a traveller that sets his face against wind & wea∣ther, being resolved upon his journey, whatever he endures in it: But as for the upright, he directeth (or considereth) his way; that is, he is watchfull over his waies, that he may not goe awry; and when he hath done amisse, being reproved, he will acknowledge his fault, repent, and amend what is amisse. The opposition be∣twixt the two branches of this Proverb may be conceived thus: The wicked man is impudent, and therefore carelesse how he walks; but the upright is sober and modest, and therefore carefull rightly to order all his waies.

CHAP. XXII.

Vers. 1. A Good name is rather to be chosen then great riches, &c.] That is, a good repute and report amongst men gotten by well-doing: and loving favour rather then silver and gold; that is, the love and respect of those amongst whom a man lives, especially of those that are for wisdome and piety and dignity eminent above others, when it is procured by that which is tru∣ly amiable and commendable in him. Now both these are preferred before great riches. 1. Because both these spring from vertue and piety, and so are the peculiar blessings of the faithfull, whereas the worst of men do many times most abound in wealth. 2. Because by these much good may be obtained, which by riches can∣not be gotten. Riches do often bring men into great danger; when men of good report and well-beloved shall either be free from the malice and envy and violence of men, or at least they shall find many that will be ready to aid and se∣cure them. Again, such men usually enjoy much quiet and peace, and are free from those vexations and troubles and suits at law, wherewith rich men are con∣tinually perplexed: yea and riches and advancement in the world are many times procured by a mans good report, and the favour that he enjoyeth amongst men; whereas, on the other side, no riches can buy off infamy, nor redeem a mans reputation when it is once lost. 3. Because riches are fading transitory bles∣sings; whereas a good name continueth, and makes a man live as it were after he is dead, and is a great honour to his children after him. And 4. because a good name and good esteem amongst men do render a mans speeches and actions the more acceptable unto men, they enable him to doe much the more good in the

places where he lives, & are an encouragement to others in well-doing; which ri∣ches are not.

Vers. 2. The rich & poor meet together, &c.] That is, say some, when the rich de∣clining in their estate, & the poor by degrees growing in wealth, come at length to be of equall estates: Or thus; Though in regard of their outward condition there is a vast difference between the rich & the poor, the rich being honoured, as if they were more then men, the poor despised & abused, as if they were beasts and not men; yet in many things they meet together, & are every way alike: they are both of the same nature, made after Gods image, they have the same Lord & Cre∣atour, & in their birth & death are both alike, &c. And indeed the words will bear both these expositions. But yet the more obvious & ordinary exposition I take to be the best, to wit, that the rich & poor, because there are both of the one & the other in all places, according to that Mat. 26.11. ye have the poor alwaies with you, do often occasionally meet together, & converse one with another, yea they do usually seek out one another, as having mutually need one of another: the Lord is the maker of them all; that is, they are all his creatures, & it is God that makes the one rich and the other poor; and that in great wisdome, because without this difference in mens outward condition, humane societies could not subsist: see the Note chap. 14.31. And this is added to imply, that as the poor ought not to envy or maligne the rich, so neither should the rich grow proud, despise or op∣presse the poor.

Vers. 3. A prudent man foreseeth the evil, &c.] To wit, the mischief that is like to befall him in any way he is going, or action he is undertaking; or the evil which his enemies have plotted to bring upon him, (as indeed wicked men are usually seeking the ruine of the righteous;) or rather the judgements of God approa∣ching, whether private or publick, which he discovers before-hand by observing the wickednesse committed, & meditating on the judgements threatned, or by ta∣king notice of some present signs & discoveries of Gods indignation: & hideth him∣self; to wit, by abandoning such wicked waies and company, by putting himself through faith & prayer under the shelter of Gods protection, & by using all law∣full means to avoid the evil feared: but the simple pass on, & are punished; to wit, as not foreseeing or not regarding the evil they are in danger of; see the Note chap. 14.16. But to all this some adde, that Solomon speaks of a prudent man foresee∣ing danger, in the singular number, but of simple ones that only mind present things, in the plurall, to imply, that there are multitudes of these, but few of those that foresee dangers and hide themselves.

Vers. 5. Thorns & snares, &c.] In the foregoing verse it is said, that By humility and the fear of the Lord are riches & honour & life: & now in opposition thereto this is added, Thorns & snares are in the way of the froward; that is, wicked men do usually meet with many inextricable plagues & miseries in their waies; see the Notes up∣on Job 18.8, 9, 10. Or, by the thorns in the way of the wicked may be particular∣ly meant, the stinging terrours of conscience they many times undergoe; and by the snares in their way may be meant, that they are continually intangled in the

snares & temptations of the devil & the wicked world, yea that all things, good as well as bad, prosperity as well as adversity, are as snares and stumbling-blocks unto them; or that they are so entangled in their wickednesse, that they cannot leave it, being herein, as the Apostle speaks, as naturall brute beasts, made to be ta∣ken and destroyed, 2 Pet. 2.12. He that doth keep his soul, that is, he that doth care∣fully watch over the safety of his soul; shall be farre from them, that is, will avoid their wicked waies, not so much as coming near the occasions thereof. Or, He that doth keep his soul, to wit, from their wicked waies, shall be farre from them, that is, from the fore-mentioned thorns and snares. Yet the words of So∣lomon here are capable of another exposition: as that thorns and snares are in the way of the froward, because wicked men are prone both to injure and hurt o∣thers, and likewise to lay snares for them, to cheat and deceive them, and to seduce them into erroneous and sinfull waies; which is the same in effect with that Rom. 3.16, 17. Destruction and misery are in their waies, and the way of peace have they not known: and that therefore he that doth keep his soul shall be farre from them; that is, he that is wary for his own safety will keep out of the reach of such mischievous persons, and will carefully avoid their plots, flatteries and seduce∣ments. And see also the Note chap. 15.19.

Vers. 6. Train up a child in the way he should goe, &c.] In the Hebrew it is in his way; whereby may be meant also, that he must be instructed in such a manner as is suitable to his years, and according to his capacity, as by giving him the shortest and the easiest instructions, and seeking to instill knowledge into him by little and little.

Vers. 7. The rich ruleth over the poor, and the borrower is servant to the lender.] Though it be true, that the rich are commonly chosen into places of office and magistracy, and that amongst the Jews those that were in debt were wont to be fold for servants to their Creditors; (see the Note Exod. 21.2.) yet here Solo∣mon speaks of rich mens insulting and domineering over the poor, and the bon∣dage they are kept in that are forced to borrow of them. And the drift of this Proverb is, to warn men to be so wise, as by honest diligence in their callings to endeavour to be able to live of themselves, that they may never come to live in such slavery.

Vers. 8. He that soweth iniquity shall reap vanity, &c.] That is, though he may propose divers ends of advantage to himself by his insolent tyrannizing over the poor, his expectation therein shall be vain and fruitlesse, he shall reap nothing by it, but affliction and misery; see the Note Job 4.8: and the rod of his anger shall fail; that is, though he may chafe and rage, when he sees that his iniquity hath no successe, yet he shall not be able to help himself, the wasting of his power in vain shall be all his harvest; or, his persecution and oppression shall cease; or, his autho∣rity and power, which in his wrath he used for the scourging and oppression of o∣thers, shall be broken, even as a rod when one strikes hard with it doth break and snap asunder; see the Note Psal. 125.3. But now if we read this last clause, as it is in the margin of our Bibles, and with the rod of his anger he

shall be consumed, then the meaning must be either 1. that the tyrannicall abuse of his power should prove his own ruine; or 2. that he should undergoe the same fury, violence and oppression from others, which he had shew••▪ to others: as if he had said, that others should take the rod out of his hand, and beat him with it, or that he should be threshed with the same rod wherewith he had thres••ed o∣thers. For there may be an allusion in this expression to the rod wherewith they were wont to thresh out their grain, Isa. 28.27. the fitches are beaten out with a staffe, and the cummin with a rod; and that with respect to the similitude used in the foregoing clause, He that soweth iniquity shall reap vanity.

Vers. 9. He that hath a bountifull eye shall be blessed; for he giveth of his bread to the poor.] That is, he will give of that which is justly his own for the relief of the poor; yea, if need be, he will spare the very meat out of his own belly to feed them.

Vers. 10. Cast out the scorner, &c.] That is, let him be cast out of mens com∣pany & families, out of the Churches, & common-wealths, and places where he lives: and contention shall goe out; as if he should have said, this, & this only, will put an end to contention amongst men, because one scorner will set all on a light flame, besides the danger of his infecting others. Yea strife and reproach shall cease: where by reproach may be meant all railing & reviling and reproachfull language, which usually follows strife & contention, & wherewith the scorner is wont to re∣quite those that reprove & admonish him; or else, the infamy and shame which quarrelling & strife brings upon those that are given to it, yea and upon those a∣mongst whom they live.

Vers. 11. He that loveth purenesse of heart, for the grace of his lips the king shall be his friend.] This may be read, as in the margin, He that loveth purenesse of heart, and hath grace in his lips, &c. & then accordingly the meaning must be, either first, (as taking the words in the most generall sense) that he that loveth purenesse of heart, that is, he that is of a pure & undefiled heart and conscience, that abhorreth all hypocrisy, & loveth truth and holinesse, uprightnesse and sincerity in the inward man, and hath grace in his lips, that is, whose speech is holy & gracious, wise & pro∣fitable to others (see the Note Psal. 45.3.) the king, when he is such an one as a king ought to be, shall be his friend: or else, in a more particular sense, that he that is of a loyall faithtull heart, void of all dissimulation, & so never goeth about for fear, or hope of reward, to frame his speech so as he thinks will please princes and great men, but will speak the truth from his heart, & that discreetly and prudent∣ly, which may be principally intended to be the grace of his lips, shall find that God will encline the hearts of princes to favour him. But now reading it as it is in our Bibles, He that loveth purenesse of heart, for the grace of his lips the king shall be his friend, then the drift of the words is to shew, why a man of a gracious, sincere, faithfull heart, shall be sure to find favour with Princes: namely 1. because there will be grace also in such a mans lips, he will speak graciously and wisely, and with much content to those that hear him; purenesse of heart causing grace in the lips, as necessarily, as the purenesse of silver causeth it to yield a sweet and delightfull sound: & 2. because wise men do alwaies abhor dissembling flatteries. How∣ever

the drift of the Proverb is, to shew, that faithfulnesse and plain-dealing is the best way to preferment; and that the speech of the upright shall be acceptable, when the glosing silken words of parasites shall be hatefull. But see the Note also chap. 16.13.

Vers. 12. The eyes of the Lord preserve knowledge, &c.] That is, say some Expo∣sitours, The Lord doth continue, uphold, and maintain the truth, and the know∣ledge of the truth amongst his people; as namely, by preserving the Scriptures, the spring of saving knowledge, & those that are ordained of God to teach men knowledge: and he overthroweth the words of the transgressour; that is, he consu∣teth & bringeth to nought the false doctrines of ignorant men & seducers. But because of the opposition of the following clause, I rather take it thus: The eyes of the Lord preserve knowledge; that is, The watchfull & tender providence of the all-seeing God doth preserve knowing, wise & godly men, & doth uphold & prosper their counsels & endeavours: and he overthroweth the words (or, the matters) of the transgressours; all the counsels & enterprises of wicked men; or more particu∣larly, all that they speak or doe against the righteous. And there are some of our best Expositours that conceive that this is added with reference to what was said in the foregoing Proverb. Because it might be objected against that which was said there, that if men out of conscience speak the truth from their hearts to princes, it may bring them into danger; in answer thereto it is here said, that God will preserve him that followeth his counsell herein, though never so many eyes do watch over him to hurt him. Though such men may be counted fools, that cannot dissemble & flatter; yet God esteems this the only true wisdome and knowledge: & though for a time parasites may seem to prosper, & to have all the favour; yet God will discover the vanity of their flatteries, & it may be make those very words of theirs the cause of their disgrace, which they hoped would have been the means of their advancement.

Vers. 13. The slothfull man saith, There is a lion without; I shall be slain in the streets.] To wit, by the lion before mentioned; & hereby the vanity of this excuse is re∣presented as the more ridiculous, because lions use not to be in the streets of towns or cities, but only abroad in the woods and fields. Yet some would have the two clauses here joyned together understood disjunctively: to wit, that if the sluggard be to goe forth to his labour in the field, then he saith, There is a lion with∣out, &c. and if he be to goe about any businesse in the town or city, then he pre∣tends danger of being slain some other way, to wit, by some quarrelsome cut-throats that are abroad in the streets, or by some enemies of his that lye there in wait for him. However, observable is the expression that Solomon useth, The slothfull man saith, &c. He doth not think, but only say so, even against the light of his own conscience pretending this by way of excuse. All the lion that en∣dangers the sluggard is that of idlenesse, which lyes with him in his bed, yea in his bosome; of which he never complains. But see the Note also chap 15.19.

Vers. 14. The mouth of strange women, &c.] See the Note chap. 2.16: is a deep pit; to wit, because by their kisses and enticing language, they bring men into a sin which will hardly ever be left, and into manifold miseries, out of which

men do very hardly and seldome escape, but do usually perish in them; see also the Notes ch. 2.18, 19. He that is abhorred of the Lord shall fall therein; that is, the man that God is highly offended with for some former wickednesse shall, in a way of just vengeance, be delivered up to this sin.

Vers. 15. Foolishnesse is bound in the heart of a child.] To wit, because folly, wan∣tonnesse and wickednesse, being naturall to children, it must needs be a very hard thing to make them leave it.

Vers. 16. He that oppresseth the poor to encrease his riches, and he that giveth to the rich, shall surely come to want.] Some understand both clauses of one and the same man, to wit, that he that robs the poor, and then gives bribes to the magistrates and great men, thereby to secure himself, shall certainly come to poverty. But I rather understand it of two different persons or sins: to wit, that he that oppres∣seth poor men, and likewise he that in a vain-glorious humour, or in hope of get∣ting some great matter by them, will be sumptuously feasting great rich men, and sending them rich presents, so giving to the rich what he should give to the poor, yea what he hath many times injuriously raked from the poor, shall both alike come to poverty; and that not only because rich men do often only flout at those that follow them so with presents, at least they never mind them, nor think of requiting them, but also because God doth often in anger blast their estates.

Vers. 17. Bow down thine ear, and hear the words of the wise, &c.] Solomon u∣seth this generall expression, either 1. because he would presse his son to attend to the instruction of all godly wise men, as well as his own; or 2. because in the close of this book he meant to adde the words also of Agur and Bathsheba; or 3. because these instructions of his, being the very word of God, were the same with those that were taught by all those that were truly wise: and apply thine heart unto my knowledge; see the Note chap. 2.2. From the beginning of the tenth chapter to this place, Solomon hath, as by way of doctrine, given us certain short pro∣verbiall sentences, every verse almost containing one entire Proverb by it self; but now from hence to the beginning of the 25. chapter, the manner of his stile is changed: for besides that all is here delivered by way of exhortation, the pre∣cepts that are here pressed are for the most part more largely delivered in severall verses, and backed with reasons, much as before it was in the first nine chapters. And hence I conceive it is, that in this and the four following verses this new ex∣hortation, to attend diligently to Solomons doctrine, is inserted either by way of closing up the former Proverbs, or rather by way of a new preface to that which follows.

Vers. 18. For it is a pleasant thing, if thou keep them within thee, &c.] As if he had said, Though the words of the wise may at first seem harsh, and hard to be learnt, and over-severe, and so be displeasing to thee; yet if thou keep them within thee, that is, if thou dost once understand and believe them, and so dost upon occasi∣on call them to mind, and meditate on them, & obey them constantly, thou shalt find them very delightfull and comfortable to thee; see the Note chap. 3.17. They shall withall be fitted to thy lips; that is, thou shalt be able opportunely to

call them to remembrance for the instruction of others, and to speak fluently, aptly, & to good purpose of every thing, as any occasion is offered; yea and that with the acceptance and good approbation of those to whom thou speakest. And indeed then only do holy words and instructions proceed fitly and handsomely from men, when they proceed from the heart & from good men, according to that of David, Psal. 37.30, 31. The mouth of the righteous speaketh wisdome, and his tongue talketh of judgement; the law of God is in his heart: for which see the Notes there.

Vers. 19. That thy trust may be in the Lord, &c.] That is, To the end that know∣ing & observing what I have taught thee, thy trust may be fixed upon God, his word & promises, both for what concerns thy welfare in this life, and that which is to come: I have made known to thee; to wit, all these truths that I have taught thee: this day; that is, at this time, see Psal. 95.7. or, in this book: even to thee; as if he should have said, Even to thee, my son, to whom I cannot better manifest my fatherly love, then in teaching thee these things, & whose duty it is to apply these precepts generally delivered to thy self in particular, and to know them for thine own good. I know some read the last clause thus, trust thou also, & the drift of it is as if he had said, I have done my duty in shewing thee those things that should bring thee to put thy trust in the Lord; be thou now as carefull to pra∣ctise this, as I have been to teach thee.

Vers. 20. Have not I written to thee excellent things in counsels and knowledge?] That is, excellent counsels, which I have given thee from God, for thine advice and direction in all thy waies, & whereby thou maiest be enabled to give counsell to others; and excellent precepts appertaining to knowledge, to inform thee in all things, which it is fit thou shouldest know, for thy welfare here, or eternall salva∣tion hereafter.

Vers. 21. That I might make thee know the certainty of the words of truth, &c.] That is, That I might teach thee, not doubtful conceits, or lying fables, but truths of unquestionable certainty, even the sure Oracles of God: that thou mightest an∣swer the words of truth to them that send unto thee; that is, that thou maiest be able to give sound advice to those that send to thee to desire thy counsell, and to sa∣tisfy those that send to be informed in some hard cases or doubtfull questions; or, that thou maiest be able to give a reason of thy judgement or doings to any that shall call thee to give an account thereof, according to that 1 Pet. 3.15. Be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you. But now if we read this last clause as it is in the margin of our Bibles, that thou mightest answer the words of truth to those that send thee, then the meaning must be this; that thou maiest give a fair account to those that have sent thee either to be instructed, or to manage any great businesse they have committed to thy trust.

Vers. 22. Rob not the poor, because he is poor, &c.] That is, say some, because be∣ing poor, he is fitter to be pitied and relieved, then to be robbed and oppres∣sed; or rather, because being poor, he is not able to withstand; let not that encourage thee: neither oppresse the afflicted in the gate; to wit, under a pre∣tence

of justice; see the Notes Job 5.4. and 31.21.

Vers. 25. L••st thou learn his waies, &c.] To wit, the angry mans waies, men∣tioned in the foregoing verse, by being infected by his example & company, as naturally men are prone to imitate those they love; or by being provoked to anger by his anger, & so through often brawling and contending thou gettest at last an habit of frowardnesse: and get a snare to thy soul; that is, & so beest entan∣gled in the same sin, to the endangering of thy soul in eternall perdition; or, lest thou bring thy life into danger: to wit, either by thy friends falling suddenly upon thee in his fury some time or other, and taking away thy life; or by some quarrels whereinto thou maiest be brought by his means, wherein by thy provo∣king of others thy life may be brought in hazzard, at least some great mischief or other may befall thee.

Vers. 26. Be not thou one of them that strike hands, &c.] See the Notes chap. 6.1. and Job 17.3.

Vers. 27. If thou hast nothing to pay, why should he take away thy bed from under thee?] See the Note chap. 20.16.

Vers. 29. Seest thou a man diligent in his businesse? &c.] As if he should have said, Such a man is deservedly to be noted and observed; and if therefore thou hast ta∣ken notice of such a man, observe likewise what the issue of his diligence is: he shall stand before kings, &c.

CHAP. XXIII.

Vers. 1. WHen thou sittest to eat with a ruler, consider diligently what is before thee.] That is, what plenty and variety there is of dainty mea••s and delicious wines, and how dangerous they are to entangle men unawares, (whence it is that they are called afterwards vers. 3. deceitfull meat) and to draw them to excesse in eating and drinking, whilst they will be tasting of every dish, and sipping at every cup, and so consequently to make them in their jollity to speak or doe something that may turn to their prejudice; and that the rather, because great men are often wont to make use of their feasts, as snares to entangle men in this regard, to make them in their drink and heat of bloud to ut∣ter those things which they would not otherwise discover. I know many Exposi∣tours extend these words to the consideration of the persons present, the Ruler and others, and some to the well weighing of any questions that shall then be pro∣pounded; and so take them to be a warning, that he that is called to be a guest at a great mans table should be carefull, that he did no way carry himself rudely, uncivilly and unmannerly, no otherwise then if he were at home at his own table; or, that he should take heed, that when any questions were propounded, he spake nothing rashly and foolishly. But the first exposition is clearly the best, as the following words do manifest.

Vers. 2. And put a knife to thy throat, if thou be a man given to appetite.] That is, one that naturally lovest dainties, and art very inclinable to glut thy self with them. And by those words, put a knife to thy throat, is meant, that such a man

should restrain himself from all excesse in eating and drinking: only this expres∣sion seems withall to imply, either first, that he should force himself to forbear by mortifying his unruly appetite, that he might be no more able to run on in filling himself, then if there were a knife stuck in his throat: or 2. that though this bridling of his appetite were never so troublesome & irksome to him, as grie∣vous in a manner to him as if he were to cut his own throat, yet he must doe it; and that because it were better, if any such necessity could be conceived, that a mans throat should be cut, then that he should ••••sh headlong into the miseries which his gluttony & drunkennesse would bring upon him: and so the drift of these words is much the same with that of our Saviours words, Matth. 5.29, 30. If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into bell, &c. where the meaning is only, that though the abandoning of any thing that is an occasion of sin, should be as grievous to us as the pulling out our eyes, or the cutting off our right hands; yet we must abandon them: or 3. that he should restrain his inordinate appetite, by thinking with himself of the danger his excesse is like to bring him into; partly in regard of the divers deadly disea∣ses it is like to bring upon men, partly in regard of the slipperinesse of their tongues in such a case, to utter those things that may provoke the ruler to dis∣pleasure, or otherwise hazard their lives, and chiefly because their excesse is like to bring their souls to eternall damnation; their knives upon the table are like to be more mischievous to them then a knife in their throats would be. And therefore by thinking of these things, as by a knife put to their throats, it is fit that men should endeavour to keep themselves from excesse.

Vers. 3. Be not desirous of his dainties, for they are deceitfull meat.] To wit, 1. be∣cause when great persons do invite meaner men to their tables, they doe it usu∣ally with a purpose some way to ensnare or deceive them; they doe it not out of love, as they pretend, but with an aim to bring them to utter those things, when they have drunk well and are frolick, which at another time they would ne∣ver have spoken, or some other way to entrap them, & to bring their own purpo∣ses about: 2. because men are usually therein deceived, that they think great men are willing they should eat freely of the plentifull provision that is set be∣fore them; whereas indeed they grudge them what they eat, as is expressed more fully afterwards vers. 6.7: 3^ly, because the delight men take in such dainties doth unawares draw them into intemperance and excesse, which proves at last the cause of much mischief to them: and 4. because court-entertainment & familiarity is many times unstable, and so they that entertain great hopes upon that ground, are usually deceived of their hopes. But now under this one particular of eating at great mens tables, Solomon intends to imply the danger of all conversing with great men in any way whatsoever, and that men had need to be wisely watchfull over themselves, and to bridle their affections, when they have to deal with great personages in any thing whatsoever: & that because the friendship of such men is deceitfull; it yields not that content usually that men expect in it, but on the other side it brings many vexations with it, and is many waies dangerous. Ma∣ny

seeking hereby to advance themselves, have ruinated their estates, and utterly overthrown their posterity.

Vers. 4. Labour not to be rich, &c.] Riches are the good blessing of God; and therefore may be desired, if it be only so far as it may be for Gods glory, and our good: but absolutely to desire to be rich, and to set our heart upon it, and thereupon to overtoil our bodies, and to afflict and perplex our spirits in seek∣ing to get riches, this is that which is here forbidden. Men must labour in their callings, in obedience to Gods command, and that they may have wherewith to live comfortably, and if God send in abundance, accept it thankfully; but for men absolutely to make it their aim to be rich, & so thereupon to make drudges of themselves, and violently to pursue riches, as if they thought by their toiling suddenly to enrich themselves whether God would or no, that is no way warranta∣ble. Cease from thine own wisdome; which will perswade thee that a mans happi∣nesse consists in being rich, and will prompt thee to strive after this by all means, though never so unlawfull.

Vers. 5. Wilt thou set thine eyes upon that which is not?] That is, Wilt thou ea∣gerly look and seek after, & set thine heart upon that which hath no solid sub∣stance in it, (however men are wont vainly to call their riches their substance) that which in true judgement is nothing worth, & for the having whereof men are no∣thing the better? or, that which is not, that is, which it may be will not be had, be∣cause those that eagerly seek after riches many times cannot attain them; whereas God frequently bestows them in abundance upon those that mind them not? or, that which when a man hath gotten, will usually be gone on a sudden? And if we thus understand this clause, then the following words are added by way of explai∣ning these ((whereas otherwise they may be taken as a second reason against their▪ ordinate desire of riches:) for riches certainly make themselves wings, they fly away; that is, the man that labours to get them cannot attain them, or, when a man hath gotten them, they will vanish away in an instant: as an eagle towards heaven, that is, as an eagle flyeth towards heaven; or, if these words also be meant of riches, we must understand them thus, that riches will be gone beyond all possibility of get∣ting them or recovering them again. The first clause is in the Hebrew, Wilt thou cause thine eies to flee upon that which is not? which expression seems to have reference to that which followeth concerning riches sleeing away as an eagle, and so may imply, that though in their desires men flie after riches with never so much eagernesse, they will be too swift for them, and how vain a thing it is for men to gape after riches, even as if a man should with earnest de∣sires look after some fowle, which is upon the wing, and in the twinck∣ling of an eye is gotten out of his sight: and therefore it is too that the eagle is mentioned, because no fowle flyeth so high or so swift as an eagle.

Vers. 6. Eat thou not the bread of him that hath an evil eye.] That is, of an envi∣ous man, according to that Matth. 20.15. Is thine eye evil, because I am good? or rather, of a sordid covetous miser, that doth envy thee and grudge thee every bit of meat that thou eatest; for so on the contrary the liberall man was before

said to have a good or a bountifull eye, chap. 22.9.

Vers. 7. For as he thinketh in his heart, so is he, &c.] That is, he is not to be e∣steemed according to what in his words and his outward deportment he would pretend himself to be, to wit, one that loves thee, and to whom thou art truly welcome; but according to what he thinketh in his heart, as namely, that he is a dissembling miserly churle, that grudgeth at thy eating of that which he sets be∣fore thee, as is expressed in the following clause, Eat and drink, saith he to thee, but his heart is not with thee.

Vers. 8. The morsell which thou hast eaten shalt thou vomit up, &c.] Some under∣stand this literally, that by reason of some unwholsome meat which the envious man doth often set before his guests, or by reason of his drawing them with a mis∣chievous intention to overlade their stomacks with his meat or drink, his guests should vomit up what they had eaten, and so also should be disabled from spea∣king so wisely and acceptably to those that were present, as otherwise they might have done; which they think is intended in the next clause, and lose thy sweet words. But by the common consent of most Expositours, the meaning is rather this: The morsell which thou hast eaten shalt thou vomit up; that is, By some snare wherewith he will entrap thee, or some mischief he will afterwards doe thee, he will make thee pay dearly for what thou hast eaten; or rather, When thou shalt perceive either by some distastfull speeches given thee, or by some other means, that he grudged to see thee eat his meat, thou shalt be so inwardly vexed and grieved, that thy meat shall doe thee no good, and in that regard it shall be all one to thee, as if thou hadst vomited it up again; or, thou shalt even loath that very meat of his which thou hast eaten, and repent that e∣ver thou didst eat it, and wish thou couldest vomit it up again: And lose thy sweet words; that is, all the sweet glosing words wherewith he welcomed thee, &c. all the content thou didst take therein shall be then lost, they shall doe thee no good, but rather thou shalt be vexed exceedingly, that thou wert so be∣fooled by his dissembling language; or, thou shalt lose thy sweet words, that is, all the flattering language thou gavest him, or all the courteous, sweet, com∣plementall words thou spakest to him, by way of praising his good chear, or acknowledging his love, and returning him many thanks for his kind enter∣tainment, or any good or pleasant discourse wherewith thou soughtest to de∣light him or his guests, whilst thou wert at his table: all which shall be as lost, ei∣ther because the covetous churle took no delight in them, whilst he grudged at him for eating up his victuals, or because the man that spake them, when he comes to discover the sordid dissembling of his host that entertained him, shall be fretted that ever he spake them, and shall wish that he had never spo∣ken them.

Vers. 9. Speak not in the ears of a fool; for he will despise the wisdome of thy words.] To wit, out of ignorance or profanenesse; see the Notes chap. 9.7, 8. But yet this phrase of speaking in the ear, may seem to imply, that this is meant only of pri∣vate admonition or reproof.

Vers. 10. Remove not the old land-mark, and enter not into the fields of the fatherlesse.]

To wit, neither by seizing upon their lands and estate unjustly, nor by any en∣croachment, through removing their land-marks, nor by breaking violently into them any other way to doe them any damage.

Vers. 11. For their redeemer is mighty, &c.] See the Note Job 19.25: he shall plead their cause with thee; see the Note chap. 22.23.

Vers. 13. Withhold not correction from the child, &c.] That is, neither omit it thy self, nor restrain others from doing it, to whom it belongs; see the Notes al∣so chap. 13.24. & 19.18: for if thou beat him with the rod, he shall not die; that is, such moderate correction will not be his death, to wit, neither at the present, (for a rod will break no bones) nor yet by degrees, by grieving or weakening him, and bringing him into a consumption: or, he shall not die, that is, this will pre∣serve him both from being cut off by untimely death, as cocker'd children for their wickednesse many times are, and likewise from eternall death, as is more fully expressed in the following verse.

Vers. 14. Thou shalt beat him with the rod, and shalt deliver his soul from hell.] This last clause may be taken not only as a promise, but also as a precept.

Vers. 15. My son, if thine heart be wise, my heart shall rejoyce, even mine.] That is, not only shall this yield joy to thine own heart, but to mine also, by whose in∣struction this hath been wrought, and who for the love I bear thee cannot but re∣joyce in thy good.

Vers. 16. Yea my reins shall rejoyce, &c.] That is, All the inward parts of my bo∣dy shall be affected with my joy: when thy lips speak right things; that is, when thou becomest able thereby to instruct others: or, when thy speech is pious and every way right: which is therefore particularly mentioned, because this is the highest proof of true wisdome in the heart; If any man offend not in word, the same is a perfect man, Jam. 3.2.

Vers. 17. Let not thine heart envy sinners, &c.] See the Notes Psal. 37.1, 3: but be thou in the fear of the Lord all the day long; that is, continually and constantly, even then when it fares best with the wicked, and worst with thy self and others that live holily and righteously. Now the fear of the Lord is here required in opposition to the fault of envying sinners, either to shew that in stead of desi∣ring to walk in their waies, that we may be sharers with them in their prosperous estate, it is our duty to be constant in the waies of well-doing; or else because the fear of the Lord w••ll cause men to mortify this base lust of envy, it will curb men from murmuring against the secret judgements of God, it will pull down mens pride, and make them contented with a mean condition, it will teach men to put their trust and confidence in God, and to look upon wicked men in their greatest prosperity as men that are to be pittied rather then envied.

Vers. 18. For surely there is an end, &c.] To wit, of the prosperity of the wick∣ed; God hath set a period to their flourishing estate, it shall not alwaies, yet it shall not long continue; see the Note Psal. 37, 38: or, there shall be an end of thy oppression, affliction, and misery: or, there shall be an end of thy pati∣ence and hope; thou shalt not alwaies in a poor oppressed estate wait for better daies; that which God hath promised as the end and reward of piety, shall be at

last made good to thee: which agrees with that of David, Psal. 37.37. Mark the perfect man, and behold the upright, for the end of that man is peace; & that of the Apo∣stle Jam. 5.11. Ye have heard of the patience of Iob, and have seen the end of the Lord. And thence it is that some do so render this first clause, as it is in the margin of our Bibles, for surely there is a reward. And if thus we understand these words, then is the same in effect repeated in the next clause, and thine expectation shall not be cut off; that is, thou shalt be supported with hope to the last, & the hope which thou hast of a reward of thy piety, far above any thing which the wicked enjoy, shall not be frustrate. Yet it may be understood of the godly mans expectation, that the prosperity of the wicked shall come to an end, to wit, that he shall not be de∣ceived in that his expectation.

Vers. 19. Hear thou, my son, &c.] See the Note chap. 1.8: and be wise; that is, become wise•• or study & endeavour to get wisdome by thy hearing: & guide thine heart in the way; that is, in all thy courses, or in that right way wherein thou art taught to goe; follow not the guidance of thine own carnall heart, but cause thine heart to follow the guidance of Gods word, wherein are the instru∣ctions of true wisdome, that so thou maiest with all thy soul walk in the right way.

Vers. 21. For the drunkard and the glutton shall come to poverty; and drowsinesse shall cloath a man with rags.] That is, idlenesse, which causeth drowsinesse: see the Note chap. 19.15. Yet I conceive it is here expressed by drowsinesse, because drunken∣nesse and gluttony do both make men drowsy.

Vers. 22. Hearken to thy father that begat thee, &c.] See the Note chap. 1.8: and despise not thy mother; that is, neither the person nor the instructions of thy mo∣ther: when she is old; as if he should have said, though haply with age she may be grown even childish again, or, though being old thou needest not fear her correcting of thee, nor canst hope that she should store up for her children as formerly.

Vers. 23. Buy the truth, &c.] That is, the knowledge and belief and practise of the truth contained in Gods word, according to that Joh. 17.17. Sanctify them through thy truth, thy word is truth; use all possible means for the gaining of it, spare no pains nor cost, yea rather expose thy self to any perill, and to the losse of all that is dear to thee, then not get it: and sell it not; as if he should have said, Whereas merchants buy their precious commodities, that they may sell them a∣gain, doe not thou so; be not like Esau that sold his birthright for a messe of pottage; when thou hast gotten the truth, forget it not, for any gain or sinfull pleasure; deny thy self in all things whatsoever, rather then abandon this preci∣ous treasure.

Vers. 24. The father of the righteous shall greatly rejoyce, &c.] See the Notes chap. 10.1. and 15.20.

Vers. 25. She that bare thee shall rejoyce.] As if he had said, and so this will be some recompence for all the pains and sorrows she endured in bearing thee in her womb, in bringing thee into the world, in nursing thee up with so much la∣bour and tender care. And so also there is covertly herein a warning given to

young men to beware, that they did not by their wickednesse bring many bitter after-throes upon their mothers, even in their old age.

Vers. 26. My son, give me thine heart, &c.] That is, Apply thy heart to learn mine instructions, and to obey my precepts; or, which is all one in effect, set thine heart upon God only, and upon true wisdome: for Solomon speaks here as in the name of God, according to that 2 Cor. 5.20. as though God did beseech you by us, we pray you in Christs stead. And then it follows, and let thine eyes observe my waies; that is, apply thy whole mind, diligently to mark and observe the waies wherein I walk, as a pattern for thee, or, which I prescribe thee, that thou maiest heedfully walk in them; lest wandring from these waies, thou fallest into the ditch or pit mentioned in the following verse.

Vers. 27. For a whore is a deep ditch, &c.] To wit, amongst other reasons, be∣cause whoremongers not only by reason of the nasty diseases to which they are subject, but also by reason of the detestablenesse of their sin, are as loathsome a∣mongst men, as a man must needs be that hath fallen into some miry stinking ditch: and a strange woman is a narrow pit; see the Note chap. 22.14.

Vers. 28. She also lyeth in wait as for a prey, &c.] Or, which is all one in effect, as a robber. The meaning is, that as a robber doth usually lye lurking in some den or wood, and that commonly in the night, that he may get some booty, and hath for the most his companions as good as himself, to help him, and is not con∣tent with one booty, but seeks to make a prey of many one after another, sparing none, though he chiefly looks after the richer sort, and doth usually bereave tra∣vellers not of their money only, but of their lives too; so it is with the whorish woman in all these regards: This night-bird doth use all kind of craft, secretly to get many men into her power, and those too for the most that are of the rich∣er sort, though she spares none, and hath her companions, bawds and panders, to help her; and when she hath gotten them into her power, she maketh a prey of their estates, and bereaves them of their health, good names, graces, reason and understanding, yea their very lives and souls. There may be also an allusion in these words to the custome of harlots, who were wont to sit by the high-waies co∣vered with vails, that they might entice men to them, as we may see by that which is said of Judah and Thamar, Gen. 38.14, 15. for which see the Notes there. And encreaseth the transgressours among men; which is as if he had said, Of which, alas, there was no need, there being but too many of that crew already. Now this is said of the whore, partly because she often enticeth other maids and wives into the same wickednesse; but especially because so many men are corrupted by her.

Vers. 29. Who hath wo? who hath sorrow? &c.] That is, Who is it that at last comes to undergoe manifold miseries, temporall or eternall, and thereupon to mourn and lament bitterly, with Woe and alas? who hath contentions? who hath babling? who hath wounds without cause? that is, wounds and bruises, that were not gotten upon a just cause, as men are wounded in the war, where they have ha∣zarded themselves for their prince and countrey; but merely by their own fol∣ly: as when they have hurt themselves by dangerous falls; when they and their

companions have fallen in their cups into causlesse quarrels about mistakes or mere trifles; or when they have been beaten for the wrong they have done to o∣thers in their wine causlesly, & sometimes merely in derision, when they have gi∣ven no just cause of offence to those that did it; or when for some evil pranks they have committed in their drunken fits, they have been punished by the ma∣gistrate: who hath rednesse of eyes? & consequently many times blindnesse? Now all these questions import as much as if Solomon had said, Every man knoweth who these men are, to wit, drunkards; and that these are the sad effects of their mer••y meetings.

Vers. 30. They that tarry long at the wine, they that goe to seek mixt wine.] See the Note chap. 9.2.

Vers. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, &c.] To wit, as being clear, and brisk and lively: when it moveth it self aright; that is, when it boyleth and sparkleth, and as it were danceth in the glasse or cup.

Vers. 32. At the last it biteth like a serpent, and stingeth like an adder.] Or, a cocka∣trice. That is, it will fill the body with insufferable pains & deadly diseases, tor∣ture the conscience, disturb the mind, & make men mad, & bring upon them shame and poverty, &c. yea it will poison & destroy the soul; evils worse then the vene∣mous biting of a serpent, or stinging of an adder.

Vers. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things.] That is, Thou shalt think, desire, contrive, and resolve upon within thy self, or, out of the abundance of thy heart thy mouth shall speak, (as indeed drun∣kards are usually wont to utter all that is in their hearts) perverse things, that is, filthy, unclean things; or more generally, thou shalt vomit out all kind of wick∣ed speeches, blasphemies, railings, &c.

Vers. 34. Yea, thou shalt be as he that lyeth down in the midst of the sea, &c.] To wit, that lyeth down to sleep; or as he that lyeth, to wit, sleeping, upon the top of a mast. Very probably we may conceive, that as those that in a ship are tossed by a storm at sea are thereupon compared to a drunken man, Psal. 107.27. they reel to and fro, and s••agger like a drunken man, and are at their wits end; so here the drunkard is compa∣red to a man that is tumbled up and down in a ship by sea, because being drow∣ned in drink, this makes him light-headed & stagger as he goeth, and troubles his brains with such giddinesse, that every thing seems to him to swim or turn round. But because Solomon compares the drunkard to a man that sleeps in the midst of the sea, or upon the top of a mast, I rather think the meaning of these words to be, either 1. that drunkennesse maketh mens sleep troublesome and unquiet, so that they apprehend themselves to be tossed up and down as those are that are in a tempest in the midst of the sea; or 2. which I like far the best, that drunkards are in as much danger of perishing, and yet withall as ignorant, secure and fear∣lesse of the dangers they are in, as the man is that being in a ship that is tossed with tempests in the midst of the sea, it may be upon the top of a mast, is in danger e∣very moment to be cast away, & so far from land, that there is no hope of escape by swimming, and yet the whilst lyes fast asleep, no way able to doe any thing

towards the preserving of the ship he is in from perishing in the waters, and yet never thinking of the least danger.

Vers. 35. They have stricken me, shalt thou say, and I was not sick, &c.] That is, I cared not for it, I was not much hurt: they have beaten me, and I felt it not; and therefore have no great cause to be troubled for it. Now though drunkards will sometimes thus slight the blows they have had given them whilst they were in their drink, thereby to shake off, as it were, the disgrace of being so basely abu∣sed; yet it is clear that Solomon here represents the speeches of a drunkard, when he is a little come to himself, and awakes in the night, though not throughly, but is still half awake & half asleep, as appears by the following words, when shall I a∣wake? as if he should say, the rather because of his drought and thirst, Oh that it were day! when will it be morning? to wit, that he might return to his cups again, as is expressed in the last words, I will seek it yet again. Yea we may well think that Solomon intended these words as the language of their practise rather then their lips, and that the drift of them is only to set forth the stupid blockish∣nesse of drunkards, that no incoveniences which they undergoe by their drunken∣nesse will beat them off from it.

CHAP. XXIV.

Vers. 1. BE not thou envious against evil men, &c.] See the Note Psal. 3.7: nei∣ther desire to be with them; to wit, as thinking to joyn with them in their wickednesse, that thou maiest share with them in their pro∣speritie.

Vers. 2. For their heart studieth destruction, and their lips talk of mischief.] As if he should have said, By this means they become great, and thus they make use of their greatnesse; & therefore who would share with them in it? But now some of our best Expositours understand the words thus, that in all the mischief which wicked men devise and speak against others, they do indeed study & talk how to destroy themselves; which is not improbable. But however observable it is, that he saith their heart, thereby implying that the wicked are usually of one heart and of one mind for the working of mischief.

Vers. 3. Through wisdome iS an house builded, &c.] As if he had said, with refe∣rence to what went before vers. 1, 2. This therefore is a better way that we may thrive and prosper in the world, then to joyn with the wicked in their cursed ways, But see the Note chap. 14.1.

Vers. 5. A wise man is strong, &c.] To wit, not only for acts of spirituall for∣titude, see the Note chap. 16.32; but also for the accomplishing of those exter∣nall enterprises, which are usually effected by diligence and strength of body: see the Note chap. 21.22.

Vers. 6. For by wise counsell thou shalt make thy war; and in multitude of counsellors there is safety.] See the Notes chap. 15.22. and 20.18.

Vers. 7. Wisdome is too high for a fool, &c.] That is, he apprehendeth it to be a∣bove his reach, and so will take no pains to get it; or, being wholly intent upon earthly things, wisdome is above his sight, that he cannot discern the precious∣nesse

of it, yea it is above the reach of his naturall capacity, 1 Cor. 2.14. the na∣turall man receiveth not the things of the spirit of God; for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned. So it follows, he openeth not his mouth in the gate; that is, he shall not be able to speak a word in his own de∣fence, when he shall be questioned before the magistrate; as on the contrary it is said of others, Psal. 127.5. they shall not be ashamed, but they shall speak with the e∣nemies in the gate: or rather, such an one shall never be called to any place of ma∣gistracy, which is a place for wise men; or if he be, he will not dare to offer to speak, or, he will not be able to speak, or at least, not to speak any thing to the purpose.

Vers. 10. If thou faint in the day of adversity, thy strength is small.] That is, say some Expositours, it will fail more & more, and will become very small; if thou dost not hearten & encourage thy self, but sufferest thy heart to faint within thee, thy strength will grow lesse & lesse: or rather thus, Though thou seemest never so couragious in a prosperous estate, yet if thou faint when adversity comes, as ap∣prehending that thou shalt never be able to endure it, or that there is no hope of escape, this is a clear sign that thy strength is small; since it is not so much the quality or the greatnesse of the affliction, that maketh a man faint, as the coward∣linesse or weaknesse of his own spirit.

Vers. 11. If thou forbear to deliver them that are drawn unto death, &c.] To wit, by unjust violence; if thou doest not what might be lawfully done towards their deliverance: and those that are ready to be slain; that is, those that are in some dan∣ger of death, by reason of some plot that is in hand against them, or rather, that are in present danger of death, just ready to be slain.

Vers. 12. If thou sayest, Behold, we knew it not, &c.] To wit, neither did I know it, nor those that were about me, who otherwise would certainly have informed me. And the meaning may be, either that they knew not how to deliver them; or rather, that they knew not the danger he was in, or that he was unjustly in dan∣ger. Doth not he that pondereth the heart consider it? that is, doth not he exactly know, whether it be so or no? and he that keepeth thy soul, doth not he know it? where Gods keeping and preserving mans soul is mentioned, to imply, either 1. that he that keepeth the soul must needs know the thoughts of the soul; or 2. that Gods preserving the life of a man might well be an engagement to make him the more carefull to preserve the lives of others when they were in danger, especially consi∣dering that it might be that for that very end God had preserved him; or 3. that God having every mans life at his command, every man had cause to be very care∣full, that they did not by slighting others in their dangers provoke him to dis∣pleasure; or 4. that God was able to preserve any man, if he should be brought into any danger, by appearing for those that were unjustly oppressed: and shall not be render to every man according to his works? and therefore will he not reward thee, if thou shewest mercy to the oppressed, or on the other side punish thee, if thou dissemblest, and neglectest to aid those that are in danger, causing others likewise to be as pitilesse towards thee?

Vers. 13. My son, eat thou honey, because it is good, &c.] That is, both wholesome

and sweet: and the honey-comb, which is sweet to thy tast; see the Note Psal. 19.10. It is as if he had said, As men naturally love honey for its sweetnesse, so should they love wisdome, as is expressed in the next verse.

Vers. 14. So shall the knowledge of wisdome be unto thy soul, &c.] To wit, so profi∣table and pleasing: when thou hast found it; to wit, when with much labour thou hast at last truly attained it, and durst not flatter thy self with a vain imagination that thou hast it, when indeed there is no such thing: then there shall be a reward, and thine expectation shall not be cut off; and so though at first thou dost not find the benefit of it, yet at last thou shalt. But see the Note chap. 23.18.

Vers. 15. Lay not wait (O wicked man) against the dwelling of the righteous, &c.] Some would have the meaning hereof to be this; Watch not secretly to discover any wickedness in the righteous man, that thou mayst some way to his hurt charge it upon him. But the following clause, spoil not his resting-place, maketh it methinks very clear, that the full scope of these words is to charge men, that they should not seek to bring any hurt or disquiet upon the righteous man, his family, or any thing that belongs to him, either by secret fraud, or open violence.

Vers. 16. For a just man falleth seven times, and riseth up again, &c.] This also some would have to be meant of the just mans falling often into sin, & rising again by repentance. But by the foregoing verse it is clear that the meaning of this is, either 1. that though the righteous seem often to be much cast down & overwhel∣med with their afflictions, yet they do as often rouse up & encourage themselves again; or else that though they are often afflicted, yet they are alwaies again de∣livered: for which see the Note Psal. 37.24. But the wicked shall fall into mischief; to wit, irrecoverably, never rising again.

Vers. 17. Rejoyce not when thine enemy falleth, &c.] See the Notes Job 31.29. and Psal. 58.10.

Vers. 18. Lest the Lord see it, & it displease him, & he turn away his wrath from him.] That is, say some Expositours, Lest God remove his judgements from him, & so thine enemy become again able to doe thee a mischief, and thy triumphing over him be turned into confusion, grief & shame; or rather, Lest God turn away his wrath from him, to wit, upon thee▪ & so then he shall insult over thee, as thou didst before over him. However, doubtlesse Solomon doth not by this expression in∣tend, that men should be unwilling that their enemies should be freed from any judgements that God had brought upon them, (for this all men ought rather to desire) but only that men should take heed that by their rejoycing at their ene∣mies miseries, they did not bring their miseries upon themselves.

Vers. 19. Fret not thy self because of evil men, &c.] See the Notes chap. 24.1. and Psal. 37.1, 3.

Vers. 20. For there shall be no reward to the evil man, &c.] That is, no good re∣ward: though he may flourish for a time, yet it shall be seen at last, that the good things he enjoyed here were not given him in way of a reward, as if God had appro∣ved of his waies, because at last God shall cut him off, & his plagues and miseries shall be perpetuall; though he may flatter himself with hope, that even after this life he shall fare as well as others, yet it shall not be so: when the righteous after

all their misery shall receive the reward of their piety, there shall be no happiness nor salvation for him: the candle of the wicked shall be put out; see the Notes chap. 13.9. and 20.20. Job 18.5, 6. and 21.17.

Vers. 21. My son, fear thou the Lord & the king, &c.] God is first mentioned, both because in all things our fear of him must have the preeminence, and we must no farther obey earthly magistrates then may stand with our obedience to God; & al∣so because we must fear princes for conscience sake, out of the reverence we bear to God, & as looking upon them as Gods vice-gerents: & meddle not with them that are given to change; that is, to change & break the laws of God & the king; or, to re∣volt from their obedience to God or the king. I conceive it is chiefly meant of se∣ditious persons, that are given to make changes and alterations in kingdomes and commonwealths, as by subverting their fundamentall laws and customes, by trea∣sonable practices against their princes, &c.

Vers. 22. For their calamity shall rise suddenly, &c.] That is, it shall come upon them ere they are aware, when perhaps they think they have carried their designs so secretly that they cannot be discovered, yea that all things are so ordered that they shall surely prevail. And indeed Princes are wont to make quick dispatch of seditious persons & traitors for fear of danger. And who knoweth the ruine of them both? that is, say many Expositours, who can foresee it? It comes upon them usu∣ally more swiftly & unexpectedly then is conceived. And thus if we understand the second clause, it is the same in effect with the first. But doubtlesse this expres∣sion implyeth also, that their ruine, the punishments & torments which they shall undergoe, will be more horrible and insufferable then is usually imagined. And indeed if hell torments, which are frequently the just reward of such persons, be also included, we may well say that no man can conceive what they will be. As for the word both, I conceive thus of it: that no man can well conceive the ru∣ine and destruction either 1. which both God and the king shall bring upon such men; or 2. which will come upon both those that are seditious & given to change, and those also that meddle with them; or 3. both those that fear not God, and those likewise that fear not the king. But yet some extend the word farther, and say it is meant of the wicked mentioned vers. 19, 20. and of those seditious per∣sons mentioned vers. 21.

Vers. 23. These things also belong to the wise, &c.] That is, say some Exposi∣tours, to Judges and Magistrates; and they understand it of those sentences which follow in this & the next three verses, & that because they concern matters of judgement: or rather, These following Proverbs are fit to be minded & obser∣ved by those that will carry themselves as becomes wise men. But because I see no probable reason, why upon any such grounds this preface should be here pre∣fixed; I rather conceive that this is prefixed, to shew that though the Proverbs and sentences that follow from hence to the end of the chapter were not Solo∣mons, yet they were the sayings of other famous wise men, and therefore inserted in this place with the Proverbs of Solomon.

Vers. 24. He that saith unto the wicked, Thou art righteous, &c.] That is, that in a way of flattery applaudeth the person of a wicked man, or any of his wicked waies,

especially if it be a wicked prince or magistrate (as indeed of such the Proverbs here joyned together seem to speak;) or rather, He that from the seat of justice shall acquit & justify any guilty party: him shall the people curse; to wit, some by praying to God to punish him, others by hard censures, revilings & imprecati∣ons, which though they may not be lawfull, yet they are a punishment to them that undergoe them; see also the Note chap. 11.26. However the meaning is, that not God only, but all men generally must needs condemn and abhor such men: (as indeed those that seem to favour them most do usually detest them in their hearts) and that both because nothing can be by the very light of nature more odious, then that those, whose place & business it is to maintain justice, should themselves pervert it; and likewise because this must needs encourage and harden men in their sins, & doth indeed directly tend to the utter ruine of king∣domes and commonwealths.

Vers. 25. But to them that rebuke him shall be delight, &c.] That is, say some Ex∣positours, God & man shall delight in such men. But the meaning rather is, ei∣ther that those that shall faithfully reprove the wicked, (whether princes or o∣thers) or that being judges shall censure & punish them, shall enjoy the delight of a good conscience, & of the comfort of knowing that both God and men do favour them, (as indeed the wicked themselves, if ever they truly repent of their wickednesse, will commend them and pray for them;) or, that God shall bestow many blessings upon them, which shall yield them much delight. And then it is the same in effect with the following clause, and a good blessing shall come upon them; for which see the Notes Job 29.11, 12. Though faithfull reproofs may be bet∣ter to the wicked, and provoke them to much anger and rage, yet to them that therein discharge a good conscience they shall yield much sweet refreshing.

Ver. 26. Every man shall kisse his lips that giveth a right answer.] That is, that from the judgement-seat pronounceth a just sentence; or more generally, that in be••∣ring witnesse, or in giving advice and counsell, or in any other way, doth alwaies speak that which is true, just and equall, without all flattery or dissimulation; or, that speaketh fitly & to the purpose in any cause or matter propounded to him. And by every mans kissing such a mans lips is meant, that every one will dearly love and highly honour him, and will be ready to doe him any service he is able, and that because of the great good which such a man doeth by his speaking, and because such faithfull lips are so rarely found; for of these things kissing was a token and pledge: see the Note 1 Sam. 10.1.

Vers. 27. Prepare thy work without, and make it fit for thy self in the field, and after∣wards build thine house.] The drift of this Proverb is, to teach us, that we must never undertake any enterprise, till we are sure of the means whereby to effect it. But indeed the generality of Expositours understand the words otherwise: Prepare thy work without, and make it fit for thy self in the field; that is, first get grounds, and store them with cattel, & sow and plant them, & every way husband them so, that they may yield thee much fruit, and that the fruit thereof may be carefully gathered and inned; and when by this means (or, which is proporti∣onably the same, when by learning some trade or calling, and following it dili∣gently)

thou hast gotten somewhat whereon to live comfortably, and well to maintain thy self & family, then trim and enlarge & furnish thy house according to thy estate, or build thee a new house, fairer then that which thou hadst before; or, then get thee a wife, & provide for posterity. And some also conceive Solo∣mons intent to be, that these works of husbandry must first be done in their sea∣son, because the season being passed, they cannot be done at any time. But how∣ever both the one & the other conceive the drift of the Proverb to be this, that men must first provide for things necessary and of greatest importance, and then afterwards for those things that are of lesse moment.

Vers. 28. Be not a witnesse against thy neighbour without cause, &c.] That is, with∣out just ground, as by accusing him of that as a fault which is not a fault, or by testifying that against him whereof he is guiltlesse, which thou doest upon mere uncertainties, or against thine own conscience, when he hath given thee no cause so to wrong him, or to raise such a report of him. And if we thus understand the first clause, the second may be to the same effect, and deceive not with thy lips; to wit, by misinforming men, and making them believe that to be truth which is not, or, making shew hereby that thou art a faithfull honest man, when indeed it is not so, or, by colouring over a bad cause with a varnish of fair words, thereby to deceive those that hear thee, and not speaking the truth simply & plainly. Or else we may understand the first clause thus, Be not a witnesse against thy neighbour without cause; to wit, not being legally cited and called thereunto; offer not thy self herein of thine own accord, which will imply that thou doest it rashly, out of ill will or envy, or in a way of revenge: and deceive not with thy lips; to wit, by flattering men, or by deceitfull promises and pretences of love. So the first clause may forbid deceiving men by false witnesse, and the second deceiving them by flatteries. Or if we understand the first clause, as most do, of backbiters, the mea∣ning of the whole sentence may be briefly this; Do not slander him secretly, and in the mean season flatter him to his face.

Vers. 29. Say not, I will doe so to him as he hath done to me, &c.] See the Note chap. 20.22: I will render to the man according to his works; as if he had said, there∣by proudly speaking of thy self in the very language of God. But now some un∣derstand this particularly, with reference to the foregoing verse, of a mans re∣solving to deceive or bear false witnesse against his neighbour in a way of re∣venge, because he had formerly done so to him.

Vers. 34. So shall thy poverty come as one that travelleth, &c.] See the Note chap. 6.11.

CHAP. XXV.

Vers. 1. THese are also Proverbs of Solomon, &c.] To wit, These that follow to the end of the 23. chapter, as well as those before from the begin∣ning of the 10. at least to the 23. of the foregoing chapter: which the men of Hezekiah, that is, his servants or courtiers, perhaps his secretaries, or, the men which he had appointed to that service (whether private men, or Priests, or Levites, or prophets that lived in his time, as did Isaiah amongst others, it is

not expressed) copied out; to wit, out of some writings or fragments of writings then extant, wherein Solomon, or some other from his mouth, had written many of his Proverbs; or, it may be, out of some publick Records that were kept of Solomons Act, and Monuments. It seems Hezekiah, in his zeal to promote the cause of Religion, appointed some to this service of collecting the choicest of Solomons Proverbs that were found at that time in any other book; which having done, & reduced them into order, and prefixed this Inscription, they were joyned to this book: see the Note chap. 1.1.

Vers. 2. It is the glory of God to conceal a thing, &c.] God may be said to con∣ceal a thing, 1. in that he doth not communicate his counsels and purposes unto o∣thers, by way of advising concerning any thing which he intends to do, (for, saith the Prophet, Isa. 40.13. Who hath directed the spirit of the Lord, or being his counsel∣lor hath taught him?) but doth, without any such consultation, what ever seemeth good in his own eyes: 2. in that he hath made known to his people in his word many truths, which are to them unsearchable mysteries, the causes whereof, and the manner how they should be, humane reason is no way able to reach; as the Trinity of persons in the unity of the Godhead, the eternall generation of the Son, and procession of the holy Ghost, & many such like: 3. in that there are ma∣ny things the knowledge whereof God imparteth not to any, but reserveth it wholly to himself; as the hour of mens naturall death, and the day of judgement; and many things again there are which he revealeth to some, and not to others, according to that Matth. 11.25. I thank thee, O Father, Lord of heaven and earth, be∣cause thou hast hid these things from the wise and prudent, and hast revealed them to babes: and 4. in that he doth many things, the causes and reasons whereof the wisest of men are no way able to comprehend and search out; which as it is true in many naturall things, (for who can exactly demonstrate the reason of the blowing of the winds, Ioh. 3.8. & of the ebbing and flowing of the sea?) so much more in his higher acts of providence; as when he decreeth and bringeth about the sinfull actions of wicked men, without being in the least degree the author of their sins, when he punisheth infants for the sins of their parents, and many other things of the like nature, of which we see what the Prophet saith, Isa. 45.15. Verily, thou art a God that hidest thy self, O God of Israel. Now however God hath much glorified him∣self by revealing many things to men, especially of his will and counsel concern∣ing mans salvation; yet by this his concealing things in other regards from men, he hath brought far more glory to himself: and that because hereby it appeareth 1. how infinite and incomprehensible the wisdome of God is, the wisest being forced to cry out with the Apostle, Rom. 11.33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements, and his wayes past finding out! 2. that God is to be believed in what-ever he saith, because he hath said it, though man be not able to conceive how it should be; and 3. that God may do what-ever he pleaseth, and that his will is the supreme rule of all justice, and that he is no way bound to give an account of any thing that he saith or doth, Iob 33.13. As for the following opposite clause, but the honour of kings is to search out a matter, the drift of that is, to shew that the greatest of men must not

think to be like God herein; but that even kings themselves ought to esteem it their honour, to advise and consult with their friends and counsellors in all their great affairs, and that it is indeed an honour to them, and that for which they shall be greatly loved & feared & reverenced, when they make diligent enquiry into the state of their kingdomes, & as far as may be into the secretest transactions of other neighbouring nations, so that no plot shall be so closely carried on at home or abroad, but that they shall discover it; when they shall with much pains search into all kind of knowledge, divine & humane, especially that of their own laws, & what-ever may best enable them for their government, & gain credit there∣to; when they can search out the truth in the most intricate causes that are brought before them, as Solomon did in that of the two harlots, 1 King. 3. (see the Note also Job 29.16.) & when they are carefull to clear unto the people the justice of all their judiciall proceedings. This, I conceive, is that which Solomon intended in this obscure Proverb. Yet there are other Expositions given of it, which have likewise some probability in them. As 1. that it is for the glory of God that the Scripture, wherein he reveals his will to men, should be in many places obscure & hard to be understood; because, through the just judgement of God, some pro∣fane persons stumbling hereat, do despise it & cast it away, whilst the godly do with the greater diligence enquire into it, & reverencing it the more for this, are the more careful not rashly at any time to meddle with it: but that it is for the honour of kings, with all diligence to search the Scriptures, that they may be the better a∣ble to carry themselves in all things as Gods vice-gerents. Yea because the follow∣ing Proverbs in this place are for the most part the more intricate, because they are expressed under severall similitudes & tropes & allegories, therefore with par∣ticular respect to them this may be premised, that it is for the glory of God thus to conceal things; but that it will be for the honour of kings to search out the meaning of them. And 2. that when God seeth the wickednesse of men, & yet pas∣seth it by as if he took no notice of it, this is for his glory, because hereby it is seen how infinitely long-suffering & patient he is; but that kings must not with us wink at the wickednesse of men, it being much for their honour to search out and to pu∣nish notorious offenders. But the first exposition is clearly the best.

Vers. 3. The heaven for height, and the earth for depth, and the heart of kings is un∣searchable.] That is, As no man can exactly search out the height of the heaven, or the depth of the earth; or, As no man can discover what is in the heaven above, because of its height, or what is in the earth beneath, because of its depth; so nei∣ther can men search out the hearts of kings, or discover the designs and counsels that are in their hearts. Now though this be generally true of all mens hearts, that other men cannot exactly know them, Jer. 17.9; yet it is here particularly affirmed of kings, as being more eminently so with them then with others: and that either because dissimulation is a chief piece of that policy, which they call king-craft; or else rather because the cares and counsels of kings must needs be so excee∣ding many, and their wisdome (when they are such as they ought to be) so exceeding great, and their aimes and designes so high, and their projects so profound, and all these are usually carried on so closely, that other men

are not able to reach them. And the drift of this Proverb is, either 1. to teach kings how they ought in this regard to carry themselves; or 2. to shew that it is as vain and foolish a curiosity, (though many be much taken with it,) to goe a∣bout to search out the secret designs of kings, as to search out the height of the heaven, or the depth of the earth; or else 3. to imply (as with reference to the foregoing verse) how much more impossible it must therefore needs be, to search out the counsels and judgements of God.

Vers. 4. Take away the drosse from the silver, and there shall come forth a vessel for the finer.] That is, The silver being so refined, will be fit to be made into any vessel of plate by the work of the gold-smith.

Vers. 5. Take away the wicked from before the king, &c.] That is, let them be cut off, or banished either out of his kingdome, or out of his Court: and his throne shall be established in righteousnesse; to wit, 1. because God is pleased with such impartiall execution of justice upon offenders, and others will be hereby made the more carefull to avoid all such waies of wickednesse, both which will move God to blesse and establish both king and kingdome; yea the more righ∣teous the people are, the more faithfull they will be to their king, even for con∣science sake; and 2. because evil counsellors and flattering parasites, when they are the favourites of kings, and familiar with them, do usually hinder the justice that should be in his government, and by their oppression of the subjects, do alie∣nate their affections from him, and both these tend to the ruin both of king and kingdome. See the Note also chap. 20.8.

Vers. 6. Put not forth thy self in the presence of the king, &c.] To wit, either 1. by way of vaunting and boasting and exalting thy self above others, for thy know∣ledge, or wisdome, or any such thing; or 2. by way of slaunting it out in the bravery of thine attire, the gallantry of thine attendance, thine horses and cha∣riots, or any thing of that nature, as if thou meantest to vye with himself or his princes in these regards, (which is indeed perillous, because princes are wont to look upon such persons with a very malignant and jealous eye;) or, by way of in∣truding thy self to be near unto him, or of any bold carriage of thy self in his presence. And thus it may be much the same with that which follows, and stand not in the place of great men; that is, thrust not thy self into those places, where∣in Nobles, or at least persons of greater rank then thy self, should sit or stand; or, do not insinuate thy self into their company, or to sit cheek by jowle a∣mongst them; or, do not ambitiously affect to be in offices and places of ho∣nour about kings. For indeed the affectation of being in kings Courts, and the ambitious striving to be in high places, is that against which this Proverb seems to be intended.

Vers. 7. For better it is that it be said unto thee, Come up hither; then that thou shoul∣dest be put lower in the presence of the prince, whom thine eyes have seen.] As if he should have said, into whose presence thou hast ambitiously intruded thy self, even to be near to him, and then at last all that thou gettest by it is to be dis∣graced in his presence; or, who hath honoured thee by admitting thee into his presence, and now by being present at thy disgrace doth encrease thy shame.

And it may seem that from hence our Saviour took that parable of his, Luk 1.4.7, &c. concerning mens seating themselves in the lowest places when they are in∣vited to any feast.

Vers. 8. Goe not forth hastily to strive, &c.] That is, without just cause, or up∣on every triviall occasion, or rashly, before thou hast well considered of the businesse, and what the event of it is like to be, or before all fair means have been used to compose the difference in a peaceable way. As for that expression here used of going forth to strive, it may be meant either of going forth be∣fore the judgement-seat of the magistrate; or, as some would have it, of run∣ning forth in hasty anger, upon any word of displeasure heard, into the streets, there to chide or quarrel with a neighbour that hath so offended him; or else, it may be used to imply, that men should not meddle with other mens contentions, or rather, that they should not enter into strife of their own accord, unlesse they were forced and as it were drawn to it. Lest thou know not what to doe in the end thereof, when thy neighbour hath put thee to shame; to wit, by foiling thee in thy suit, and so discovering the injustice of thy dealing with him, and haply causing thee to undergoe some mulct or punishment; or, by prevailing against thee some other way to thy disgrace, wherewith thou wilt be so enraged, that, as a man bereaved of sense and reason, thou wilt not know in a manner what thou doest; or, whereby thou wilt be so puzzled, that thou wilt not know what to doe, either in thine own defence, or against thine adversary, but maiest haply be transported to doe something that may be disho∣nourable and prejudiciall to thee.

Vers. 9. Debate thy cause with thy neighbour himself, &c.] That is, Argue the matter of difference which thou hast against thy neighbour between thee and him alone, and so make an end of it: and discover not a secret to another; that is, let not others by your open contending, whether before the judge or elsewhere, be made privy to that secret quarrel that is betwixt thee and thy neighbour: or, however, if the cause be brought before others, be sure that thou do not then in the heat of anger upbraid him with any secret fault which thou knowest by him; keep close to the cause in hand, and run not out into any opprobrious tearms by way of twitting him with other secret offences of his, to which thou only were privy. This I conceive is the meaning of this Proverb. Yet some understand the last clause more generally, of all blazing abroad the secret offences of men, or the secrets which they have been entrusted with, and accordingly they read it, and dis∣cover not the secret of another.

Vers. 10. Lest he that heareth it, put thee to shame, &c.] If by discovering a secret in the foregoing verse, we understand the bringing of a private difference to a publick hearing, then accordingly this may be meant of mens condemning him for this when it shall come to be heard, or of his being censured for the injustice of his cause, and the shame he will undergoe thereby, as before vers. 8. But if it be meant of a mans upbraiding his neighbour with any secret offence formerly known to him, whilst they are contending about some other matter of difference before a magistrate or otherwise, then this clause may be understood thus,

Lest he that heareth it put thee to shame; that is, Lest those that stand by and hear this, observing thy furious and revengefull spirit, do think the worse of thee and thy cause, and condemn thee for it in every place where they come. And last of all, if we understand the last clause of the foregoing verse of all blazing abroad a∣ny secret imparted to them, then this clause here may be understood two seve∣rall waies: Lest he that heareth it put thee to shame; that is, Lest those to whom thou dost discover thy neighbours secret, do afterwards spread it abroad to o∣thers, and so hereby thou comest to be generally talked of as a blab and tale-bearer: or, Lest thy neighbour that heareth it do upbraid thee for violating the lawes of friendship in this case, and report it abroad to thy discredit, that thou art a treacherous unfaithfull man, and one that cannot keep counsell. And thine infamy turn not away; that is, and so this will turn to thy perpetuall re∣proach: and by thy seeking to credit thy self by disgracing others, thou wilt at last bring the greatest discredit upon thy self.

Vers. 11. A word fitly spoken, &c.] That is, in season; see the Note chap. 15.23. Yet it may be meant also of that which is spoken to the purpose, and in a right manner, with all fitting vehemence or softnesse, elegancy or per∣spicuity. It is in the Hebrew, A word spoken upon his wheels, (the ground of which expression seems to be this, that when men speak in such a manner, their words are carried as it were with wheels, to wit, roundly and readily, into the eares and hearts of those that hear them, to affect them with that which is spoken, and to convince them of the truth of it; whereas without these due requisites in speaking, they goe on heavily as a cart that is drawn without wheels.) Is like apples of gold in pictures of silver; that is, most precious and plea∣sant. Now by these apples of gold in pictures of silver are meant, either pieces of gold cast or made in the form of apples, and then compassed about with a kind of silver net-work curiously wrought, through which the golden apples might appear; or else rather, pictures that are overlayed with silver, and then after∣wards beautified with the gilded figures of oranges, pomegranats, apples, &c. or pictures engraven on tablets of silver, adorned with inlayed figures of ap∣ples of gold.

Vers. 12. As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.] This may be added here as an instance of that which was said in the foregoing Proverb concerning the good that is done by a word fitly spoken. But yet it may be understood severall waies: as 1. that a man that re∣proveth others with such wisdome that thereby he winneth them to hearken to his reproof, is a very precious treasure, as an ear-ring of gold, and an ornament of fine gold: or 2. that a wise reprover, and one that is willing to hearken to such reproofs, are both in their place very precious; the one as an ear-ring of gold, the other as an ornament of fine gold: or 3. that as a golden ear-ring, and some precious jewell of fine gold hanging thereon, do most fitly agree, and are a mutuall beautifying one to the other; so a faithfull reprover, and one that submissively hearkeneth to his reproof, are not only sutable and well met, but are also mutually an ho∣nour

each to the other: or 4. that a wise reprover, when he meets with one that is obedient to his reproofs (for otherwise a reproof never doth good) is an orna∣ment to such a man, as is an ear-ring of gold to a man, or an ornament of fine gold, or as is an ear-ring when it hath also some precious costly jewel hanging upon it. The drift of the Proverb is, to shew that it is no dishonour, but ra∣ther an honour, to a man to be faithfully reproved: though a reproof may be painfull, as is the boring of the ear to put in an ear-ring, yet a wise reproof is the ears best ornament, to wit, when the ear is opened, digged or bored (as the word in the original signifieth in that place Psal. 40.6. mine ears hast thou opened;) and that not only because it is a great honour to a man quietly to sub∣mit to a wise reproof, but also especially because the grace that is wrought in a man, and the manifold benefits that redound to him thereby, are a most choice and lovely ornament to him; and therefore every man should rather love then hate such a wise reprover.

Vers. 13. As the cold of snow in the time of harvest, &c.] That is, As the cold of snow in harvest (supposing it should then unexpectedly & miraculously fall,) or, As cold as sharp as that in snowy weather, or that is caused by winds that come from Northern snowy countries, or the hills and mountains where the snow lyeth all the year long, doth exceedingly refresh men in the heat of summer, especially those that labour at harvest-work; or rather, As when men have cooled their hot wines or any other drink by setting it in the snow, (as they doe in Spain and other hot countries, where they reserve it from winter to summer, or have it continually brought down to them from the tops of the moun∣tains) this must needs exceedingly revive and refresh them in their drought and heat: so is a faithfull messenger to them that send him; to wit, both in re∣gard of that hope and confidence they have in him, which doth somewhat re∣fresh and ease their hearts in the midst of all their cares and fears, as at the very time when they do send him, so also all the time he is away from them; & likewise especially in regard of the good account that he is sure to give at his re∣turn, of the faithfull dispatch of their businesse, which after such eager expe∣ctation, such longing & languishing desires, must needs be a great refreshing to them, & most of all if by his diligent dispatch he returns before he was ex∣pected.

Vers. 14. Who so boasteth himself of a false gift, &c.] To wit, by promising great things, which he never performeth: is like clouds and wind without rain; because as such clouds & winds put men in hope of rain, but yield none, & so by the dis∣appointment of mens hopes, their grief is the greater; so is it when a man pro∣miseth great matters, and faileth those that thereupon expected much from him. But yet some conceive that this may be understood also of those that boast of gifts & graces and endowments, which indeed they have not. However such men, in regard of their aiery emptiness & high-flown pride, & loftiness of carriage, & withall their lightness & inconstancy, may well be compared to bustling mutable winds, & high-flying clouds, that never yield a drop of rain. And it may well be

also that it is with reference to this place the Apostle Iude vers. 12. compares false teachers to clouds without water, carried about with winds: because such men, though they usually make a great vaunting shew of high-flown notions, and much that is in them above other men; yet indeed they are mere vapours and empty nothings, unstable and changing with every wind, and all the glorious promises which they make to their disciples of pardon of sins, peace and liberty, are empty and deceitfull. 2. Pet. 2.19.

Vers. 15. By long forbearing is a prince perswaded, &c.] That is, say some Exposi∣tors, When a Prince doth for a while forbear powring forth his rage upon those with whom he is offended, his anger will cool by degrees, and then he may be ea∣sily perswaded to what is fitting. And if we thus understand this clause, then the next, and a soft tongue breaketh the bone, may be accordingly meant of a princes prevailing with a stiffe, stubborn and tumultuous people, by fair and gentle lan∣guage. But I rather understand the first clause of the forbearance of subjects or servants towards their prince, to wit, that if they can with patient silence bear what-ever the prince saith or doth to them, forbearing to manifest the least discontent either by word or gesture, yea a while forbearing to beg pardon, this is the best way to pacify and perswade them. And to the same purpose is the fol∣lowing clause, that a soft tongue, that is, a soft answer, as it is chap. 15.1. mild and lowly language, breaketh the bone; that is, overcometh the stoutest, the most stern and rigid men, that otherwise would never bend nor yield, and so appeaseth the greatest and hardest anger. There may be herein an allusion to some precious oyle, that will not only supple the flesh, but also soak to the very bone, and have some operation thereon. But questionlesse the drift of Solomon in the expres∣sions here used was to represent it as a strange thing, that so soft a piece of flesh as the tongue is should break a hard bone.

Vers. 16. Hast thou found honey? eat thou so much as is sufficient for thee; lest thou be filled, &c.] As if he should have said, Eat not excessively of the most pleasing meats; or more generally, be moderate in the use of those things, which for the sweet pleasure and delight they yield, men are naturally prone with much eager∣nesse to desire, lest exceeding therein, they prove at last in the effects thereof bit∣ter and distastfull, hurtfull and dishonourable to you. But now many exposi∣tors conceive, that the lesson intended hereby is, that when a man hath met with a friend, whose conversation is pleasing and delightfull to him, he must be care∣full that he be no way burdensome to him: and so accordingly they hold that the meaning of this similitude is set forth in the following verse, Withdraw thy foot from thy neighbours house, or, Let thy foot be seldome in thy neighbours house; lest he be weary of thee and hate thee.

Vers. 18. A man that beareth false witnesse against his neighbour, &c.] To wit, either by spreading abroad false reports of him, or by testifying any thing that is false of him before a magistrate: is a maul, and a sword, and a sharp arrow; that is, he is by all manner of means mischievous to his neighbour, both to his person, his estate and good name; or, he is of all things the most mischievous to men, the wounds he gives are most deadly & incurable; that which he doth is all one as if

he should beat out a mans brains with a club, or cut his throat, or let out his bowels with a sword, or strike his heart through with an arrow: and that not on∣ly because a mans good name is more precious to him then his life, but also be∣cause by false witnesses the very lives of men are often taken away.

Vers. 19. Confidence in an unfaithfull man in time of trouble is like a broken tooth, and a foot out of joint.] To wit, because it will both fail a man in a time of need, and likewise put him to much sorrow and misery, as a broken tooth will do when a man comes to chew his meat with it, and as a foot out of joint will do when a man offers to go upon it: and that not only because it must needs exceedingly vex and fret a man that he did put confidence in such an one; but also because such faithlesse men do often in stead of helping their friend in his misery, become most cruell and deadly enemies to him; at least they are wont to cast some aspersions or other upon him, whom in his distresse they forsake, as desiring thereby to excuse or justify themselves. Some make the ground of the similitude to be this, that as a broken tooth and a foot out of joint use to be full of pain in foul wea∣ther; so confidence in an unfaithfull man bringeth great grief and misery upon men in the hour of affliction. But the former explication of the similitude is far the clearest.

Vers. 20. As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart.] I know that most of our best Expo∣sitors do own a Translation of the words here in the Original, that is quite con∣trary to this in our Bibles, to wit, that As he that putteth on a garment in cold weather, and powreth vinegar upon nitre, so is he that singeth songs to a heavy heart. And indeed according to this Translation the meaning of the Proverb is very plain: to wit, that as the putting on of garments in winter doth keep off cold, and warm the body, and as nitre is dissolved and wasted by vinegar; so doth musick and singing and words of consolation allay or drive away the bitternesse of a grieved spirit. But now according to our Translation, the sense of this Proverb must needs be directly opposite to that: to wit, that musick and singing, and all other things tending to mirth and chearfulnesse, are altogether unfitting and unseasonable for a man in great heavinesse, and do encrease the misery of him that was in misery enough before; even as it must needs be unfitting and unseasonable to strip a man of his garments in cold weather, and to poure vinegar upon nitre. Indeed because it is hard to determine certainly what this nitre was, therefore it must needs be hard to shew wherein the similitude consists, betwixt pouring vinegar upon nitre, and singing songs to a heavy heart. It is usually said, (and it is ga∣thered from that which Pliny and other ancient Authors have written hereof) that it was a kind of matter or substance, white in colour like salt, and bitter in tast, usually found in Iudea and Egypt, there being a place in Egypt that was thence called Nitria; that it was by the heat of the Sun made of some kind of mould, or of rain or river-water in fenny countries, and was often so compacted by the Suns heat, that it would be as hard as a stone; and that it was commonly used, as in many physicall waies, so also for clearing the skin of spots and freckles, and especially for the cleansing of woollen or linnen cloaths, and the taking out

of staines and bloches that were in them, which is indeed evident by that of the Prophet Jer. 2.22. Though thou wash thee with nitre, and take thee much sope, yet thine iniquity is marked before me, saith the Lord God. Now hence we may in part conceive, why the singing of songs to a heavy heart is compared to vinegar upon nitre: to wit, either 1. because as vinegar doth hinder the cleansing quality of nitre, stains cloaths, making them fowler rather then cleaner, & doth also in other respects hinder the vertue of the nitre; so is the singing of songs rather a trouble and vexation, then any refreshing to a man overwhelmed with sorrow: or 2. because as vinegar doth dissolve and mar the nitre, & being poured upon it maketh it burn & smoke & crackle, as lime with us will do when water is poured upon it; so songs & merriment do even melt the grieved soul, & are so far from allaying, that they rather mightily encrease a mans heavinesse. Besides that naturally passions opposed are wont to grow more violent: in the case here mentioned the heavy heart is apt to be afflicted, because others do not compassionate him in his miseries, & apt to suspect that they make his misery the ground of their songs & rejoycing.

Vers. 21. If thine enemy be hungry, give him bread to eat, &c.] That is, any food that is requisite for him: whence it is that the Apostle Rom. 12.20. renders this in more generall tearms, Therefore if thine enemy hunger, feed him. And under this is comprehended the doing of any other office of love or courtesy for an enemy, which he stands in need of; as is evident by that which the Apostle addeth in the fore-cited place vers. 21. Be not overcome with evill, but overcome evill with good.

Vers. 22. For thou shalt heap coales of fire upon his head, &c.] That is, say some, Hereby thou wilt cause him presently to cast away all hatred, & all thoughts of evill intended against thee, out of his heart, as a man, if coales of fire should be poured upon his head, would immediately strike or shake them off. And again, others understand it simply thus; that by thus returning good for evill to ene∣mies, men shall manifest very ardent love to them, which God will surely re∣quite, as is expressed in the following words, and the Lord shall reward thee. And others likewise thus; that hereby men shall cause the hearts of their enemies to burn within them either with terrors of conscience, grief, vexation or shame, ap∣pearing outwardly in the fiery blushing of their faces, because they have former∣ly hated and injured those that now have manifested such wonderfull goodnesse & love to them; or else with fervent love towards them, whom they have formerly hated with a deadly hatred, and so of enemies shall become their friends. Yea & the most of Expositors also hold, that this expression of heaping coals of fire upon an enemies head may imply, that if he be not overcome by so many multiplied kindnesses heaped one upon another, feeding him when he is hungry, & giving him drink when he is thirsty, &c. this will bring the curse of God, yea the more heaps of wrath and punishments upon him. And thus Solomon, say they, sets down together what the effect of this would be, 1. upon his enemy, if he proved irreconcilable, to wit, that God would punish him; and 2. upon himself, and the Lord shall reward thee. But I rather think that in this figurative expression there is an allusion, either to a way that ancient Physicians had of curing apoplexies & phrensies, that proceeded from cold causes, by applying coals of fire to their

heads; or else rather to the custome of founders, who by making great fires upon their metals, yea though it be the hardest iron or steel, do thereby melt them: and so that which is hereby implyed is, that by shewing kindnesse thus to an enemy, a man may cure him of all his former rancour; or else, that if an enemy be not wholly drosse, if there be any metall of ingenuity or good nature in him, this would make him melt, and relent, and of an enemy become a friend. Nor do I see but that hereby also might be implyed, that if with this an enemy were not as silver and gold melted and purged, then he would be as drosse burnt up & con∣sumed: for though a man ought by no means to make this his aime in doing good to an enemy, yet that doth not hinder but that Solomon might shew us that thus it will be.

Vers. 23. The North-wind driveth away rain; so doth an angry countenance a back-biting tongue.] This is plain. But now this may be read, as it is in the margin of our Bibles, The North-wind bringeth forth rain (& so the Rabbins say it doth in Iu∣dea, because of the watry clouds that are engendred by the Mid-land Sea that lyeth on the North-west of that country;) so doth a back-biting tongue, that is sharp & bitter as the North-wind, an angry countenance, that is, a frowning cloudy discon∣tented countenance: and that either 1. in those that are slandered & back-bitten by it; or 2. in those who upon slanderous tales reported to them, look anger∣ly upon those that never deserved it at their hands; or 3. in those that by their angry looks intend to discountenance all tale-bearers, & send them packing away.

Vers. 24. It is better to dwell in a corner of the house top, then with a brawling wo∣man, &c.] See the Note Chap. 21.9.

Vers. 25. As cold waters to a thirsty soul, so is good news from a far countrey.] See the Note above vers. 13. It is said here from a far countrey, 1. because the businesses are for the most part very weighty about which we send into far countries; 2. be∣cause we hear seldome from thence, & so the longer we wait, & the greater our fears have been, the more welcome are good tidings from thence when they come. And this doubtlesse Solomon knew by experience, by reason of the na∣vies which he sent forth into countries far remote from Ierusalem, 1 Kings 9.26, 27, 28. see also the Note above vers. 13.

Vers. 26. A righteous man falling down before the wicked is as a troubled fountain, & a corrupt spring.] A righteous man in regard of his purity, the delight that men take in him, & the manifold great benefits that redound to many by him, may well be compared to some clear and pleasant spring that is for publick use; see the Note Chap. 10.11. And accordingly, if by a righteous man falling down before the wicked, we should understand (as many do) a righteous man overcome, ba∣nished, imprisoned, or otherwise oppressed by wicked men, he may well be compared to a troubled fountain, & a corrupt spring, that is, a fountain or spring that is mudded, or stopped up with mire & filth; & that because he is thereby unjustly dishonoured & disgraced, & kept from doing much good which o∣therwise he would do, & that by wicked men who are vile & base: & it must needs be judged to be against all right & reason, a very sad & deplorable thing, when

men that are such publick blessings should be thus suppressed & oppressed, when such precious fountains shall be thus mudded by the insultations of such wretches, as by the feet of so many beasts trampling upon them. Or 2. if by a righteous man falling down before the wicked, we understand, as others do, a good man so falling into any grosse & scandalous sin, that wicked men take notice of it, it may well be said that he is as a troubled fountain, & a corrupt spring, that is, a mudded fountain, or, a spring marred with the mixture of any unwholsome waters, or by the casting in of any poyson or carrion into it: and that both be∣cause such a man doth hereby loose his former honour and credit, & is disho∣noured & disgraced, (for wicked men will be sure in such a case to insult over him, & to spread abroad & aggravate his sin by all possible wayes;) and like∣wise because he becomes hereby either hurtfull, poysoning & corrupting o∣thers by his example, or at least uselesse or unprofitable, in that men will no more thenceforth hearken to any instruction or advice of his, then they will drink of mudded or stinking water. But rather the righteous falling down before the wicked, here intended by Solomon, is a righteous man crouching & bowing before a wicked man in any way of servile flattery, or yielding by any way of base complyance to his commands, or that falls from his integrity for fear of his wrath, or in hope of his favour; either by neglecting to doe his duty (as when he shall not dare to reprove him, or to make profession of the truth, &c.) or by doing any thing against conscience, which he knoweth to be evill. And he is said to be as a troubled fountain, and a corrupt spring, because those naturall corruptions, that lay before in him, as so much mud or gravel at the bottome of a clear fountain, being stirred up by the seducements of wicked men, the purity of his soul & life is hereby mudded with carnall respects & worldly interests; & so he that was before highly honoured, & a great Blessing to the place where he lived, becomes hereby (which is a thing very lamentable) worthlesse & base, ra∣ther hurtfull then profitable to any.

Vers. 27. It is not good to eat much hony, &c.] That is, it is very hurtfull, in that it breeds choler, & so brings men into many dangerous diseases; but see the Notes chap. 17.26. & 18.5: so for men to search their own glory, is not glo∣ry; that is, for men to seek the praise & applause of men, or any place of honour & dignity above others, (which are naturally indeed to men as sweet as hony) is so far from being an honour & glory to men, that it is rather base & disho∣nourable. To enjoy any of these upon due cause is a blessing from God; but am∣bitiously to hunt after them▪ & not to seek the glory of God onely, is vain-glory, & maketh men vile & despicable: the more men labour for them, the more un∣worthy they are of them.

Vers. 28. He that hath no rule over his own spirit, &c.] See the Note chap. 16.32. is like a city that is broken down and without walls; that is, he is continually in despe∣rate danger: to wit, because as when a town is dismantled of her walls, any ••ody may go out & come in at their pleasure, which often brings ruine to it, and it lyeth alwaies open to the incursion of enemies; so when a man hath no com∣mand of his corrupt affections, many things proceed from him in word & deed,

which bring mischief upon him, & his enemies, evill spirits & wicked men, may at all times break in upon him, & prevail over him, & bring him into bondage, & make him doe what-ever they please. Man was once in the state of innocency, as a well-walled city: but Satan having broken down this wall by the sin of our first parents, unlesse it be repaired again by renewing grace, every man, by reason of the violence of his corrupt passions, is continually lyable to be made a prey to his spirituall enemies.

CHAP. XXVI.

Vers. 1. AS snow in summer, and as rain in harvest, &c.] See the Note 1 Sam. 12.17: so honour, that is, praise & preferment, is not seemly for a fool; to wit, 1. because they belong not to him; they should be the reward of wisdome & vertue; disgrace & dishonour are fitter for him; & therefore it is against justice & reason that such should be honoured: 2. consequently, be∣cause it is unsuitable, it is uncomely, enough to offend those that behold it; so far it is from being any ornament to him, that it makes his folly the more to be taken notice of: & 3. because a fool knoweth not how to make use of it, but will rather be sure to abuse it, both to his own hurt, being puffed up thereby, & to the hurt of others. And indeed, as snow in summer & rain in harvest are the curses & scourges of God upon a land; so are wicked fools when exalted to places of ho∣nour: & as snow in summer would be looked upon as a kind of ominous thing; so may we look upon the advancement of such men, as presaging much evill to the places where they live.

Vers. 2. As the bird by wandring, as the swallow by flying, so the curse causelesse shall not come.] Many severall wayes this similitude may be applyed, & that not without good probability. For the meaning may be, 1. that as no man can appoint the flying bird where it shall light & rest it self, but it wandreth & roveth up & down where it pleaseth; so neither can any man by cursing cause any evill to fall upon him that hath not deserved it: 2. that as the flying & roving of a bird in her flight can no way hurt a man, & is therefore no way to be feared; so neither can any body be the worse for a causelesse curse: 3. that a causelesse curse never comes to any thing, but passeth away with a breath, & as a bird flyeth away in the air: & 4. that as birds, when they see the fowler, the nets, snares or pit-falls that are set for them, do easily by flying get away, & save themselves; so shall a man be alwaies secured from a causelesse curse, it shall never come nigh him, he needs not fear it.

Vers. 3. A whip for the horse, a bridle for the asse, &c.] To wit, that the rider may rule and turn him, which way he pleaseth, (for Solomon speaketh here after the custome of his own country, where they used horses either only or chiefly in the war, or for drawing, & asses to ride on:) & a rod for the fools back; for which see the Note Chap. 10.13.

Vers. 4. Answer not a fool according to his folly, lest thou also be like unto him.] And then it follows in the next verse, Answer a fool according to his folly, lest he be wise in his own conceit: and yet there is no contradiction betwixt these two sentences, but they may both be reconciled together; and that three severall wayes. For the meaning may be, 1▪ that men must not answer a fool according to his folly, to wit,

by way of consenting to him, flattering or encouraging him in his folly and wickednesse, lest hereby they become partakers with him in his folly & wicked∣nesse: but that they must answer a fool according to his folly, to wit, by giving him such an answer as his folly or wickednesse requireth, as namely, by repro∣ving him, & discovering his folly to him, &c. lest by sparing him he be puffed up in his own conceit. Or 2. that according as the folly of a wicked fool is, some∣times men ought not to vouchsafe him an answer, & sometimes it is sit on the other side that they should answer him; circumstances of time, & place, & per∣sons, & things, must be all duely herein observed. As for instance, if he be known to be an incorrigible scorner, see Chap. 9.8. or if he be a half-headed man, or one distempered with drink, that knows not well what he saith, or if he be one that is of a contentious spirit, that will not be convinced nor yield what-ever is said to him, or that he be in the company of profane scoffers, in this case he that should answer him would thereby become like unto him, seeing it would be ma∣nifest folly to be so far moved with his words, as to vouchsafe him an answer, or at least to answer him so unseasonably; & it would be to no more purpose to in∣struct & admonish or reprove such a one, then it would be to hold a candle to a blind man, to talk to a deaf man, or to instruct a bruit beast: yea & besides, by un∣dertaking to answer such an one, a man may be drawn to break forth into many words (wherein there is usually some folly or vanity, Eccles. 5.7.) or into passion & anger, & it may be to blows, & so be as culpable in point of folly as the other was whom he undertook to answer. But then on the other side, if a man per∣ceives that by his silence the glory of God may be obscured, or some scandall & offence may be given, or that the fool be like to conclude from hence that he is in the right, & so to become thereby the more insolent, & to doe the more mischief, then it is fit he should reprove the fool, & make him know his absurdi∣ties & folly, that he may not grow wise in his own conceit. Or 3. that a man must not answer a fool according to his folly, that is, he must not answer a fool foolishly, to wit, neither by conforming himself to his vain jangling, & weak manner of rea∣soning, nor by speaking rashly & furiously as he did, nor by returning scoffes for scoffes, & reviling for reviling; because hereby the answerer will shew himself to be as very a fool as the other: and yet that a man must likewise answer a fool ac∣cording to his folly, namely, by confuting his errors, & reproving his misde∣meanours, with all wisdome & gravity, that he may see his folly, lest otherwise he continue in his ignorance & folly, & be withall wise in his own conceit. And indeed this last Exposition I like the best. But withall I may adde, that some make the sense of both verses to be this; that a fool ought not to be answered with words, but with a rod & correction.

Vers. 6. He that sendeth a message by the hand of a fool, cutteth off the feet, &c.] That is, he is as one that cutteth off his own feet: to wit, either 1. because he carrieth himself as if he had no feet, since no man that were able to go himself, would not rather en∣dure the pains of that journey, then commit a business of moment & weight to the trust of a fool; or, 2. because by the folly of his messenger he hath brought his affairs into such a desperate lost condition, that he can no more hope by going

afterward himself to bring his businesse into a better estate, then he could hope to go, when he had already cut off his feet; or 3. because he doth thereby greatly hurt himself, or bring great vexations upon himself, yea it may be looseth his very life; or rather, he is as one that should cut off a mans feet, and then send him on a mes∣sage, it being as impossible that a fool should well manage any message commit∣ted to him, as that a man should goe without feet. As for the following clause, and drinketh damage or violence, the meaning of that must needs be, either 1. that he must be content to swallow down all the damage that shall befall him in his estate, his good name, or any other way, by his messengers folly in the ill-orde∣ring of his businesse; or, 2. that he must needs be filled with sorrow and discon∣tent for the damage that redounds to him, by entrusting such an one with such weighty affairs, the miscarriage thereof being as grievous to him, as if he had drunk something that agreeth not with his stomack; or 3. that he usually under∣goeth trouble thereby, in that through the folly of his messenger, they to whom he was sent being highly enraged, do often fall upon him some way or other with a great deal of violence.

Vers. 7. The legs of the lame are not equall, &c.] And consequently by reason of his halting caused thereby, and the writhing of his body now one way and then another, his going is very uncomely: so is a parable in the mouth of fools; that is, it no way becomes them; see the Note chap. 17.7: and that especially, because the wise and holy sentences, and Scripture-expressions which such men will often have in their mouths, do not suit well neither 1. with the wickedness of their hearts; nor 2. with their uneven walking in their lives & conversation; nor 3. with their other speeches, as when they curse and swear & lie, &c; nor 4. with those things to which they do usually apply them: & that because a fool knoweth not how to frame a comparison or similitude, but if he undertaketh to doe it, as we use to say, it halts most grossely; and when he would make use of any wise sentence, he doth it for the most part lamely. So that in a word, as sitting is most comely for a lame man, so is silence most comely for a fool.

Vers. 8. As he that bindeth a stone in a sling, so is he that giveth honour to a fool.] This may be understood severall waies: as 1. that as it is a foolish thing, and mere lost labour, to bind or fast to tie up a stone in a sling, because when a man comes to whirle the sling, the stone so fastened in it will not be thrown out; so it is to no purpose, & mere lost labour, to give honour to a fool, because he will never be a∣ble to make any good use of it: or 2. that honour by way of praise or prefer∣ment given to a fool is as a stone put into a sling, that is presently cast out and lost; & that because a fool will soon by his folly forfeit his preferment, and wipe off his praises, & shew that they no way belonged to him. But now this Proverb may be read, as it is in the margin of our Bibles, As he that putteth a precious stone in a heap of stones, so is he that giveth honour to a fool: and then the meaning must needs be, that as it is an act of great folly to put a precious stone or jewell into an heap of ordinary stones, that's no place for it, there will no notice be taken of it there, but it is like to be trampled under feet and lost; so it is an absurd and foolish thing to bestow honour upon a fool, and that because honour so disposed no

man will esteem, neither is honour there in its proper place; it is as if a man should hang a smoky kitchin with curious tapestry hangings, or set a chamber-pot upon the cupbords head amongst the plate. See the Note above vers. 1.

Vers. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.] If by the going up of a thorn into the drunkards hand be meant the run∣ning of it into the flesh of his hand, then the meaning of this proverb may be, ei∣ther 1. that as a drunkard being besides himself, nor well seeing or knowing what he doeth, whilst he thinks to catch at a rose, or any other flower or fruit, doth in stead thereof lay hold on some thorn or briar, and so sorely pricketh and scratch∣eth himself, and is exposed to the laughter and derision of all that are about him; so when a fool void of true wisdome and understanding, thinks with a great deal of gravity to make use of some wise parable, he doeth it so sillily, that he thereby wrongs and shameth himself, and becomes ridiculous to those that hear him: or 2. that as a thorn runneth up into the hand of a drunkard, and yet he feels it not; so any wise saying in the mouth of a fool tends to his shame, either because he doth foolishly make use of it, or because it discovers the wickedness of his life not agreeable thereto, but yet all the while he never perceiveth it. But now if by the going up of a thorn into the hand of a drunkard be meant, a thorns happening to come into a fools hand, or his holding or lifting up a thorn or a goad in his hand, then the meaning of the Proverb seems to be, that as a drunkard being deprived of the use of his reason, and having such a thorn or goad in his hand, doth usually abuse it to his own hurt and the hurt of others, pricking and scratching therewith, sometimes himself, and sometimes others that are about him; so a senslesse wicked fool is so far from well using any wise and ho∣ly sentences, any religious speeches or passages of Scripture, that he doth usual∣ly pervert and abuse them, (according to that of the Apostle Peter, 2 Pet. 3.16. where speaking of some obscure passages in Pauls Epistles, he saith, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destru∣ction) and doth thereby many waies hurt both himself and others: himself, both because his perverting and profaning and abusing of such holy sentences and speeches doth notably discover his folly and wickednesse, to his shame, and may perhaps secretly gall his conscience, but also because such a mans tongue shall condemn him, and his judgement shall be the greater; and then others, not only because he seeks thereby to jear and abuse the holy servants of God, but also be∣cause it must needs be a vexation to every good man, to hear a wicked profane fool so basely & mischievously to abuse sacred things, and because many are brought hereby even to abhor religion it self. And this, I conceive, is the fairest exposition of the words. Only let me adde, that because by a parable in Scripture sometimes a taunting proverb is meant, (see the Note Numb. 21.27.) therefore the meaning may be also, that as a drunkard having got a thorn in his hand, is wont to lay about him therewith, & doth usually hurt both himself & others; so doth a fool usually, when he hath gotten a taunting parable in his mouth, he is ready therewith to abuse every man that comes nigh him, though indeed by re∣proaching others, he doth chiefly wrong and abuse himself.

Vers. 10. The great God that formed all things both rewardeth the fool, and rewar∣deth transgressours.] This may be understood three severall waies: as namely, that the great God, who being the Creatour, is therefore the Lord of all the creatures, doth 1. punish according to their deserts, both those that sin through folly & ig∣norance, & those that sin wittingly & against conscience; or 2. doth reward any good done by such men with temporall blessings; or 3. doth give food & raimēt, & all other necessaries, both to fools & to wicked ungodly men, as well as to the wise & righteous, according to that Mat. 5.45. He maketh his sun to rise on the evil & on the good, & sendeth rain on the just & on the unjust; & this he cals rewarding them, because these outward things are such things as Lords are wont to give to their bond-slaves, as their pay for their labour. But now if we read this Proverb, as it is in the margin of our Bibles, A great man grieveth all, & he hireth the fool, he hireth also trans∣gressours, then the meaning must be, either 1. that usually the great men of the world do vex & oppress all that live under their power, & to the end they may the better bring their purposes to pass, are wont to hire for their souldiers, servants & officers, the worst sort of men, both fools & knaves, both those that are void of all true wis∣dome & goodnesse, & those that are desperately wicked, that will not stick to aid them in all their detestable designs; or 2. that great men & tyrants are wont to lay heavy taxes upon the people, & then to bestow what they wrest thus from their subjects upon fools and parasites.

Vers. 11. As a dog returneth to his vomit, so a fool returneth to his folly.] This Proverb is cited by Peter, 2 Pet. 2.22. And the drift of it is to shew, 1. how filthy & loathsome a thing sin is, like a dogs vomit; 2. how abominable a thing it is to return to a forsa∣ken sin; 3. that usually fools forsake their sins for a time, not because they begin to hate the sin, but merely because of the terrors of their consciences, or some evil their sins have brought upon them; as the dog casts up what he hath eaten, not be∣cause he dislikes the meat, but because it griped his stomack, & made him sick; & 4. how brutish wicked fools are, that will return to those very sins, that have per∣haps lately brought such gripings of conscience and other great miseries upon them, even as a dog licks up his vomit, forgetting the pains which a little before it had wrought in his bowels.

Vers. 12. Seest thou a man wise in his own conceit? there is more hope of a fool then of him.] That is, of a simple ignorant, or a wicked man: and that because the one will be instructed, the other will not; the one sins of ignorance, the other against knowledge: & then besides, God resisteth the proud, & giveth grace to the humble, Ja. 4.6.

Vers. 13. The slothfull man saith, There is a lion in the way, &c.] See the Note ch. 22.13.

Ver. 14. As the door turneth upon his hinges, so doth the slothfull upon his bed.] That is, he turneth now one way, & then another, but still continues in his bed; as the door still continues upon the hinges. Which is said, either to shew the vanity of the sluggards good purposes, that though sometimes he may move himself as inten∣ding to rise, yet presently he turneth to his rest again; or else the absurdity of his sloth, that though he be awake, and be weary with lying, or have slept so ex∣ceeding long that his sleeps become short and troublesome, and that makes him so often tosse up and down, yet rise he will not.

Vers. 15. The slothfull hideth his hand in his bosome, &c.] See the Note chap. 19.24.

Vers. 16. The sluggard is wiser in his own conceit then seven men that can render a reason.] The meaning may be, that 1. he thinks himself wiser then many wise men disswading him from his slothfulnesse, yea though they alledge never such clear and convincing reasons for that which they say, and therefore will not hearken to them; or, 2. that he thinks he hath more knowledge then the wisest of men, even those that can render a reason of every thing they doe or say, or that can give pru∣dent & fit answers to those that ask their advice, and that therefore he needs not take pains to get knowledge, or goe to these wise men to be instructed by them, seeing he knoweth already as much as they; or 3. that he thinks himself wiser then the wisest of men, because they toil themselves and break their brains that they may attain to such wisdome, whereas he the whilst taketh his ease and pleasure, which he concludeth to be farre the greater wisdome. See the Notes Eccles. 4.5, 6.

Vers. 17. He that passeth by and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.] That is, he dealeth as foolishly and absurdly, as he that taketh a dog by the ears: & that either 1. because, as he that taketh a dog by the ears doth thereby unadvisedly & needlesly provoke the dog, & expose him∣self to the danger of having the dog fly in his face, and perhaps of being bitten sorely by him, & that both in regard that dogs cannot endure to have their ears touched, especially when they are fighting or otherwise enraged, & likewise in re∣gard that it is a very hard thing to hold a dog by the ears; so he that intermed∣dleth with strife that belongeth not to him, doth thereby causelesly expose him∣self to much danger, ill language, stripes & wounds being all that a man usually gets by such intermeddling: or 2. because, as he that holdeth a dog by the ears is in danger to be bitten, whether he holds him fast or whether he lets him goe; so he that meddleth in this kind with other mens quarrels, is in danger to have ei∣ther the one or the other of the parties quarrelling to fall upon him; or he is like to suffer by it, what-ever course he takes; in that if he gives over the strife, the party or parties, whom he had formerly so provoked to contend with him, will be encouraged thereby to fly the more violently upon him, & if he pursues the strife, he must then neglect his own affairs, & suffer all to goe to wrack, that he may follow the quarrell that hath been causlesly thus raised betwixt him & others. Now this may be meant of those that intermeddle with composing of quarrels, if they doe it rashly, foolishly, & without a just call to doe it; (for though in a pru∣dent manner to seek to make peace between parties contending be very commen∣dable; yet it is not so if a man doe it rashly, & with rugged reproofs, mens ears in the heat of their contending being no more able to endure that, then a dog will endure one to pluck him by the ears) & therefore in so doing men are only like to bring mischief upon themselves: or else rather it is meant of those that meddle in strife that belongs not to them, to wit, by taking part with one against another, or by any way of blowing the coals of contention between them, where∣by men do indeed most causelesly expose themselves to danger.

Vers. 18. As a mad man who casteth fire-brands, &c.] To wit, to set hou∣ses on fire, or to mischief the persons of those at whom he throws them: ar∣rows

and death; that is, other such like instruments of death.

Vers. 19. So is the man that deceiveth his neighbour, and saith, Am not I in sport?] That is, The man that doth seduce, or in any fraudulent way wrong or abuse his neighbour, and then thinks to excuse it by pretending sport & merriment, is no o∣therwise to be esteemed then as such a mad-man: to wit, because he is as mischie∣vous as such an one can be, not caring what mischief he doeth; seeing, as no man will punish or be offended with a distracted man when he doeth such things, in regard that he knoweth not what he doeth, so he thinks after the same manner to wipe off all blame from himself, by alledging that he intended no evil, but that all was done in sport, and therefore would still be accounted as a friend. Some Expositours limit this to such jesting & sporting companions, as are wont to a∣buse those with whom they converse by words & deeds, that pierce them to their very hearts, and then think to excuse themselves with saying that all was done in merriment. But however the drift of this Proverb is, to shew that these kind of men are of all men the worst and most unsufferable, and that such mad-merry men are carefully to be avoided as so many Bedlams.

Vers. 22. The words of a tale-bearer are as wounds, &c.] See the Note chap. 18.8.

Vers. 23. Burning lips and a wicked heart are like a pot-sheard covered with silver drosse.] Some by burning lips understand lips that utter words full of fiery hatred & fury, or lips that by slandering & backbiting are wont to kindle strife amongst men; & by an evil heart, a malicious heart: & accordingly they conceive that these are compared to a pot-sheard covered with silver drosse, only to imply that they are sutable the one to the other, as silver dross is sutable to an earthen pot-sheard, both naught; such a man by his words sheweth what he is, being stark naught both within and without. But I question not but that by burning lips are meant glosing, fawning & flattering lips, that make a shew of a great deal of hot fervent love, but hiding under them a false heart, that thinks otherwise then such lips make shew of. And accordingly these are said to be like a pot-sheard covered with silver drosse, because though such lips may make a fair shew, as the silver drosse doth, which silly people may take to be true silver; yet 1. in truth they are both worth∣lesse and contemptible, no better then drosse upon earth or dirt; and 2. such counterfeit shews of love will be found to be but a cover of a malicious heart, in regard that as the drosse doth not change the pot-sheard, and therefore, either by the mouldring away of the drosse or the breaking of the pot-sheard, it will be ere long discovered what it is, so neither doth such flattering language change the heart, but it remaineth full of malice, which will quickly some way or other disco∣ver it self.

Vers. 24. He that hateth, dissembleth with his lips, &c.] To wit, as concealing his hatred, and making perhaps a shew of great love: and layeth up deceit within him; that is, he intendeth thereby to deceive him, and plotteth to bring some mischief closely and cunningly upon him, waiting his opportunity that he may the better effect it. Indeed the first clause may be read, as it is in the margin of our Bibles, He that hateth is known by his lips, &c. and then the meaning must be, that though he hath nothing but mischief and deceit in his heart, yet he will not

be able so to conceal it, but that it will be discovered; either his very flatteries, being so grosse and excessive, or at least somewhat that will slip from him, will be∣tray his malice. But the first exposition is the best, as appears clearly in the fol∣lowing verse, When he speaketh fair, believe him not, &c.

Vers. 26. Whose hatred is covered by deceit, his wickednesse shall be shewed before the whole congregation.) Some understand these words thus; that when a mali∣cious man dissembleth his malice, if the man he hateth be in likelyhood to be chosen to any place of honour, or, on the contrary, be called in question for any thing in any publick judicature, then such a dissembler, either to prevent his advancement, or to hasten his ruine, will be sure to shew himself, and to lay on load upon him, and so his malice will be discovered and abhorred by all men. But with the current of Expositours, I rather take it thus; that the wick∣ednesse of a malicious dissembler shall be shewed before the whole congregation, that is, it shall be some way openly and plainly discovered, that all men in a manner shall take notice of it. Or if we will understand it literally of publick as∣semblies, then the meaning must be, that such a dissembler shall by some spe∣ciall hand of providence be wound in to vent his malice in some way of villany upon him, whom he hath so long secretly hated, for which being questioned, and punished by publick order of justice, his malice shall by that means be dis∣covered before the whole congregation: or else we must referre it to that great day of Christs judging the world, when the Lord will both bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts, 1 Cor. 4.5. But now if we read this Proverb, as it is in the margin of our Bibles, whose hatred is covered in secret, his wickednesse shall be shewed before the whole congregation, then clearly the drift of the words is only to imply, that though he keeps it never so close to himself, yet sooner or later it shall be known to all the people.

Vers. 27. Whoso diggeth a pit, shall fall therein, &c.] In those times hunters were wont to dig pits, and then to cover them over cunningly, as if they were firm ground, that so when the wild beasts they pursued were running over them, they might fall into them and be taken. Now because whilst they were dig∣ging these pits, the earth sometimes fell upon them and overwhelmed them, and whilst they were pursuing such wild beasts, they did often themselves una∣wares fall into these pits; in reference hereto, it is said of those that fall into that mischief which they have contrived to bring upon others, that whoso dig∣geth a pit, shall fall therein. And to the same purpose is that which follows, and he that rolleth a stone, to wit, up hill, and with a purpose there to doe some mischief with it, it will return upon him; that is, it often falls back upon him, and so destroies him. See also the Note Psal. 7.16.

Vers. 28. A lying tongue hateth those that are afflicted by it, &c.] Either the mea∣ning is, that he that afflicts or hurts any man with a lying tongue, to wit, by slandering him, or by flattering him, when he intends him mischief, or by any other way of deceit or falshood, doth indeed, let him pretend what he will, hate him whom he thus wrongs; or else rather, that he that hath inju∣red

a man by his lying tongue, doth for ever after hate him whom he hath thus injured, and would be glad to see him utterly destroyed; and that because he perswadeth himself that such a man must needs hate him, and fea∣reth lest he should study revenge against him: and a flattering mouth worketh ru∣ine; to wit, by drawing men through his flatteries into those waies of wick∣ednesse which prove their ruine, or by bringing his mischievous purposes the better to passe thereby, the man that is flattered not fearing any thing, or by drawing in others through his flatteries to promote his wicked designes. The drift therefore of the Proverb may be, to shew, either, that though the man that hath wronged his neighbour with his lying tongue, must needs inward∣ly hate him whom he hath thus wronged, yet he dares not seek his ruine, but by a way of flattery; or else, that the flatterer doth ruine men by his flatteries, as well as he that afflicts them by his lies or false witnesse; only the one doeth it o∣penly, and the other secretly.

CHAP. XXVII.

Vers. 1. BOast not thy self of to morrow, &c.] That is, of any thing thou in∣tendest to doe, or any thing which thou thinkest to have or enjoy to morrow: for thou knowest not what a day may bring forth; to wit, either the present day, or the morrow-day; thou knowest not what may hap∣pen this day to prevent thine expectations to morrow, or what may come to passe to morrow contrary to thine expectations this day. As no man knoweth what is in the womb of a woman with child, till the child be born; so no man can tell what a day, which is big, as I may say, with Gods decrees, will bring forth, till it suddenly comes to passe. Now the drift of this Proverb is, to shew the folly of all vain boasting of future things, and likewise of all delaying to doe what it is fit should be presently done, upon pretence of doing it here∣after.

Vers. 2. Let another man praise thee, and not thine own mouth, &c.] As if he should have said, So behave thy self, that other men may praise thee; but how∣ever praise not thy self. And indeed, unlesse there be a necessity for it, as when it is for the vindicating of a mans own innocency, or when the not doing of it is likely to tend to the hinderance of the truth, the hurt of the Church, or the impairing of Gods glory, it is both an unseemly and an unfitting thing for men to praise themselves. Besides that such praises may be justly suspected, it discovers much vain-glory and folly in him that doeth it; whence it is that the Apostle Paul, being forced in his own defence to praise himself, doth often use that expression 2 Cor. 12. I speak as a fool. And to the same purpose are the next words, a stranger, and not thine own lips. Yet some would have it, that the word stranger is here added, because to be praised by a mans own kindred, or near relations, is all one as if his own mouth should praise him.

Vers 3. A stone is heavy, & the sand weighty; but a fools wrath is heavier then them both.] Whether a fools wrath be expressed by some great mischief, which may well be

compared to some huge massy ston••e, or by many frequent quarrellings and les¦ser wrongs, which may well be compared to a load of sand, it is heavier the•• either stone or sand, that is, it is more intolerable and harder to be born; and that because a fools wrath is usually causelesse, and against all reason, it is boundlesse and endlesse, there is no dealing with such men, no pacifying of them: and it is also more mischievous to men, and that especially because it crusheth and oppresseth the minds and souls of men, whose pressures are most grievous; neither are any indeed but the wiser sort of men able to bear the bur∣then of it.

Vers. 4. Wrath is cruell, and anger is outragious, &c.] In the Hebrew it is, and anger an overflowing, that is, it will not be kept within bounds, but breaks out, and is like overflowing waters, that carry all before them with unresistable vio∣lence: but who can stand before envy? or, jealousie? for which see the Note chap. 6.34. The meaning is, that envy is more dangerous then either wrath or anger: and that 1. because envy (which hideth it self, as being ashamed of its cause) doth secretly seek the ruine of men, and so cannot be avoided; whereas wrath and anger do presently shew themselves: and 2. because, whereas wrath and an∣ger will of it self soon be over, and come to nothing, at least they may be appea∣sed, especially with benefits; envy is rather encreased by such meanes, and can no way be appeased, but is endlesse and boundlesse in its rage. See the Note also chap. 14.30.

Vers. 5. Open rebuke is better then secret love.] By open rebuke is not meant a publick rebuke before many witnesses, (for that in many cases is not fitting) but a plain and free reproof without any dissimulation, and to a mans face, ra∣ther then behind his back. And this is said to be better then secret love, that is, good will pretended, but no way expressed; or, not discovered as it ought to be, by reproving men for their sins. And the reason is, because such open re∣proofs discover the reprovers to be faithfull friends, and tend to the good of the reproved, which secret love doth not. Yea this may be extended also to the reproof of an enemy, that cares not how he shames a man by blazing his faults openly: and thus even such reproofs may be said to be better, that is, more pro∣fitable, then secret love.

Vers. 6. Faithfull are the wounds of a friend, &c.] That is, the sharp and piercing reproofs and chastisements of a friend; to wit, because they proceed from an upright heart, and a sincere desire of the good of the party reproved, and because men in so doing doe the part of a faithfull friend: but the kisses, that is, the fawnings and flatteries, of an enemy are deceitfull; or, as it is in the margin of our Bibles, earnest, or, frequent; to wit, that under the pretence of very fervent love, he may the better deceive.

Vers. 8. As a bird that wandereth from her nest, so is a man that wandereth from his place.] This is severall waies understood by Expositours: as 1. that as a bird leaveth not her nest, but to seek meat for her self and her young ones; so neither ought a man to leave his calling & family, but upon such necessary occasi∣ons: or 2. that as God by his providence feedeth the bird that thus flyeth abroad

for her provision; so will God provide for the man that seeks about in a lawfull way to get a livelyhood for him & his: or 3. that a man who t••rries not at home, but wanders up & down abroad, not minding his family, is like a bird that wan∣ders up & down from place to place, & minds not her young ones. But the truest & most genuine Exposition I take to be this: that by a man that wandreth from his place is meant, a man that, out of mere lightnesse & inconstancy, or out of timo∣rousnesse, or any such like cause, not having any just ground or warrant for it, is never contented with his present state or condition or calling, but loveth to be changing, & can never stay long in one place or way; & that such a one is com∣pared to a bird that wandreth from her nest, that is, that leaves her nest, & is still flirt∣ing abroad & roving from one place to another, to imply thereby, either 1. that such a man is no wiser, nor better stayed, then such a bird is; or 2. that he is no more likely of his own accord to settle himself any where, then such a bird is any where to repose her self; or 3. that as a bird is never so safe as in her nest, (espe∣cially amongst the Iewes, where God had provided that a bird should not be mo∣lested in her nest, Deut. 22.6, 7.) being abroad she is lyable to manifold mischiefs, & doth many times come short home; so it is with those that are still leaping out of one place & calling into another: whereas at home they lived quietly, & in the good esteem of their neighbours, being got so abroad, they wander they know not where, & many times some mischief befals them. Yea & some think that So∣lomon spake this principally with reference to those birds that are wont to fly a∣way from those regions where it begins to be cold, into some warmer country; & that because such birds at those times are wont to be killed in great numbers, & so are the fitter to represent the danger of those that abide not in their calling, but are ever seeking to change their condition.

Vers. 9. Oyntment and perfume rejoyce the heart; so doth the sweetnesse of a mans friend by hearty counsell.) See the Note Psal. 55.14.

Vers. 10. Thine own friend and thy fathers friend forsake not, &c.] To wit, neither the one nor the other; or, him that hath been both the one and the other: neither go into thy brothers house in the day of thy calamity; as if he should have said, having such an ancient approved friend, in all thy straits make use of him rather then any kinsman or brother; & that not only because such friends do many times (though it be not alwaies so) love more affectionatly then brothers, but also especially, because such friends doe usually dwell together, (neighbourhood being commonly the originall of such firm & faithfull friendship) & so are able to help one another sooner, & oftener, then a brother dwelling far off can possibly doe: whence that last clause is added, for better is a neighbour that is near, then a brother far off; to wit, when a neighbour is such an ancient approved friend; or, this may be spoken as arguing from the lesse to the greater, that if a neighbour, much more a friend is better then a brother.

Vers. 11. My son, &c.] See the Note Chap. 1.8: be wise, & make my heart glad; see the Notes Chap. 23.15. & 10.1: that I may have wherewith to answer him that reproa∣cheth me; that is, that by the discovery of thy wisdome in time to come, I may be able to shew the folly of those that now would reproach me, for not giving thee good education.

Vers. 12. A prudent man foreseeth the evill, &c.] See the Note Chap. 22.3.

Vers. 13. Take his garment that is surety for a stranger, &c.] See the Note Chap. 20.16.

Vers. 14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.] I conceive that there is in these expressions an allusion to a practise that was customarily used in those times, namely, that flattering pa∣rasites were wont to goe to the doors of great men, & that very early in the morn∣ing before it was day, as affecting to out-strip others, & to be the first in that ser∣vice, & there with a loud voice, that all the neighbours might hear them, to pro∣claim their goodnesse & bounty by some formes of salutation or prayer, which were then used, as, Long live such or such an illustrious Prince, &c. or, God save my noble worthy bountifull benefactor or Patron, &c. or such like. And by saying that when a man thus blesseth his friend, it shall be counted a curse to him, Solo∣mons meaning is, that as this, so all other unseasonable & immoderate praisings of men to their faces, & in the hearing of others, are no better, nor can be any bet∣ter esteemed or endured by wise men, (& much lesse is God like to esteem other∣wise of them,) then if they were so many direct imprecations: & that 1. because such waies of praising men cannot but be discerned to be palpable flatteries, & that men do it merely to curry favour with such great ones, whereas indeed they do rather hate & curse them in their hearts; 2. because if a man should accept of such flatteries, men might have just cause to account him a vain-glorious fool, one that affected to be praised, yet could not discern betwixt those that praised him, & those that did only delude & deride him; & 3. because such flatteries do exceeding much hurt to those that are so flattered in spirituall respects. Yet some understand that last clause, it shall be counted a curse to him, thus; that such a way of praising a mans friends shall prove a curse to him that so praiseth them, in that e∣very one shall count him a fawning parasite, which shall be much to his reproach.

Vers. 15. A continuall dropping in a very rainy day, & a contentious woman, are alike.) See the Note Chap. 19.13. Yet the meaning may be also, that as the one will not suffer men to stay abroad, so neither will the other suffer them to abide within doors.

Vers. 16. Whosoever hideth her, &c.] That is, Whosoever goeth about to or∣der her so, that she may not discover her outrage by her chiding & brawling, or at least that her loud out-cries may not be heard, & that so it may not be known what she is, both to her own & her husbands shame, as namely by using her with all possible kindnesse & gentlenesse, that she may not be angry, or by not answer∣ing her again, or by seeking to pacify her when she begins to be angry, & to hush her brawling & scolding, or by shutting her up in some place that neighbours may not hear her: such a one hideth the wind, and the oyntment of his right hand, which bewrayeth it self; that is, he undertakes that which is as impossible, as if he should undertake to shut up the whistling wind in any place, or to hold it in his hand, that it should not blow, & that the noise thereof should not be heard, or to hold some odoriferous oyntment so fast in his hand, as not to suffer so much as the smell thereof to go forth: for as there is no restraining of the winds blowing, who hath gathered the wind in his fist? saith Solomon afterward Chap. 30.4. where it gets

into a room, we see it will get through every cranny, & the more opposition it meets with by any thing that stands in its way, the more violently it blows; & as there is no hiding of such an oyntment in ones hand, because being pressed by a warm hand it will slip the sooner through the fingers, & the sweet savour of it will the more spread it self all about; so neither is there any preventing or suppressing the clamours of a contentious woman, but the more means is used to that pur∣pose, the more she will make the house to ring with her loud chiding, yea the whole neighbourhood round about.

Vers. 17. Iron sharpeneth iron, &c.] As namely, when all cutting tooles are shar∣pened by the file, & when by rubbing one sword or knife against another, they are mutually made the brighter & sharper, & so do cut the better: so a man shar∣peneth the countenance of his friend; that is, say some Expositors, so doth a man by his rugged & wrathfull looks, language & behaviour, provoke the anger of his dear relations, & make his friend look sowrely & sharply upon him; or rather, so doth a man by his presence & conference & consolation, make the countenance of his friend smooth & quick & lively, that was before, by reason of some affliction & sorrow that he lay under, exceeding sowre, dull & dejected. Yea it may be ex∣tended to all the benefits that flow from the conversing of friends together: where∣as men being alone by themselves, are usually heavy & dull, & like a tool whose edge is blunted, good in a manner for nothing; when they come to converse with their friends face to face, by their mutuall conferences, instructions, counsels & exhortations, & by the good example they have one from another, they are every way much bettered hereby; it brings them to be of a sharper wit, & a more vigo∣rous & quicker piercing judgement, their behaviour in all things becomes the more polished & refined, & they are continually provoking & whetting on one another to good works, Heb. 10.24. For because all the affections of men do much appear in their countenances, therefore in all the particulars fore-mentioned it may be well said, that a man sharpeneth the countenance of his friend.

Vers. 18. Whoso keepeth the fig-tree shall eat the fruit thereof, &c.] That is, He that di∣ligently dresseth it, & preserveth it from wind & cold & all other annoiances, shall sooner or later reap the benefit of his labours in the fruit he shall eat of it: so he that waiteth on his master; that is, that constantly & diligently attends upon his person & businesse, & is faithfull & trusty therein: shall be honoured; that is, he shall at last, if not presently, be well rewarded & preferred, either by his master, or others that shall observe his commendable qualities, or at least God will do it. The drift of this Proverb is to shew, either 1. that as there are wayes & means for housholders to benefit themselves, so also for servants in their places; or 2. that servants must be content to wait for the recompence of their faithfull service, as the husband∣man doth for the fruit of his trees, after he hath bestowed much pains upon them; or 3. that it is as equall & just that a good servant should be well rewarded & ho∣noured by his master, as that one should eat of the fruit of that tree which he hath carefully dressed & tended.

Vers. 19. As in water face answereth to face; so the heart of man to man.] That which some would have to be the meaning of this Proverb, that mens minds & fan∣cies

differ as much as their faces, so many men so many minds, is clearly made good in the severall Expositions that are given of it, there being very few that undertake to shew the sense of it that agree in one and the same Exposition. But the most probable Expositions that are given of it are these: 1. that the hearts of all men living are in regard of naturall corruption as like one to another, as the shadow of a mans face in the water is like to the face whose shadow it is; in the heart of the wickedst men the best of men may see, as in a mirror, what their own hearts naturally are: 2. that mens minds, affections & dispositions, are many times as like, as in the water face is to face; there is no man, but some other may be found that in regard of his inward temper & disposition doth exactly resemble him; if one man be of a cheerfull or sad temper, so are others; if one man doth af∣fect learning, or merchandise, or husbandry, others may be found that are also just the same way inclined; and the like may be said in many other particulars: 3. that as a man may see the face of another man, in seeing the shadow of his face in the water, though he do not directly see the man himself, but yet it is but very im∣perfectly; so men may, by observing the outward behaviour of men, & by the knowledge & experience which they have of their own hearts, discover what is in the hearts of other men, though it be but imperfectly, by guess & conjecture, rather then by any clear discovery; see the Note Chap. 20.5: 4. that as in water, natures looking-glasse, if it be clear & still, men may truly see their faces, though but imperfectly; so by reflecting & looking back into their own hearts & minds, observing diligently wherein they doe most frequently busy themselves, and whereto they are most enclined, men may, as in a looking-glasse, truly, though but imperfectly, see themselves, the conscience of every man, if it be clear & un∣disturbed, will truly tell him what he is; for, saith the Apostle 1 Cor. 2.11. what man knoweth the things of a man, save the spirit of a man which is in him? & 5. that as the shadow of a mans face in the water will be proportionable to his face, so mens af∣fections will be mutually answerable & proportionable to one another; & that be∣cause the inward affections of men will discover themselves in their faces, & here∣upon men will be affected to other men, as they see other men affected to them; a friendly heart will be answered with a friendly heart, & as men deal with others, others will deal with them. Each of these Expositions hath some good probabili∣ty in it: but the two first I like the best.

Vers. 20. Hell & destruction are never full, &c.) That is, hell & death, or, hell & the grave; see the Note Iob 26.6: so the eyes of man are never satisfied; that is, the eyes of his mind are not satisfyed with knowledge; or rather, the eyes of his body are never satisfied with seeing: either they have never enough of seeing that which they are delighted to see; or being glutted with what they have seen, they still de∣sire to see some new thing. But that which I conceive is chiefly here intended is, that mens covetous desires after earthly things, (which is called the lust of the eyes, 1 Joh. 2.16. because all earthly things are chiefly represented unto us by the eye) can never be satisfied; they are still craving more, & are still disquieted, either be∣cause they cannot have what they desire, or because being glutted with what they enjoy, they still desire new things. The comparison here used by Solomon seems

to imply as much as if he had said, And why should we not then hate this insatia∣ble desire of earthly things, even as we would hate destruction & Hell?

Vers. 21. As the fining-pot for silver, & the furnace for gold, &c.] That is, As these are used for the trying & purifying of silver & gold, see the Note Chap. 17.3: so is a man to his praise. And this Expositors understand severall waies. For some take the praise given a man to be as the fining-pot & the furnace, which discovers what a man is, & that either 1. because when a man is every where commended & extolled, it is a signe that he is a man of a good life, & one that hath done many praise-worthy deeds; see the Note Chap. 12.8; or 2. because by the men that praise him, it may be judged what he is: if a man be praised by wise and good men, it is a signe that he is a good man; but if wicked men praise him, it is a signe that he is also such as they are. But then again others conceive, (& that methinks the words seem most clearly to imply) that the man that is praised, is here compared to the fining-pot & the furnace: & that either 1. because every man in his own conscience, if he will deal faithfully with himself, is best able to judge whether those praises be justly due to him, or whether there be a great deal of the drosse of flattery in the praises that are given him, according to that Gal. 6.4, Let every man prove his own work, & so shall he have rejoycing in himself a∣lone, and not in another; or 2. because a mans carriage of himself when he is so praised will discover whether he be truly praise-worthy or no: for if he be one that de∣serveth them not, he will be exalted in his mind, & carry himself vainly & proud∣ly; whereas if he be a good man, he will be no way puffed up with it, but ra∣ther be the more humbled, & even troubled to hear himself so praised, ascribing all to the free grace of God; yea such a one will endeavour thereupon to be real∣ly such as he is commended to be, & to purge himself from every thing that is not agreeable to the praises that are given, & to proceed on & to be more and more abundant in every good work.

Vers. 23. Be diligent to know the state of thy flocks, & look well to thy heards.] That is, leave them not wholly to the care of servants, but be thou thy self carefull over them, to see that they be every way provided for & ordered, as it is fit they should be. And under this particular, a provident care over mens estates in any other calling is likewise enjoyned.

Vers. 24. For riches are not for ever, &c.] That is, If men be idle, & negligent, & do not provide for the preserving of what they have, if men continually spend upon the stock, & do not daily adde to their estates by some honest labour, the greatest estates that are will soon be wasted, & come to nothing: and doth the crown endure to every generation? as if he should have said, Even the treasures of Princes will be exhausted at last, if they be excessive in their expences, & do not preserve their estates with care & diligence; yea men in highest places of ho∣nour may be cast down from their places of dignity, & so may stand in need of something that hath been stored up against future times.

Vers. 25. The hay appeareth, &c.] To wit, when it is meet & ready for car∣riage; or rather, the grasse in the meadows sprouteth out, which is to be re∣served for hay against winter: and the tender grasse sheweth it self; to wit, in

the pastures which are for the summer feeding of the cattell: & the herbs of the mountains are gathered; that is, the grasse, & other herbs which the mountains yield, are gathered for fodder, & other uses for the cattell & family. And indeed the mountains may be mentioned only with respect to the land of Israel, that was full of mountains. But now the aime of Solomon in reciting these particulars is, to shew the commodity which the husbandman shall reap by the provident order∣ing of his estate; to wit, that being carefull seasonably to gather & store up the plenty which God of his goodnesse causeth the earth to yield in the summer, he shall not only have his cattell well supplyed with food for that season, but also lay up for them in store against the winter.

Vers. 26. The lambs are for thy cloathing, &c.] That is, with the skins and the wool of thy lambs & sheep, whether sold or made into cloath, thou mayest pro∣vide all sorts of cloathing for thy self & family; wherein also is implyed, that men should be content with such plain attire, & not wast their estates in bravery above their condition; and the goats are the price of thy field; that is, with the mo∣ney which thou makest of them, (and the goats some say are particularly men∣tioned, because they might be better spared then the sheep) thou mayest pay the rent of the ground which thou hirest; or, make full as much of it, as another man would give for it, if it were thine own; or, hire land also for tillage, & defray all the charges laid out therein; or, corn for thy family, as well as if thou didst keep til∣lage in thine own hands; or, purchase lands for thee & thine heires after thee.

Vers. 27. And thou shalt have goats-milk enough for thy food, for the food of thy house, & for maintenance for thy maidens.) Under this particular of goats-milk (which some think is expressed, as that which is most nourishing & wholsome) all other milk, & that which is made of milk, is comprehended, & that as the food, wherewith the frugall husbandman shall do well to nourish both himself & his servants.

CHAP. XXVIII.

Vers. 1. THe wicked flee when no man pursueth, &c.) To wit, either merely by means of the terrors of their own guilty accusing consciences; or it may be by reason of some pannick fears wherewith they are in an ex∣traordinany manner stricken by God: but the righteous are bold as a lion; to wit, be∣cause they have a good cause & a good conscience, do contemn all earthly things, are comforted in Gods favour & protection, & by the spirit of God are usually strengthened with incredible courage & boldnesse.

Vers. 2. For the transgression of a land, &c.] That is, For the generall folly and wickednesse of a nation or state: many are the princes thereof; that is, many at the same time striving one against the other for the supreme power, or many in a short time succeeding one another; & that either because God by his own immediate hand doth quickly cut them off, or else because they are often cut off by the in∣surrections & treacheries of others, that thereby get into their places: which doth usually bring great calamity upon the people, and makes great havock amongst them; partly by great exactions imposed upon them, & partly by the shedding of much blood amongst them. But by a man of understanding and knowledge the

state thereof shall be prolonged; that is, by a man eminently wise: which may be meant, either of a wise prince, that useth all good means to suppresse or re∣forme the wickednesse of the people; or any other wise man amongst the people, whether near to the Prince or otherwise, that by perswading the seditious to be still & quiet, or by his counsell any other way, may do that which may be much for the safety & good of a land. And so the drift of the Proverb may be, to shew, that when a land is indangered by the generall profanenesse & folly of a nation, by the wisdome & piety of some one man amongst them it may be preserved; or, that the welfare of a nation shall be prolonged by men singularly wise & under∣standing & pious amongst the subjects: Or, we may read it, as it is in the margin of our Bibles, by men of understanding & wisdome shall they likewise be prolonged, that is, the lives of the princes shall be prolonged.

Vers. 3. A poor man that oppresseth the poor, &c.] As namely when a beggerly judge or officer in some inferior place doth abuse his power for the crushing of some poor man, or when any other poor man doth by false accusations, or any other way of fraud or force, oppresse; such an one is like a sweeping rain, which leaveth no food; to wit, because it washeth away not only the fatnesse of the land, but even the seed it self, & many times tears up by the roots, & carries away the new-grown corn, & beateth the fruit off the trees. Now though the drift of this si∣militude may be to imply the unnaturalnesse of this sin, in that as the rain, that should make the earth yield her fruit, doth in such a case destroy it; so the poor that should above others commiserate the poor, do oppresse & undoe them: yet I conceive it is chiefly to imply how boundlesse such mens oppression is; partly because such men are of a base & sordid spirit, & partly because their own penury maketh them insatiably greedy; (even as we use to say, that a hungry louse will bite sore) where they oppresse a poor man they sweep all away: whereas the rich will not mind small things; with such beggerly people all is fish that comes to the net, & what they seize upon is presently swallowed down without all hope of recovery.

Vers. 4. They that forsake the law praise the wicked, &c.] And consequently also they will reverence & favour them, justify them & take their part upon all occa∣sions: but such as keep the law contend with them; that is, they will not only find fault with them, but they will also rebuke them sharply, they will withstand them in the evill they would doe, & cause them to be punished for the evill they have done. But yet the drift of this Proverb may be to imply, that though it be enough to prove a man wicked, if he be one that is wont to praise & applaud wicked men; yet he that will approve himself a good man, must do more then dispraise the wicked, he must contend with them.

Vers. 5. Evill men understand not judgement, &c.] See the Note Psal. 37.28, 30. Through their own blindnesse & wilfulnesse, & the just judgement of God upon them, they are not able to discern what is just & equall; and consequently, what∣ever knowledge they may have in other respects, they may be well looked upon as such as understand nothing: but they that seek the Lord; to wit, by hear∣ing the word & prayer, & by an earnest endeavour to approve themselves, & to

obtain his favour: understand all things; that is, all things that are necessary to be known for the well-ordering of their lives, & the attaining of life eternall.

Vers. 6. Better is the poor that walketh in his uprightnesse, &c.] That is, he is a happier and indeed a richer man: then he that is perverse in his wayes; that is, then a wicked false-hearted man; see the Note Deut. 32.5: though he be rich; see the Note Chap. 19.1.

Vers. 7. Who so keepeth the law, &c.] And so in obedience thereto, & not merely for worldly respects, avoideth the company of riotous persons; is a wise son, & so an honour to his father: but he that is a companion of riotous men, as being one that regards not Gods law; shameth his father, that is, he is a foolish son, & so disho∣noureth his father. See the Notes Chap. 10.5. & 27.11.

Vers. 8. He that by usury & unjust gain increaseth his substance, &c.] Or by usury & increase, as it is in the Original: & then by usury may be meant the taking of in∣terest for the lending of money; & by increase, the taking of an overplus for the lending of any other things, according to that Lev. 25.37. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. He shall gather it for him that will pitty the poor; that is, God will not let him long enjoy it, but by his providence will some way bring it into the hands of those that will do good with it.

Vers. 9. He that turneth away his ear from hearing the law, &c.] That is, He that wittingly & wilfully refuseth to hear or obey the word of God: even his prayer shall be abomination; see the Note Chap. 15.8.

Vers. 10. Who so causeth the righteous to go astray in an evill way, he shall fall himself into his own pit, &c.] That is, They that allure men to the doing of any thing, whereby they hope to bring some evill or mischief upon them, shall, through Gods just judgement, fall into that very mischief which they hoped to bring upon the righteous: see the Note Chap. 26.27. I know that many Expositors, by causing the righteous to goe astray in an evill way, do understand the seducing them into some way of error & heresy, or other wickedness; & that of such it is said, that they shall fall into their own pit, because those that mislead men out of the right way, into those crooked wayes that lead to the infernall pit, shall them∣selves also be cast into that pit whereinto they have caused others to fall, accord∣ing to that Matth. 15.14. if the blind lead the blind, both shall fall into the ditch. But I conceive it is evident, that the first clause must be understood of misleading men into some way of mischief, because of that following clause, he shall fall himself into his own pit: Only in regard that usually men draw the righteous into the evill of mischief, by seducing them into some evill way of sin, therefore both may be in∣cluded. But the upright shall have good things in possession; that is, the righteous, whom they sought to insnare, shall not only escape their snares, & so continue to enjoy those good blessings for which they were maligned, but they shall also pos∣sesse the good of those that would have ensnared them; or rather, they shall be blessed of God with all good blessings, both of this world, & that which is to come.

Vers. 11. The rich man is wise in his own conceit, &c.] To wit, 1. because finding how bravely he lives in every respect, and how he is honoured and applauded

in the world by reason of his riches, he concludeth that it was wisely done of him to seek after riches, & not foolishly, out of a scrupulous conscience, to neglect the doing of good to himself; 2. because he apprehends that it hath been mere∣ly by his own wisdome that he hath gotten so great riches; & 3. because riches do usually puffe up men, & make them highly conceited of themselves in every regard: but the poor that hath understanding searcheth him out; that is, he minds not his outward condition, nor is carried away with the opinion and applause of o∣thers, but he weighs & examines whether his speeches & actions be such, as do ac∣cording to the rule of Gods word argue him to be a wise man, or no, and accor∣dingly he judgeth of him as he is. The drift of the Proverb may be, to shew that God giveth riches to some, and wisdome to others.

Vers. 12. When righteous men do rejoyce, &c.] To wit, in the down-fall of wick∣ed men, (as appears by the opposite clause) & because good men do prosper and are exalted, whether themselves or others, see the Note chap. 11.10: there is great glory; that is, both the Church & commonwealth in generall, & the estates of private men in particular, are in a prosperous & flourishing condition; Religi∣on is advanced, justice is executed, peace & plenty abounds, & the glory of God is every where exalted: but when the wicked rise, a man is hidden; that is, the good man, that indeed only deserves the name of a man, lyeth close & hideth himself, to wit, either for fear of oppression, or for grief, not caring to stir abroad when he seeth things in so ill a condition; or, it may be understood more generally of all men, both good & bad, that in such a case men are wont to hide themselves, ei∣ther out of discontent, or for fear of rapine & oppression. And to the same effect is that other translation, which is added in the margin of our Bibles, when the wick∣ed rise, a man is sought for; that is, a good man is sought for, and cannot be found; or, men are never in safety, but oppressours, whether the prince or others, are con∣tinually hunting after them; the godly are sought for to be slain, and the rich to be spoiled.

Vers. 13. He that covereth his sins shall not prosper, &c.] That is, it shall doe him no good, as he hopeth it should, for the securing of him either from shame or punishment; or, God will punish him for it without shewing him any mercy: for this is clearly implyed from the following opposite clause, but whosoever con∣fesseth and forsaketh them, shall have mercy, to wit, in every regard.

Vers. 15. As a roaring lion and a ranging bear, so is a wicked ruler over the poor peo∣ple.] That is, in stead of being to them what a shepheard is to his flock, as by his place he ought to be, he is a terrour to the poor miserable people, and doth with insatiable covetousnesse and cruelty tear and devour them, being herein like a hungry roaring lion, and a ravening bear. Yet by the poor people here may be meant the poorer sort of people, whom to oppresse is the greatest cruelty, & who are notwithstanding oftenest devoured by such tyrants, because they are least a∣ble to withstand or revenge their oppressions.

Vers. 16. The prince that wanteth understanding is also a great oppressour, &c.] As if he should have said, he is also one of those that are to the poor people as roa∣ring lions and ranging bears, as was said in the foregoing verse; or, as he is a

fool, so he is also through covetousnesse a great oppressour, and therefore shall not prolong his daies: which is implyed from the following opposite clause, but he that hateth covetousnesse, and so like a wise man doth not oppresse his sub∣jects, shall prolong his daies; to wit, through the blessing of God, and the love of his people.

Vers. 17. A man that doeth violence to the bloud of any person, shall flee to the pit, &c.] That is, he shall suddenly be brought to the grave, and till then he shall be in con∣tinuall terrours and fears: let no man stay him; that is, let no man undertake to save him; or, no man shall be able to secure him.

Vers. 18. Whoso walketh uprightly shall be saved, &c.] To wit, from all the evil designs of his enemies; from all dangers & mischiefs here, and from eternall de∣struction hereafter: but he that is perverse in his waies shall fall at once; to wit, so that he shall never rise again; he shall be suddenly, utterly & irrecoverably de∣stroyed. But see the Note chap. 10.9.

Vers. 19. He that tilleth his land shall have plenty of bread, &c.] See the Note chap. 12.11.

Vers. 20. A faithfull man, &c.] That is, The man that trusteth in God, & is con∣stantly faithfull in word & deed, shall abound with blessings; to wit, because he is contented with his estate, & will not enrich himself by unlawfull means; see the Note chap. 10.6: but he that hasteth to be rich, shall not be innocent, or, unpunished; to wit, because he is an unfaithfull man, and will not forbear any thing whereby he may enrich himself; see the Notes chap. 20.21. & 6.29.

Vers. 21. To have respect of persons is not good, &c.] See the Note chap. 18.5: for, for a piece of bread that man will transgresse; that is, if a man make no more conscience of being exactly just, or, when a man hath once against consci∣ence judged unjustly, with the least bribe that can be conceived will such a man be corrupted.

Vers. 22. He that hasteth to be rich hath an evil eye, &c.] That is, he grudgeth to part with any thing, & looketh with a grudging malignant eye upon those that re∣ceive any thing from him; or, he envieth & coveteth what others enjoy, (see the Note chap. 23.6.) & consequently he will watch to bereave & defraud others of what they have, not caring by what evil means he enricheth himself: and knoweth not that poverty shall come upon him; that is, that notwithstanding all his care to slee poverty, & to enrich himself, yet poverty shall suddenly & unexpectedly sur∣prize him, as well he deserves for his griping from others, (see the Note chap. 20.21.) And consequently hereby also is implyed, that he little therefore considers, that he shall stand in need of the compassion of others, & shall have as little shewn him as he hath shewn to others.

Vers. 24. Who so robbeth his father or his mother, and saith, &c.] To wit, either openly with his lips, or secretly in his heart, It is no transgression, to wit, as con∣cluding that children are to live upon the estates of their parents: the same is the companion of a destroyer; that is, a man-slayer & murderer, (for so the word seems to be taken Exod. 12.23. Ezek. 9.1.) or a thief and high-way robber, or a plun∣derer in war, or a riotous spend-thrift and waster, as the word is translated

chap. 18.9. And the meaning is, that such an one, under what vain pretences so∣ever he thinks to justify himself, yea though it should be of giving that to God which he so steals from his parents, much like that of the Pharisees Corban, Mat. 15.5, 6. he is no better then a thief & robber, yea a murderer, & as such deserves to be put to death, according to those laws Exod. 21.17. & Deut. 21.18, 21: and that because he robs them of their livelyhood, and breaks their hearts with grief. Yet some hold, that Solomon by saying that such an one is the companion of a destroyer, intends to shew, either that it is by the perswasion of riotous spend-thrifts, with whom he keeps company, and the base courses where∣into they draw him, that such an one is brought to this wickednesse of robbing his parents, or that such an one is like to joyn himself at last even with cut-throat robbers.

Vers. 25. He that is of a proud heart, stirreth up strife, &c.] See the Note chap. 13.10. 1. because such an one out of pride of heart cannot bear the least da∣mage or injury done him by others; 2. because he will be prone causelesly to think himself slighted and injured, if all be not done according to his own mind; 3. because he will not rest upon God for the righting of him, but will be his own avenger; 4. because having great thoughts of himself, he is eager still to seek great things for himself, and in the pursuit hereof is ready to op∣presse others, and be offended with those that any way hinder him in his de∣signs, therefore he will be still quarrelling and contending with others; which as it must needs tend to the wasting of his estate, and cause him to pine away with inward vexation of mind, so it often provokes God to pull him down: which is implyed from the following clause, but he that putteth his trust in the Lord; that is, he that being of an humble spirit, can patiently bear injuries, and will by no means be injurious to others, as reposing himself upon Gods carefull providence over him: shall be made fat; that is, he will live peacea∣bly with all men, and by that means he shall abound with blessings; see the Note chap. 11.25.

Vers. 26. He that trusteth in his own heart is a fool, &c.] That is, He that re∣lyeth upon his own corrupt wisdome and reason, (see the Note chap. 3.5.) or upon his own strength and abilities any way, and so despiseth the counsell of o∣thers, yea never minds the counsell and direction of God in his word, but do∣eth whatever seemeth good in his own eyes, and confidently, rusheth into any temptation and danger, he is a proud presumptuous fool, and shall surely fall into many errours, and desperate inevitable miseries: as is implyed from the following opposite clause, but whoso walketh wisely; that is, warily and ad∣visedly, and according to the rule of Gods word, and the counsell of wise men, and that having no confidence in himself, trusteth in God, and in all things seek∣eth to God for a blessing: he shall be delivered; to wit, out of all those dangers wherein otherwise he might have perished.

Vers. 27. He that giveth unto the poor shall not lack, but he that hideth his eyes shall have many a curse.] That is, The poor people shall lade him with imprecations, and God shall poure forth manifold plagues and miseries upon him.

Vers. 28. When the wicked rise, men hide themselves, &c.] To wit, by flying their countrey, or concealing themselves in secret places; & that either to avoid the tyranny of such Rulers, or else to decline those publick judgements which God is wont to bring upon people in such corrupt times: see the Note above vers. 12. Yet if we understand the first clause of the righteous only, then the meaning may be, that in such times there are but few righteous men to be found, and that because all in a manner follow the example of their wicked rulers. But when they perish, the righteous encrease; to wit, not only because those that before lay hid, do then appear again; but also because many others are wonne into the waies of righ∣teousnesse by their counsell and example; yea also by observing the judgements that are fallen upon their wicked rulers, and by the encouragement and good ex∣ample they have from those good rulers, that succeed in their room.

CHAP. XXIX.

Vers. 2. WHen the righteous are in authority, the people rejoyce, &c.] It may be read also, When the righteous are encreased: but this is included in the other; for where the righteous are in authority, the num∣ber of the righteous amongst the people will then encrease: see the Notes chap. 11.10. & 28.12, & 28. But where the wicked beareth rule, the people mourn; that is, though it may be they dare not openly complain, yet at least they secretly sigh and mourn; to wit, not only because such rulers are usually great oppressours, but also because the people for want of good order are then fearlesly injurious one to another, & running into all kind of wickednesse do cast themselves head∣long into the pit of destruction, and because the Lord also doth usually then plague such a people with manifold judgements.

Vers. 3. Whoso loveth wisdome, rejoyceth his father, &c.] See the Notes chap. 10.1. & 15.20. The love of wisdome is here opposed to the love of harlots, as appears by the following clause, but he that keepth company with harlots, spendeth his substance. See the Note chap. 5.9.

Vers. 4. The king by judgement stablisheth the land, &c.] That is, by admini∣string justice equally to all, he settleth both his kingdome and people in a safe and flourishing condition: but he that receiveth gifts; that is, the king that ta∣keth bribes, whether it be for the putting of men into places of magistracy, or for the perverting of justice, by acquitting the guilty or condemning the inno∣cent: overthroweth it; to wit, 1. because by such hope of impunity men will be encouraged in their injurious dealings, and in all kind of wickednesse, which of∣ten proves the ruine of kingdomes; 2. because the people do hereupon become mutinous; and 3. because such injustice will however provoke God to destroy a people. That which is translated, he that receiveth gifts, is in the Original, a man of oblations: and accordingly some understand this of sacrilegious Princes, that seize upon those things which have been given to God. And some Expositours conceive also, that because Solomon saith not, a king that receiveth gifts, but he that receiveth gifts, this is to imply, either that such an one deserveth not the name of a

king; or, that bribe-taking overthroweth kingdomes, whether it be done by the king himself, or by his subordinate officers.

Vers. 5. A man that flattereth his neighbour spreadeth a net for his feet.] The mea∣ning is, either 1. that flatterers are so far from being friends, that they are no bet∣ter then deadly enemies, in that they doe that to those they flatter, which is all one in effect as if they lay in wait to take away their lives, to wit, because by flatte∣ring them in their vices, for which they should reprove them, they encourage them to run on in those waies of perdition, & by extolling them above measure, they puff them up with damnable pride & self-conceit; or 2. that what-ever flatterers may pretend, their aime is always thereby to beguile & deceive those they flatter, & so to ensnare them, & bring them into some danger, or to get them into their power, & to make a prey of them, according to that of the prophet, Mic. 7.2. they all lye in wait for bloud; they hunt every man his brother with a net.

Vers. 6. In the transgression of an evil man there is a snare, &c.] That is, though he may promise himself safety and content in his wicked way, yet it will bring judgements & terrours of conscience upon him; see the Notes Deut. 7.16. & Prov. 5.22. & 11.5, 6. & 12.13. & Job 18.7, 8, 9. & so he shall mourn & howle: which is implyed by the following opposite clause, but the righteous doth sing & rejoyce▪ to wit, because he is at peace with God, & is free both from such snares & from the fear of them, & knoweth he hath just cause to rejoyce even in his afflictions. But some do otherwise understand this Proverb, as thus: In the transgression of an evil man there is a snare; that is, he is insnared by the evil he intendeth or doeth to the righteous: but the righteous doth sing & rejoyce; to wit, both for his own deliverance, & Gods just judgement upon the wicked; see the Notes chap. 11.10. & Psal. 58.10. Or thus: In the transgression of an evil man there is a snare; because he labours to draw others to partake with him in his wickednesse: but the righteous is delivered from this snare, and so rejoyceth.

Vers. 7. The righteous considereth the cause of the poor, &c.] That is, If a man be righteous, whether judge or private person, though he will not respect the persons of the poor, yet he will carefully search into the justice of their cause, & will accor∣dingly help & relieve them; see the Notes Job 29.16. & Psal. 41.1: but the wicked re∣gardeth not to know it; to wit, that he may the more freely slight and oppresse them.

Vers. 8. Scornfull men, &c.] See the Notes chap. 1.22. and 8.8. and Psal. 1.1: bring a city into a snare; that is, into desperate dangers, to wit, by stirring up the wrath of God or the magistrate against the city, with their obstinate and incor∣rigible wickednesse and rebellion; or by provoking with scornfull and oppro∣brious words or usage, (as Hanun dealt with Davids embassadours, 2 Sam. 10.3, 4.) any that may be stirred up thereby to come in a hostile manner against them to ruine the city. But this may be read also, as it is in the margin of our Bibles, Scornfull men set a city on fire; to wit, by kindling dissentions, or raising tumults therein; or by drawing down judgements from God by their wickednesse upon the inhabitants. But wise men turn away wrath; to wit, the wrath of God, or the supreme magistrate, or any other incensed against the city; as namely by appeasing mutinies, by their wise counsell, by their prayers and righteous

conversation, and opposing the wickednesse of others; & so they deliver the city from danger.

Vers. 9. If a wise man contended with a foolish man, &c.] To wit, as seeking there∣by to pacify him, or to reclaim him from any evil way, or to convince him of any point of truth or right: whether he rage or laugh; that is, whether he doe it in a se∣vere manner, with much vehemency of spirit, & with discovering himself to be highly offended at the fools presumption & obstinacy, or whether he doe it with all mildnesse, in a smiling & jesting way, as pitying & laughing at his impertinen∣cies & folly: there is no rest; that is, he shall never be able to quiet or content or sa∣tisfy the fool; or, he himself shall never be quiet, nor shall be ever able to free him∣self from him. But yet because the expressions here used of raging & laughing do better fit the foolish then the wise man, I should rather understand that clause of him; to wit, that when a wise man contendeth with a fool, whether the fool do rage against the wise man, or whether he laugh & scoff at him, there is no rest, that is, there is no quieting of him; or he is as insufferable to the wise man, when he laughs & is in sport, as when he is furious and rageth.

Vers. 10. The bloud-thirsty hate the upright, &c.] That is, even the upright man that is most harmlesse & innocent in his life; or, they so hate him, that they will not spare his life: & that because his upright life doth condemn their wickednesse; & because upright men are wont to oppose such bloudy men, and to endeavour to have them punished: yea this may imply also, that even in hating him, they are no better then murderers in Gods sight. But the just seek his soul, that is, they love the upright, & so seek to save his life, & so rescue him from the malice of the bloud-thirsty; or, they will require his life of the bloud-thirsty that have slain him, by bringing them to suffer for it: yea & some understand it thus, that whereas the bloud-thirsty hate & slay the upright, the just and upright, on the other side, will seek to preserve the life of the bloud-thirsty man.

Vers. 11. A fool uttereth all his mind, &c.] See the Notes chap. 10.14. & 12.16, 23. & 14.33. & 15.28. & 17.27.

Vers. 12. If a ruler hearken to lies, all his servants are wicked.] That is, say some Expositours, he thinks them all such, because by those liars, to whom he hearkens, they are reported to be such; or rather, they are usually wicked, to wit, flatterers & slanderers, & such as will tell him all manner of lies, as hoping thereby to please him & get his favour: And then besides 1. Servants are usually such as are their rulers; 2. such rulers will, if it may be, have no other servants; & 3. God doth of∣ten in his wrath fit them with servants sutable to their temper. Some conceive also, that it is not said, all his servants are liars, but more generally, all his servants are wicked, because lying is usually a covert for all kind of wickednesse.

Vers. 13. The poor and the deceitfull man (or, the usurer,) meet together, &c.] That is, the poor and the rich, for he mentioned the usurer, or the deceit∣full man, only, because rich men do usually get their great estates by usury and deceit: the Lord lighteneth both their eyes; that is, they both live by him, see the Note Psal. 13.2. and he causeth his sunne to shine upon them both; or, he sheweth mercy and giveth the graces of his spirit equally to both, without

any respect of persons. But see the Note chap. 22.2.

Vers. 15. The rod and reproof, &c.] That is, either of them severally; or, the rod, when it is accompanied with reproof: give wisdome; (so far is it from ma∣king children fools, as fond parents are wont to say it will do) & therefore such a child will be an honour to his parents, which is implyed from the following words, but a child left to himself bringeth his mother to shame; to wit, through his folly and wickednesse: see the Note, chap. 10.1.

Vers. 16. When the wicked are multiplied, transgression encreaseth, &c.] To wit, not only because there are then the more to transgresse Gods laws, but also be∣cause wicked men are wont to sollicit others to sin, to encourage & help one ano∣ther in their wickednesse, yea their very example is infectious; & especially be∣cause the very multitude of the wicked is in it self a ground of making them bold in all kind of wickednesse, in regard that they are prone to justify themselves in that they doe, by the example of a multitude; at least they become hereby fear∣lesse of being hindered in the evil they would doe, or of being punished for it when it is done, & may rather hope thereupon to be countenanced & favoured by many. And hence it is that the presumption of the wicked Israelites is set forth by this, Hos. 4.7. As they were encreased, so they sinned against me. As for the follow∣ing clause, but the righteous shall see their fall, see the Note Psal. 91.8. It is doubtless here added, either to secure the righteous from being drawn away by the throng of the wicked, to the encrease of their transgressions; or to comfort them both against their fear of being in danger in such times, & against their sorrow for such abounding wickednesse, & so likewise to beat off wicked men from hoping to e∣scape punishments because of their multitudes, by giving them to understand, that the more their transgressions are encreased, the more the measure of their sin is filled up, & so the nearer they are to destruction.

Vers. 17. Correct thy son, and he shall give thee rest, &c.] That is, though it may be irksome and grievous to thee to doe it, yet afterwards it will free thee from all those vexations which his former miscarriages had brought upon thee; yea it will free thee from the fear of future trouble, because coming to more years, he will be the more easily governed, so that thou maiest sleep quietly, and when thy time comes thou maiest die the more peaceably. Besides it may be meant of the rest which such a father may take in his old age, because his son so made good by correction will so manage all his businesse for him, that he may then sit still, & ne∣ver trouble himself; or of the peace of conscience which he may inwardly en∣joy, however it fares with his child, because he hath used the means that God hath appointed. As for the following clause, yea, he shall give delight unto his soul, see the Note chap. 10.1.

Vers. 18. Where there is no vision, &c.] That is, no prophecy & publick prea∣ching: & that, either because those whose office it is to teach, do wholly neglect their duty; or because the people will not endure teaching, at least when it is faith∣fully discharged; or because God, for the former wickednesse of a people, doth remove their teachers, (which must needs be a sign of imminent destruction:) the people perish; to wit, because for want of instruction they run into all kind of

wickednesse, and so bring utter destruction upon themselves; or, as it is in the margin of our Bibles, the people made naked, for which see the Note Ex. 32.25. As for the following clause, but he that keepeth the law, happy is be, that is added to imply, either 1. that though a people that enjoy not the publick ministry, are for the ge∣nerality in great danger of perishing thereby; yet it followeth not but that those amongst them that do conscionably practise what they have formerly learned, may be truly happy: or 2. that though the want of a teaching ministry be enough to destroy a people; yet the enjoying of such a ministry is not enough to make men happy, unlesse they practise what is thereby taught them.

Vers. 19. A servant will not be corrected by words, &c.] This may be meant ei∣ther of one that is indeed a servant, or of one that is of a servile and stubborn disposition: for though he understand, he will not answer; that is, he will not doe what he is injoyned; or, out of stoutnesse and sullennesse, he will not so much as give an answer when he is spoken to, he will not so much as say that he will doe what he is commanded, and so he carrieth himself as if he understood not what was said to him, that he may have that for an excuse for his not obeying. The meaning is, that such an one doth not forbear to answer or to doe what was en∣joyned him, because he did not understand what was said to him; but wilfully, out of stubbornnesse or lazinesse, and therefore he ought to be forced by stripes to doe his duty.

Ver. 20. Seest thou a man that is hasty in his words? &c.] To wit, as never considering before-hand of what he saith, & forward to answer men before he well understan∣deth what they say; or, seest thou a man that is hasty in his matters? for which see the Notes ch. 19.2. & 21.5: there is more hope of a fool then of him; see the Note ch. 26.12.

Vers. 21. He that delicately bringeth up his servant from a child, &c.] That is, from a youth, a boy: (or, it may be meant of a bond-slave born in a mans house,) shall have him become his son at the length; that is, he will at last carry himself more like a son then a servant; he will no longer doe the work of a servant, he will carry him∣self insolently & arrogantly towards the rest of the servants, as if he were their e∣quall. Yea some adde, that such an one will not stick at last to make away the chil∣dren, and to seize upon their inheritance.

Vers. 22. An angry man stirreth up strife, &c.] See the Notes ch. 15.18. & 26.21: and a furious man; that is, as it were mad with rage: aboundeth with transgressions; such an one will curse, swear, revile, slander, shed the bloud of others, and will not stick at any wickednesse whatsoever.

Vers. 23. A mans pride shall bring him low, but honour shall uphold the humble in spi∣rit.] That is, it shall raise him up, & keep him up; see the Notes ch. 11.2. & 15.33.

Vers. 24. Whoso is partner with a thief, &c.] To wit, by counsell, consent, or any other way: hateth his own soul; see the Note ch. 6.32: he heareth cursing, & bewrayeth it not; that is, say some Expositours, he heareth the thief belch out curses against God or man, (as indeed such profane varlets thieves usually are) and never maketh it known. But by the relation which the second clause hath to the first, it seems clear to me, that those words, & bewrayeth it not, must be understood of the thieves theft, thus: he heareth cursing, and bewrayeth it not; that is, he heareth the thief

adjure him by a curse not to reveal his theft, & thereupon accordingly he doth conceal it; or rather thus, he heareth those that have lost their goods cursing the thief, & those that conceal his theft, it may be himself particularly, upon suspi∣cion; or, he heareth the judge adjuring him under a curse, or some other in his presence, to discover what he knoweth therein, & yet he concealeth it; for which see also the Note Lev. 5.1.

Vers. 25. The fear of man bringeth a snare, &c.] By the fear of man may be meant any immoderate & inordinate fear in man; as when men lye under such desperate apprehensions of Gods wrath, that thereupon they cast away all hope of mercy, & all endeavour of doing any thing that God will be pleased, with; or when men lye under slavish fears of any evill or mischief whatsoever. But because in this Proverb there seems to be an opposition betwixt fearing of man & trusting in God, The fear of man bringeth a snare, but whoso putteth his trust in the Lord shall be safe, I rather think that by the fear of man here is meant mens being afraid of man, & of any evil that man can do them. However, of either of these fears it may be said, that it bringeth a snare: either 1. because such men are usually so continually perplexed & troubled, that they can seldome or never enjoy any peace or tranquillity of mind; 2. because it makes others the readier to injure & hurt them; 3. because it consumes mens bodies, & disables men severall waies from doing any thing for their preservation; & 4. especially, because it makes men neglect their duty, and puts them oftentimes upon many rash & wicked & ruining resolutions, and so involveth them in many mischiefs both to soul & body, sometimes those very mischiefs which by pleasing men they sought to escape. But whoso putteth his trust in the Lord, & so feareth not man, shall be safe, or, as it is in the Originall, shall be set on high; to wit, in that safety that men are on some high rock, where the waters can∣not drown them, or in some inaccessible high fortresse above the reach of danger.

Vers. 26. Many seek the rulers favour, &c.] To wit, in any cause which they have to be decided by law: but every mans judgement cometh from the Lord; who orders the hearts & tongues of judges to give sentence as he pleaseth. Yet this may be under∣stood more generally, of mens seeking the favour of great men in any respect whatsoever (It is in the Originall, the face of the ruler; because the favour of men is usually seen in the chearfulnesse of their countenance.) And then the meaning of the following clause, but every mans judgement cometh from the Lord, must be, either that great persons can doe nothing to those that seek their favour, whether good or evill, but as God by his Providence is pleased to order it: or else, that God is the great judge, that shall at the last day passe sentence of eternall salvation or damnation upon men, & that in regard thereof his favour was rather to be sought then the favour of all the great men that are in the world.

CHAP. XXX.

Vers. 1. THe words of Agur the son of Iakeh, even the prophecy, &c.] Many of the Hebrews hold that it is Solomon that is here called Agur: But be∣cause the reasons which they give from the signification of these words, Agur the son of Iakeh, are extreamly forced, & because the style of this

chapter is so different from that of Solomons Proverbs, and because that which follows vers. 8. Give me neither poverty nor riches, feed me with food convenient for me, is so unsuitable to Solomons condition, a Prince so glorious & great, & upon whom God bestowed such abundance of wealth; there is no question to be made but that this Agur the son of Iakeh was some other man, that was famous for his emi∣nent wisdome, and that given him by the speciall inspiration of Gods spirit, it may be in the dayes of Solomon (though that be the more questionable, because he is not named amongst the wise men of his time, 1 Kings 4.31.) or rather in the daies of Hezekiah, whose servants collected all the last recited Proverbs from the beginning of the 25. chapter unto this place; & so his Proverbs are here added together with Solomons. Nor need it seem strange, that these sayings of his are called a prophecy; because, as teaching is often in the Scripture tearmed prophecying, so any holy doctrine, especially when given by divine inspiration, may be called a prophecy. The man spake unto Ithiel, even unto Ithiel & Vcal; who were certain men in those times to whom he delivered these following instructions. I know that severall of our best Expositors do hold that by Ithiel and Vcal here Christ is meant, Ithiel being equivalent to Immanuel, & so signifying the union of two natures, the divine & humane, in the person of Christ, as likewise Gods gracious presence with us in & through the Lord Christ; only they say Immanuel signifieth God with us, & Ithiel by a nearer application, God with me; & Vcal import∣ing Christs omnipotency, because the word signifieth, I shall prevail. But for my part, I see no clear ground in these words for this great mystery, but doe rather understand the place plainly thus, that this Ithiel & Vcal were the friends or the disciples of Agur, or it may be his sons, or his scribes, to whom he dictated all that followeth in this chapter.

Vers. 2. Surely I am more brutish then any man, &c.] To wit, in & of my self; in regard of any knowledge that I have attained by mine own endeavours, I am the simplest of men; others have more knowledge then I have: and have not the understanding of a man; that is, the understanding wherewith man was at first created, or which is requisite for man, or the understanding of any mean or∣dinary man. And it may indeed well be, that Agur was some mean unlearned man, & that the wisdome he had was by the extraordinary revelation of Gods spirit; as it was also with the prophet Amos, chap. 7.14, 15. I was a herdman and a gatherer of sycomore fruit; &c. As for the scope of these words, some conceive that Agur being desired by Ithiel & Vcal to inform them in some matters of high con∣cernment, or to resolve them concerning some difficult questions, or gene∣rally to impart unto them some of that great wisdome which God had conferred upon him, he first gave them this modest answer; not unlike to that of Socrates, Hoc tantum scio, quod nihil scio: as if he should have said, Alas, why do you seek these things of me, that am the simplest of men, & am ignorant of many things that it were fit I should know? Again others hold, that being to propound cer∣tain hard questions to them, that were above the reach of mans understanding, therefore he begins with this acknowledgement of his own weaknesse and igno∣rance; & that to shew, that men are not to weary their minds with a curious

enquiry into such high questions, but modestly to keep themselves within the bounds of the Scripture, contenting themselves with the knowledge of those things which God hath there revealed to them. Or rather lastly, his drift seems to be, in the beginning of his speech to lay down this conclusion, that both himself & all other men are naturally ignorant of all saving knowledge, & can no other∣wise attain it but by the revelation of God in Christ, as he hath manifested him∣self in his holy word. And to the same purpose is that which followeth.

Vers. 3. I neither learned wisdome, &c.] Some understand this first clause of the knowledge of men in naturall & civill things; & so they conceive that Agurs pur∣pose therein was to shew, that as he knew very little by his own naturall under∣standing, so neither had he been trained up as a scholar, for the learning of such kind of wisdome by the instruction of others; and that therefore he was not fit to teach others, that had not been himself formerly taught by others. And then for the second clause, nor have the knowledge of the holy, that they understand of the knowledge of the angels, who are called the Saints or the holy ones, Dan. 4.13, 17, & 8.13. or of the holy prophets in former times; and so they conceive the drift of these words to be all one as if he had said, that considering the weighti∣nesse & difficulty of those things he was to speak of, he could not but acknowledge his own insufficiency, such things being fitter to be discoursed of by angels, or by the holy inspired prophets, then by him. But I conceive both clauses are to be understood of true saving wisdome & knowledge: I neither learned wisdome, nor have the knowledge of the holy; that is, I have not learned heavenly wisdome by the instruction of worldly men, nor have I by mine own reason, & understanding, & study, attained the knowledge of the mysteries of salvation, the knowledge of the holy, those saving holy truths which are revealed in the holy Scripture, & which all the saints, & they only, do attain.

Vers. 4. Who hath ascended up into heaven, or descended? &c.] That is, Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath? or rather, Who hath been able to goe up into heaven, to see what is done there; or to know what God hath there determined concerning the way and means of mans salvation? and who hath then descended again, to tell what he hath seen there, or to make known unto others the counsels of God con∣cerning mans salvation? It is as if he had said, surely no mere man ever did this: It is as possible for man with his body to climb into heaven, and then to come down again, as it is for him to know all the creatures in heaven and earth, or much more to rule and govern them, or, as it is for him to understand of himself, or by his own power, the way and means of life eternall: It is one∣ly God that hath all the creatures at his beck and command, and that therefore exactly understands them all; and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of mans salvation. So that the drift of this passage is, to shew how poor and weak and brutish mans knowledge is, in comparison of Gods; or how impossible it is that man should understand any thing of true wisdome, unlesse it be by revela∣tion from God in Christ. And it may well be that with respect to this place,

Christ used that expression concerning the impossibility of mans attaining the saving knowledge of heavenly mysteries, unlesse they were by him, who came out of the bosome of the father, revealed unto them, Ioh. 3.13. And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven. Yea and to the same purpose are the following Questions. Who hath gathered the wind in his fist? that is, Who hath the winds absolutely at his dispo∣sing, so that he can hold them in or let them loose at his pleasure? Who hath bound the waters in a garment? that is, as in a garment: which may be meant both of the waters in the clouds, which are as a black mantle, wherewith the heavens are some∣times covered, & wherein the waters are bound up, that they may not all fall down together suddenly, but may be distilled down by little and little, as through a strainer; & likewise of the waters below, as namely the waters of the sea, which are there held within the sea-shoares by the speciall Providence of God, as with a garment, (for which see also the Note Iob 38.9.) or the waters in the earth, which are there covered & bound up as in a garment, & so are strained out here & there in springs & fountains. Who hath established all the ends of the earth? that is, Who hath caused the whole globe of the earth from end to end every way to stand fast in the midst of the aire, without any thing to support it? or, Who hath setled the sea-shoares so fast & sure, that they are not overborn by the sea, not∣withstanding the raging billowes thereof do with such violence beat upon them? What is his name, & what is his sons name, if thou canst tell? As if he should have said, Tell me who it is; name me the man, if thou art able, that hath done these things: or, if such a man there hath been, only he is now dead, tell me then any of his sons or posterity that are descended from him. And the question doth doubtlesse im∣ply a vehement negation, that there was never any but God, & the only-begotten Son of God, that could do these things: whose name must needs be ineffable, be∣cause his offence & being is incomprehensible, which shews that the scope of all these Quere's is, to imply, how brutish the knowledge of man is in comparison of the wisdome of God, whereby he hath done, and doth daily such wonder∣full things, and so far above the reach of our understanding; and that there∣fore the only way for men to attain wisdome is, not curiously to search into those things which are above their reach, but humbly to seek it from God in Christ.

Vers. 5. Every word of God is pure, &c.] See the notes Psal. 12.6. & 119.140. Having shewn in the foregoing verse, that God in Christ is the only fountain of all true wisdome, this is added to shew, that God hath in his word, the unquestio∣nable foundation of faith, revealed this wisdome unto us, and that here there∣fore we can only attain the saving knowledge of God and of Christ. He is a shield unto them that put their trust in him; that is, to them that having attained the true knowledge of him do thereupon put their trust in him, & in the sure promises which in his word he hath made to them.

Vers. 6. Adde thou not unto his words, &c.] As namely, by pretending any reve∣lation from God, by canonizing any humane writings, or by misinterpreting the Scriptures, & so affirming that to be the word of God which indeed is not. And

observable it is, that Agur makes no mention here of the sin of diminishing ought from Gods word, as Moses doth Deut. 4.2. which was doubtlesse because men are most prone by false glosses & wresting of it, to adde unto it. Lest he reprove thee; that is, Lest he severely punish thee, to wit, for thy sawcinesse & presumption in falsifying his word: & thou be found a liar; namely, when God shall discover thy forgeries & impostures.

Vers. 7. Two things have I required of thee, &c.] To wit, two things particularly & principally, as most needfull both for Gods glory & his own good: deny me them not before I dye; that is, as long as I live in this world; for so it is in the Original, withhold them not from me before I dye.

Vers. 8. Remove far from me vanity and lyes, &c.] By vanity may be meant all vain courses, as Idolatry, (see the Note 2 Kings 17.15.) or pride, or covetousnesse, & such other sins as carry men greedily to seek after, or to glory or delight in the vain things of this world, (see the Notes Psal. 4.2. & 24.4.) yea all kind of sin and wickednesse whatsoever; see the Note Iob 31.5; & by lies, all errors in judgement, & evill thoughts concerning God, all false dealing either by word or deed, all perjury, craft, cousenage & hypocrisy. And by desiring that God would remove these far from him may be meant, that God would pardon him, & not lay these to his charge, & likewise that he would sanctify him, & purge him from these cor∣ruptions, & not suffer them at any time to prevail against him. And this is the first of those two things mentioned in the foregoing verse which he had desired of the Lord, which is concerning the immediate good of his soul. And then the se∣cond followeth in the next words, which is concerning his outward estate, yet with reference to his spiritual welfare, Give me neither poverty nor riches, &c. And therefore this must be supposed to be desired only conditionally, so far as might stand with Gods good will & pleasure, & might prevent his sinning against God. I know some Expositors hold, that the two things which Agur desired of God are both comprehended in that first clause, Remove far from me vanity and lies; & that the fol∣lowing words are but added by way of amplifying his requests herein. But the former Exposition of the words is far the clearer.

Vers. 9. Lest I be full, &c.] That is, say some Expositours, Lest being rich I gluttonously fill my self; for this indeed is usually the cause of mens running out into many enormities; or rather, Lest I come to live in great abundance of all things: and deny thee; to wit, either 1. by trusting in my wealth, rather then in thy protection, which would be a manifest deniall of thee, and making my riches my God; or 2. by refusing to obey thee: and say, Who is the Lord? that is, and so carry my self as if I owned no God, at whose command I was bound to withstand mine own carnall desires. This first part of the verse may be read, Lest I be full, and belye thee, &c. that is, Lest being full I live so wicked∣ly, that thereby implicitly I call false aspersions upon thee, as if my plenty came not from thee, as if I were not bound to serve thee, and that there were no comfort in thy work or waies, &c. Or lest I be poor, and steal, and take the name of my God in vain▪ that is, lest by my poverty I be tempted to steal, and by per∣jury or any other way of wickednesse to seek to help my self; or, lest I steal, and

then forswear my self, to conceal my theft; or, lest by the every, or any other loosenesse of life, I should cause the name of my God, that is called upon by me, to be blasphemed.

Vers. 10. Accuse not a servant unto his master, &c.) To wit, wrongfully, out of hatred, or any other evill intention, rashly, & out of a tatling humour, or for e∣very light fault & triviall occasion; thereby incensing his master to deal roughly with him, whereas he ought rather to be pittied for the misery of his servile condi∣tion. Because it cannot be judged evill to make known to masters the offences of their servants, when they are very great, & when it is done with a good in∣tention both to the master & servant, therefore this precept must be understood with these limitations. Lest he curse thee; that is, say some Expositors, lest he, by way of revenge & recrimination, speak some evill of thee, or discover some se∣cret offence of thine: & thou be found guilty; that is, & so thou art thought to be guilty, yea, it may be, mayest be found to be guilty of the evill he layeth to thy charge, & so art accordingly punished for it. Or rather thus, Lest he curse thee; that is, wish any evill to thee, or pray to God to poure out some curse upon thee: and thou be found guilty; that is, and so God, judging thee culpable for this thine accusing of a poor servant, doe accordingly inflict some judgement upon thee, it may be the very curse, which such a servant hath wished might fall upon thee. Now this may be applyed to all other inferiors: and the drift of it may be to teach us, that we should be very tender of ad∣ding to the misery of them that are in an afflicted condition, that we should not encourage our selves to wrong the poorest, but should endeavour to live peaceably with all, and to maintain peace amongst all, so farre as we are able.

Vers. 11. There is a generation that curseth their father, &c.] That is, There is a company of wicked wretches) a brood (as it were) or race of them, proceeding from one age to another, (see the Note Psal. 24.6.) that stick not to curse their own parents; see the Note Lev. 20.9. In the sequele of this chapter, the wise man gives us, together with other sentences intermixed, six Quaternaries, as I may call them, wherein the better to help the memory, & the more to affect the min••s of those that read them, he joynes and compares together, some four things that are in some common respect very notable: And so here in the first place he reckons up four sorts of notorious wicked people, implying, as I conceive, the same that Solomon doth elsewhere expresse chap. 6.16. namely that they are above other sinners, most abominable to God, & mischievous in the world.

Vers. 14. There is a generation whose teeth are as swords, &c.] This is meant of those that devoure & destroy the poor by their false slanders, or any other way of cruell oppression; see the Notes chap. 12.18. & Psal. 57.4. And these are mention∣ed in the last place, as the worst of those four sorts of notorious wicked wretches that are here compared together.

Vers. 15. The horseleach hath two daughters, crying, Give, give, &c.] That is, she hath two forkes in her tongue, wherewith she first pricks the flesh, either in men or beasts, and then sucketh the blood, and is indeed never satisfied, Some under∣stand

this mystically, as that by the horseleach is meant the devil, or naturall concupiscence: and so like wise they interpret in a spirituall sense all that follow∣eth in this and the next verse; wherein they take liberty to themselves severally, as in such Expositions all men may doe, according to their severall fancies. But I conceive the drift of Agur in these words is only this: Having spoken in the fore∣going verse of a generation of men that were insatiable devourers of the poor, in this & the following verse he mentions severall things in nature, to which for their infatiable greedinesse they may be justly compared; as first the horse-leach with her two daughters, and afterwards to four other things men∣tioned in the following verse, to which he makes way in the last words of this verse, There are three things that are never satisfied, yea four things say not, It is enough.

Vers. 19. The grave, &c.) See the Note chap. 1.12: and the barren womb; which is reckoned amongst those things that are never satisfied, either because barren women are so exceedingly desirous of children, that nothing else can quiet their desires, as we see in that of Rachel, Gen. 30.1. Give me children, or else I dye; or be∣cause such are usually most violet & unsatisfiable in their lust, as we see in com∣mon strumpets, that are for the most part barren: the earth that is not filled with wa∣ter; that is, that drinketh in all that falls upon it, & is never so full but that within a while it is ready to receive more; even in an over-wet year, when it is glutted & made drunk with rain, so that it vomits it up again, yet within a while it will chap & chawne, & as thirstily gape for water, as if it had had no watering before; Noahs flood could not satiate this thirst of the earth: or it may be meant of dry and san∣dy ground, which will drink up abundance, so that presently no drop there∣of will be to be seen: and the fire that saith not, It is enough; to wit, because it never leaveth burning, as long as it hath any fuell to feed upon. Now all these are men∣tioned, to expresse the unsatiable desires of covetous oppressors: see the fore∣going Note.

Vers. 17. The eye that mocketh at his father, & despiseth to obey his mother, &c.] It is as if he had said, They that can, when they look upon their parents, deride & mock them for any thing which they judge despicable or ridiculous in them, yea though it be but with a scornfull winking with the eye, or any other contemptuous look: the ravens of the valley shall pick it out, & the young eagles shall eat it; that is, they shall be brought to the gallows, or cast forth without buriall. And this expression the wise man here useth, because indeed crows are wont first of all to pick out the eyes of any dead carcases. As for these words; the ravens of the valley, or, of the brook, as it is in the margin, either thereby are meant young ravens, agreeable to the follow∣ing clause, & the young eagles shall eat it, & that because ravens are wont to build their nests in valleys & near to brooks & rivers; or else this phrase is used, because ravens, being of a hot constitution, do usually frequent valleys where there are brooks and rivers, and therefore we see 1 Kings 17.3, 4, the place where Elijah was sent to be fed by the ravens, was by the brook Cherith; and it may be also because they used to execute malefactors in valleys and desolate

places. However this seems to be added with reference to that first generation of vile wretches, mentioned before vers. 11.

Vers. 18. There be three things which are too wonderfull for me, yea four which I know not.] That is, they are above my reach, and which I cannot by any means discover or know.

Vers. 19. The way of an eagle in the aire, &c.] To wit, because no sign of that place in the aire through which she hath flown can possibly be discerned. And though this be true of the flying of any bird in the aire, yet the eagle is particu∣larly mentioned, because she flyeth so high and so swiftly: the way of a serpent up∣on a rock; because there she leaves no print behind her, as she doth when she glides away in the dirt or dust, nor any thing else whereby it may be known which way she went, not so much as any slime as worms and snails do: the way of a ship in the midst of the sea; because though the ship at first leaves a kind of path or surrow behind her, yet in the twinckling of an eye the waters will close together again, so that it cannot be seen where she hath gone, especially by one that standeth farre off on the shoar: and the way of a man with a maid; to wit, when she is wonne to be unclean with him; and that because they are wont to carry it so slily and closely, and afterwards to dissemble the matter with so much cunning and impudence, that many times they are never suspected, at least it is not possible to convince them of unchastity. Thus I conceive of the meaning of this place; and that the drift of it is to teach parents narrowly to watch over their children in this regard. And some conceive that this, passage is added, with reference to that second generation of wicked men before-mentio∣ned, to wit, those vers. 12. that are pure in their own eyes, and yet are not washed from their filthinesse. I know that by some another exposition is given of these words: as namely that the many cunning waies and enticements, whereby young men are wont to obtain their desires upon young virgins, though never so watchfull over themselves, and never so warily kept by others, are not to be known; no more then how an eagle can fly so high in the aire, or how a serpent can without feet climb up upon a rock, or how a ship can be so tos∣sed in the seas, and yet ride it out, and not be drowned. But the first exposition is far the clearest and most generally approved.

Vers. 20. Such is the way of an adulterous woman, &c.] That is, so close and unknown: she eateth, and wipeth her mouth, and saith, I have done no wickednesse; that is, she satisfyeth her unclean desires, and then looks so demurely, and car∣rieth it away with a brazen face, as if she had done nothing amisse; being here∣in like some liquorish filching children or servants, that in secret eat what they should not, and then wipe their mouths, that nothing of what they have eaten may appear.

Vers. 21. For three things the earth, &c.] That is, the inhabitants of the earth: is disquieted; to wit, with anger, grief and fear; they raise great troubles both in families and commonwealths: and for four, which it cannot bear; that is, which men are not able to endure, because they are so absurd,

and contrary to all reason, and every way intolerable. Yet it may be spoken of the earth it self by way of an hyperbole, to wit, that the earth it self may even tremble and shake because of these things, and as not able to bear such kind of persons, may be ready to open her mouth and swallow them up. What these four insufferable things are, he sets down in the two following verses; two that con∣cern men vers. 22. and two that concern women vers. 23. And because they are all the effects of pride, that which some have noted may seem the more probable, namely, that this passage is added with reference to that third generation of wicked wretches, mentioned before vers. 13. whose eyes are so exceeding lofty, &c.

Vers. 22. For a servant, when he reigneth, &c.] To wit, because such are unfit to rule, and people are very prone to murmure, and to rise up in mutiny against such mens government: and a fool, when he is filled with meat; that is, say some, a wicked man that is given to gluttony & drunkennesse; or rather, a wicked wretch living in a prosperous & plentifull estate, because such are prone to carry them∣selves foolishly & insolently, & thereby to stir up many quarrels & uproars. But see the Note chap. 19.10.

Vers. 23. For an odious woman when she is married, &c.] That is, a woman of o∣dious qualities, that for her pride & frowardnesse, or other vile qualities, is wor∣thily had in detestation in a manner by every body that knows her: for such an one, if once she be married, will quickly shew what metall she is made of; her hus∣band must doe what-ever she will have him, & an insufferable burden she will be to all his relations: especially if once her husband begin to hate her, & to deal any way roughly with her; for then she will grow intolerable, and will raise endlesse and unquenchable quarrels & troubles amongst them. As for the last of these in∣sufferable evils mentioned in the following words, and an handmaid that is heir to her mistresse, though thereby might be meant a maid-servant, that is by her mistresse appointed after her death to inherit her goods (for such indeed are many times insolent enough;) yet because she is mentioned in the last place, as the most in∣sufferable of all the four, it is more probably thought that the wise man intends hereby, either a hand-maid that is taken into her mistresses place, her mistress being cast out of doors, or at least, neglected & disregarded, (for such a one doth com∣monly grow so insolent & injurious, that neither children nor servants, nor at last the husband himself, are able to abide her) or rather a hand-maid that after her mi∣stresses death is married to her master, & so comes to possesse all that before her mistresse did enjoy: & that because children & servants will scorn to be brought into subjection to such an one; & besides, such wives, raised so suddenly from a servile condition, are usually wont to swell and grow proud, nor are any common∣ly more costly, more turbulent and imperious then they are.

Vers. 24. There be four things which are little upon the earth, but they are exceeding wise.] The drift of this passage may be, not only to set forth the wonderfull power & wisdome of God, in the strange acts of wisdome that are done by these little creatures: but also to teach us by them, 1. that we ought not to be proud of our wisdome & knowledge, since even in many things of this nature we may find

our selves out-stripped by the meanest of the creatures; & 2. that bodily strength tends not so much to the prospering of endeavours, as wisdome doth; and that therefore those that are weak ought not to be despised by others, nor to be dis∣couraged in themselves, or, under a pretence of feeblenesse, to neglect any busi∣nesse that belongs to them.

Vers. 25. The ants are a people not strong; yet they prepare their meat in the sum∣mer.] In these creatures we are taught diligence and providence, and that espe∣cially with respect to those things that concern life eternall. But see the Note chap. 6.6.

Vers. 26. The conies are but a feeble folk; yet make they their houses in the rocks.] In these we are taught 1. that the hardest things may be effected by constant la∣bour; & 2. that wisdome should teach us, as to provide betimes an habitation for our selves, especially in heaven, against the time we must leave the world, so also to provide for the safety of our selves & children, & to secure our selves, as far as we are able, against all wrong and injury, & that especially by making the Lord our rock of refuge.

Vers. 27. The locusts have no king; yet goe they forth all of them by bands.] To wit, some going one way, & some another, like so many severall squadrons or bands of an army. And hereby men are taught, that needfull and good things ought to be done, though they be not enjoyned by authority; & that concord & unani∣mity amongst men, yea the association & combination of men in lawfull things, is very usefull and commendable.

Vers. 28. The spider taketh hold with her hands, &c.] To wit, on the thrid she hath spun, & therewith she weaves her web, & builds her house: and is in kings pa∣laces; which is noted, to shew the art & industry of this little creature, in that she builds her house & spreads her nets even in kings palaces: though their rooms be often high & lofty, yet she makes a shift to get up to those roofs & battle∣ments, & there takes up her dwelling; & though their palaces are much frequen∣ted, & often swept & cleansed, yet will she find a time to build her house there. And hereby men are taught, either 1. not to shrink from doing what belongs to them to doe for fear of the greatest; or 2. not to be discouraged with the difficul∣ty of any undertaking, & that because by art & industry any enterprize may be ef∣fected, though never so many obstacles lye in the way; or 3. to know that the meanest men may by diligence & worthy enterprizes attain to highest places of honour; according to that chap. 22.29. Seest thou a man diligent in his businesse? he shall stand before kings, &c.

Vers. 29. There be three things which goe well, yea four are comely in going.] These patterns of comelinesse in going are propounded, to teach all sorts of people to walk orderly & decently, according as is seemly for men in their places, that their deportment of themselves be with all gravity and comelinesse; and that e∣specially in regard of magnanimity, as the following instances do import, even that men should not dishonour themselves with any base cowardise, but proceed on constantly & couragiously in every enterprize they undertake. But yet I con∣ceive that this is principally propounded with respect to magistrates, because

the following instances do most fitly resemble them, as we may see in the first mentioned vers. 31. which is the lion, that is usually tearmed the king of beasts; and so in the rest.

Vers. 31. A grey-hound, &c.] Or rather, A horse, as it is in the margin of our Bibles; for indeed there is no such statelinesse in the going of a grey-hound. It is in the Hebrew, girt in the loins, which imports strength and agility; and this a∣greeth to the horse, as well as to the grey-hound. But besides the warlike horse is fitter to be propounded as a pattern to men in high place, with respect to whom especially, as I have noted in the foregoing verse, these examples of courage and statelinesse in the creatures are propounded. And therefore likewise the next mentioned is, an he-goat also, that useth to goe stately before the flock, leading them in the hardest and most troublesome waies: and then in the close he ad∣deth, and a king against whom there is no rising up; that is, with whom none must compare for the statelinesse and majesty of his gate; or rather, a mighty and magnanimous king, prosperous in his reign, & of uncontrollable power, and a∣gainst whom none have risen, nor dare rise up, & therefore he goeth with the more state and courage.

Vers. 32. If thou hast done foolishly in lifting up thy self, &c.] That is, If thou hast foolishly upon any occasion lifted up thy heart with pride; or, if through the lifting up of thy heart with pride thou hast any way behaved thy self foolish∣ly, or by any proud or contemptuous carriage of thy self, or breaking forth in anger against others, (for that anger is here also intended may be very proba∣bly gathered from the words of the following verse:) or, if thou hast thought e∣vil; to wit, by entertaining any unjust surmises or evil purposes against any body whatsoever: lay thine hand upon thy mouth; that is, be silent, see the Note Job 21.5. utter it not by word or deed; or, as some would have it, think se∣riously of the evil done or intended (for the hand upon the mouth is often the gesture of a man full of sad and serious thoughts) and goe not about to defend it, but give it over. Much is said by many Expositours, to shew how this is added in the close of Agurs speech with respect to that which went before: as 1. Some hold, that having in this chapter stirred men up to severall vertues, in the close here he warns them, that they should not hereupon be puffed up with pride, at least that they should not obstinately persevere in any evil, which out of pride they had fallen into; and 2. some conceive, that having in the three last verses taught men to be couragious and magnanimous, and to maintain the dignity of their places, he addeth here this caution, that under pretence here∣of they must not grow proud and turbulent, at least if their spirits began to in∣cline that way, they must be very carefull to restrain themselves; & 3. some think it is added with reference to the last words in the foregoing verse, and a king a∣gainst whom there is no rising up, & that by way of advice, that in case any had foo∣lishly lifted up themselves, & ••hought any evil against a king, they should doe well to make a stop, & proceed no farther in such a dangerous thing. But I see not why we may not take this to be here added as a particular precept, without any dependance upon that which w••nt before.

Vers. 33. Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth bloud; so the forcing of wrath bringeth forth strife.] That is, the urging of men to wrath, that haply are of themselves of a calm and gentle spirit; or, the pressing of men to farther wrath that are of a cholerick nature, and in a pas∣sion already, by many reiterated provocations, must needs cause great contenti∣ons. Now this may be added as a reason why, as was said in the foregoing verse, men should beware of such foolish, proud, and angry carriage of themselves to∣wards others, or of farther enraging those that are angry already by any provo∣king language; to wit, because such provocations do usually produce bitter quarrels, and those do usually end in great mischiefs.

CHAP. XXXI.

Vers. 1. THe words of king Lemuel, &c.] That is, king Solomon. Because there was no other king of Israel or Judah of this name, and because in the Hebrew there is much affinity betwixt these two names, Lemuel and Solomon, this I conceive cannot be questioned. The word Lemuel is by inter∣pretation, of God, or to God; or, as some would have it, God to him, or, God with him. And therefore it is probable that this name was given him, to signifie, either that he belonged to God, as his son or servant, or that he was of God or by God ordained to be king of Israel, or at least that his mother desired it should be so. But now whether this name was given him by speciall direction from God, (the rather because Solomon was to be a type of Christ, the Lords anointed, the true Immanuel) or whether Solomon speaking of himself here in a third person, gives himself this name, or whether it was his mother that gave him this name, when she saw he was to succeed or had succeeded his father in the throne, (which some are the more inclined to think, because it is his mother here that calleth him Lemu∣el;) it cannot be certainly determined. However it is clear, that they are called the words of king Lemuel, because it was king Solomon that wrote them, and left them upon record; for that they were the words which Bathsheba his mother spake to him, is evident by the following clause, the prophecy that his mother taught him; to wit, either when she first discovered his naturall temper enclining to those sins which here she warns him to avoid; or rather in his tender years, when her love only made her fear lest he should dash upon these rocks; or when haply, by the extraordinary guidance of Gods spirit, she foresaw his danger in these re∣gards, and so laboured by these holy instructions to antidote him against these sins: for which cause it is, as some think, that these instructions are here called a prophecy. But for that see the Note chap. 30.1. Before Solomon had told us chap. 4.3, 4. how his father instructed him; and here now he tells us how his mother also taught him. And observable it is, that though Bathsheba had sin∣ned so hainously as she had done; yet upon her repentance, she was so far ho∣noured of God, as to be the mouth of his spirit for the uttering of part of the ca∣nonicall Scripture.

Vers, 2. What, my son! and what, the son of my womb! and what, the son of my

vows!] That is, for whose being & birth, for whose life & well-doing every way, for whose advancement to the crown, & praise-worthy carriage of thy self in that place of honour, & for whose eternall salvation, I have offered up so many pray∣ers and sacrifices, and made so many vows and promises to God: so that all these patheticall expressions were but to imply, that he was her dearly-beloved son, and consequently, that what she now spake to him, proceeded from her ten∣der affection to him; and that in these regards he was bound not to despise her counsell, but rather to hearken the more affectionately to her. As for that manner of speech which she here useth, What, my son! and what, the son of my womb! &c. it is an abrupt kind of speech, importing abundance of affection, even more then could be uttered, and that especially by the frequent repeti∣tion of that word son. Some conceive it is a form of speech tending to stirre up the party spoken to, to mind seriously what is spoken; as if she had only said, Ah, my dear son, hearken diligently to me. But rather some word is to be understood that is not expressed, What, my son! &c. as if she had said, What thinkest thou, my son? or, What affection dost thou bear towards me? or rather, What shall I say to thee, or desire and require from thee? what coun∣sell or charge shall I give thee, rather then this which I shall now say to thee?

Vers. 3. Give not thy strength unto women, &c.] That is, the strength of thine estate, body and mind; see the Notes chap. 5.9, 10. and 7.26: nor thy waies to that which destroyeth kings; that is, neither do thou imploy thy self in fol∣lowing that which doth commonly destroy, not men of ordinary rank only, but even princes and kings, to wit, the sin of uncleannesse, and haunting the company of whorish women; by whom and for whose sakes, not the persons only of kings, but their kingdomes also are many times destroyed.

Vers. 4. It is not for kings, O Lemuel, it is not for kings, to drink wine, &c.] That is, to drink it immoderately; not for refreshing and strength, but for drun∣kennesse, and as taking delight in drinking: for otherwise there is no questi∣on to be made, but that the daintiest of drinks, as well as of meats, was lawfull for kings and princes, rather then for those of an inferiour rank and qua∣lity.

Vers. 5. Lest they drink, and forget the law, &c.] This is said, either 1. be∣cause magistrates, when their brains and wits are intoxicated with overmuch drinking, are not indeed able to tell what is law, nor to discern betwixt right and wrong in the parties contending; or 2. because by much drinking men, frequently become stupid, and blockish at all times, Hos. 4.11. whore∣dome and wine and new wine take away the heart; or 3. because men given to drunkennesse are wont to be carried away with their corrupt affections, which make them partiall in passing sentence. As for the following clause, and per∣••ert the judgement of any of the afflicted, we must know that the afflicted are par∣ticularly mentioned, because in judgement they are most frequently neg∣••ected and oppressed; or by the afflicted may be meant any that are wron∣ged,

and so fly to the magistrate to right themselves.

Vers. 6. Give strong drink unto him that is ready to perish; &c.] To wit, through poverty or any other heart-breaking affliction; as Jacob in that regard is cal∣led, A Syrian ready to perish, Deut. 26.5. And indeed so it is explained in the following clause, and wine to those that be of heavy hearts; but especially in the following verse, where a reason is given why wine and strong drink was fit∣test for such, Let him drink, and forget his poverty, and remember his miserie no more; that is, no more at that time, being cheared up with that refreshing drink he hath taken. I know that some understand by those that are ready to perish, such as through sicknesse are ready to faint, or malefactours condem∣ned to die. And indeed that there was a custome amongst the Jews, to give wine to men that were condemned to die (which some think to be that which Amos 2.8. is called the wine of the condemned) is methinks very probable by that which is said of our Saviour, as he was going to execution, Mark 15.23. that they gave him to drink wine mingled with myrrhe. But yet by the con∣text it is evident, that those words must be understood here in a more gene∣rall sense. However, either this must be taken as spoken comparatively, not absolutely, as if she had said, If it were lawfull for any to drink a little more then ordinary, it would be for those that are in great affliction, that they may thereby forget their sorrow; and not for kings and princes, that live in great prosperity and plenty, and are in danger thereby to forget the law: or else, the drift is, to shew that wine and strong drink, though moderately ta∣ken, is fitter for the afflicted, then for kings and princes; and withall to im∣ply, that such a quantity of wine, as would no way hurt, but rather doe good to those that are in great distresse, would utterly overthrow princes, and make them unfit for their imployments: for to be sure excesse in drinking is not here allowed to the afflicted; this would rather encrease then abate their sorrow.

Vers. 8. Open thy mouth for the dumb, &c.] That is, such as dare not, or, through shamefacednesse or simplicity, or any impediment in their speech, are not able, or, through oppression are not suffered, to speak for themselves: in the cause of all such as are appointed to destruction; that is, that in their estates, body or credit, are in danger to suffer greatly, through the injustice of men, e∣ven to their utter undoing. But see the Note Psal. 79.11.

Vers. 10. Who can find a vertuous woman? &c.] To wit, that he may take her to wife? or, where can such a wife be found? From hence to the end of the chapter, in two and twenty verses, according to the number of the Hebrew letters, we have an elegant Poem, containing the description of a good wife; and in the beginning of these verses we have all the Hebrew letters, in order as they are in the Hebrew Alphabet: for which see the Note Psal. 25.1. Whe∣ther it were composed by Solomon, as a character of his mother Bathsheba, and that upon occasion of those holy instructions of hers to him, which are here before recited, or by Bathsheba, for the direction of Solomon in the

choice of a good wife, it cannot be certainly determined.

Vers. 11. The heart of her husband doth safely trust in her, &c.] That is, Her husband upon just grounds is from his heart confident of her faithfulnesse to him, not only in regard of her chastity and secrecy, but also (which is in∣deed here chiefly intended) in regard of her well-ordering his houshold affairs, which accordingly therefore he leaves wholly to her care: so that he shall have no need of spoil; that is, he shall not need to goe forth to war, to enrich him∣self with the spoils of vanquished enemies, nor to use any unlawfull waies to store himself with goods gotten by extortion and oppression, and that because she by her industry and huswifery will so abundantly furnish her house, as if she had shared in the spoils of some ransacked city.

Vers. 12. She will doe him good, and not evil, &c.] That is, good without a∣ny mixture of evil; not being a good wife in some respects, but a very bad one in others: all the daies of her life; that is, constantly, all the time she lives with him, and in all conditions and changes, in youth and age, in pro∣sperity and adversity, in health and sicknesse, yea even after his death, if she surviveth him, by speaking honourably of him, and by doing good to his children and friends.

Vers. 13. She seeketh wool and flax, &c.] That is, That her self and family may not be idle for want of materials to work upon, she provides them be∣fore-hand at the best rate: and worketh willingly with her hands; that is, with her own hands; she doth not only set others on work. And observable it is, that the good huswife of whom this is spoken, is withall described to be a wo∣man of that rank, that vers. 22. her cloathing is said to be silk and purple, and her husband vers. 23. to be known in the gates, that is, in the seat of magistracy.

Vers. 14. She is like the merchants ships, she bringeth her food from afar.] This expression may be used to imply severall things: as 1. that by her continuall labour and diligence, like the merchants ship that sails both night and day, she gets wealth apace; 2. that her house is furnished with as much variety and plenty of all things that are necessary, yea even of those things that are brought from forreign countries, as merchants ships are wont to be; and 3. that it is by the sending forth of her manufactures, that those forreign commodities are brought home by the merchants, whereof she gets a share.

Vers. 15. She riseth also while it is yet night, &c.] That is, before break of day, that so she and her family may have time to doe their work in: and giveth meat to her houshold, and a portion to her maidens; both which some understand of a set portion and quantity of meat which she is carefull to give to all in her family, not children only, but servants too; both those that are to work all day in the field, and so are to carry their meat along with them, and the rest also that are to work at home. But I rather conceive that by the portion men∣tioned in the last clause, which she is said to give to her maidens, that more e∣specially belong to her charge, is meant the severall tasks that she sets them for their daies work. And thus her provident care is set forth in her early

providing both meat and work for her servants.

Vers. 16. She considereth a field, and buyeth it, &c.] That is, So far is she en∣riched by her industry, that a field being profered to be sold, she considers of the conveniency of it, whether it be a reasonable price for which it may be had, and whether the title be good, and whether she be able to buy it, and ac∣cordingly she goeth on in the purchase of it: with the fruit of her hands, that is, by her labour, or rather, with that she hath gotten by her labour, by her han∣dy-work and trading; she planteth a vineyard, to wit, in the field she had late∣ly purchased, or elsewhere. The meaning is, that she improveth her ground to the best advantage.

Vers. 17. She girdeth her loins with strength, and strengtheneth her arms.] That which is intended hereby is, 1. that she diligently and couragiously prepares her self for her labours; 2. that she stoutly undertaketh and goeth on with her work, with confidence of going through with what she undertaketh; and 3. that by bestirring her self in her severall businesses she preserveth and encrea∣seth her strength: for as sloth weakens the strength of mans body, so mode∣rate excercise and labour doth tend to the health and strengthening of it. But now in the expression here used there is doubtlesse an allusion to womens tuck∣ing up of their garments about their loins, and their sleeves about their arms, when they mean to buckle themselves lustily to their work, and to bestir them∣selves nimbly in it: as likewise to that which is known by experience, namely, that girding strengtheneth the loins.

Vers. 18. She perceiveth that her merchandise is good, &c.] That is, She tasts the sweet of her labour; besides the good it doeth her for her health, she finds that her diligence & good huswifery redounds much to her profit, as much as if she were imployed in some gainfull way of merchandise; & herein she takes great inward complacency, & contentment of mind; which adds much to her happi∣nesse. Or else it may be meant of the manufactures which are made by her self & her family, & then afterwards vers. 24. sold to the merchants, to wit, that she finds by experience that hereby much is gotten, & that thereupon she follow∣eth her work the closer. Her candle goeth not out by night; to wit, seldome or never; as she riseth up early, so she sits up late at her work.

Vers. 19. She layeth her hands to the spindle, & her hands hold the distaffe.] And thus she not only holds her maids to their work, but she also takes her turn a∣mongst them her self in the very same work which they doe; which as it pro∣motes the work in hand, so it greatly encourageth them. As rich & great as she is, she is not ashamed neither of the distaffe nor the spindle.

Vers. 20. She stretcheth out her hand to the poor, yea she reacheth forth her hands to the needy.] To wit, not only in paying the poor that are set on work by her, but also in lending & giving chearfully & bountifully, to those that are very needy, even with both hands where their necessity requires it, whether they be near hand or farther off; yea in performing any offices of love for them, accor∣ding to the need they have of her help in any regard. Now this is here inserted,

either to shew how her estate is improved by her industry & huswifery, in that she is able not only well to provide for her own, but also liberally to relieve the poor; or else, because giving to the poor is indeed one of the best pieces of good huswifery, in that through Gods blessing it brings in to the estates of those that use it a great encrease.

Vers. 21. She is not afraid of the snow for her houshold, &c.] To wit, for her children & servants: for all her houshold are cloathed with scarlet; that is, with gar∣ments of the best, according to their degree; such as are for comelinesse and ornament, & much more then such as are warm to keep them from the cold. In∣deed, considering that scarlet was far more common in those countries then it is amongst us, it is no way improper to say, that some servants & waiting-gentle∣women belonging to such great families were cloathed with scarlet, especially her husband & children, who may be here meant by her houshold. But yet this clause may be read also, as it is in the margin of our Bibles, with double garments; that is, many severall garments, to be put one upon another; or, garments for summer, and garments for winter, thick and well-lined garments that will keep out the cold.

Vers. 22. She maketh her self coverings of tapestry, &c.] To wit, for the bed & board, yea & for the walls too, coverlets & carpets & hangings: her cloathing is silk & purple; & indeed God disalloweth not rich attire in women, so that it be not above their degree, and that they continue to be of a lowly mind, and do not make that their chiefest ornament.

Vers. 23. Her husband is known in the gates, when he sitteth among the elders of the land.] Some Expositours conceive that this is here inserted, to shew, that as she was so happy in regard of her own goodnesse, so also in her husband too; and that because he was also an honour to her, as being famous amongst his fellow-rulers for his rare gifts & eminent goodnesse. But I rather think that this also; is mētioned by way of commending her, & that by this, that her husband is known in the gates, &c. (see the Notes Gen. 22.17. & Ruth 4.1.) is intended, either 1. that he might diligently at all times intend his publick affairs, being by his wives means freed from all care about all things at home; or 2. that there is speciall notice taken of him for the handsome & comely attire wherewith, through her care, he is alwaies cloathed; or 3. that he is observed & much spo∣ken of for his happinesse, in regard of the high praises that are every where given of his wife.

Vers. 24. She maketh fine linnen, & selleth it, & delivereth girdles unto the mer∣chant.] To wit, girdles curiously wrought; for otherwise the merchant would not buy them, to carry them into forreign countries. And under this one par∣ticular all other curious ornaments of the like nature are comprehended. See Isa. 3.24.

Vers. 25. Strength & honour are her cloathing, &c.] That is, In her life and outward behaviour she manifests her self to be strong & honourable. And by her strength may be meant that magnanimity whereby she was enabled chear∣fully

to undergoe all the labour and diligence that belonged to her place and imployments; or more generally that strong measure of grace, whereby she was established and confirmed in all wel-doing, and enabled to doe more and greater things then others in the waies of vertue and piety: And by her honour, that glory and fame and good report which thereby she hath attained; or that grace and vertue which is an honour to her; or that vertuous and sweet carriage of her self with all gravity, meeknesse, modesty and sobriety, which is comely and honourable in the eyes of those that behold it. So the drift of these words is, to shew, that though she is cloathed with silk and purple, as was before said ver. 22. yet she doth not set her affection on such outward bravery, as vain and foolish women do only delight in, but she hath other ornaments, to wit, these wherewith she is inwardly adorned, wherein she chiefly delights, and which are a greater glory to her, then any outward decking can possibly be. And she shall rejoyce in time to come; that is, say some, in her old age, because she may then take her rest, and live comfortably upon that which by her industry she had gotten in her younger years; or at the hour of her death, because she hath the testimony of her own conscience, that she hath not mis-spent her time, but hath in her place laboured to discharge a good conscience in every regard, and hath by her industry gotten a good estate to leave behind her for her children. But I conceive that the words must be taken more generally, that whatever hap∣pens in time to come, whether it be sicknesse, or death, or any great losses, or a∣ny other calamity whatsoever, she is not sollicitous nor troubled, but lives comfortably: she is not like those women, that having vainly wasted their e∣states and mis-spent their time, do weep & mourn when such changes come up∣on them; for whatever befals her, for the reasons before-mentioned, the store she hath laid up before-hand, and the testimony of a good conscience, she en∣joyeth much peace and chearfulnesse of spirit.

Vers. 26. She openeth her mouth with wisdome, &c.] As if we should say, She is not a woman talkative and given to much tatling, as too many women are, but when she doth open her mouth to speak, she doth it with much wisdome: her u∣suall discourse is concerning matters of true wisdome, as when she is catechi∣sing and instructing her family, and so likewise at other times; being still rea∣dy upon all occasions to teach them, not only the precepts of providence and good huswifery, but also the mysteries of religion and godlinesse. Yea of what∣ever it be she speaks, she is wont alwaies to speak advisedly, discreetly, & gra∣ciously: and the law of kindnesse is in her lips; that is, say some Expositours, sh•• is ever speaking of shewing kindnesse, and stirring up others thereunto; the law, that is, the doctrine of kindnesse, and the manner how men should be kind, is still in her mouth. But I rather conceive the meaning of this last clause to be, that she alwaies speaks lovingly and kindly to all with whom she converseth, her husband, children, servants and others, she is not harsh, pettish and froward in her language, as many women usually are. And the reason why this is set down by this kind of expression, and the law of kindnesse is in her lips, may be,

either 1. because in so speaking she followeth the directions of the word & law of God; or 2. because she layeth a law, as it were, upon her self, thus alwaies to speak, unlesse there be very just cause to the contrary; or 3. because kindnesse doth lay it as it were a law upon her thus to speak, and she obeyeth it; or 4. be∣cause this her kind speaking carrieth the force of a law or command, to make her husband and others ready to doe in a manner whatever she would have them.

Vers. 27. She looketh well to the waies of her household, &c.] To wit, whether they do well and diligently dispatch their household-affairs, and whether they behave themselves in all things as becomes Gods people.

Vers. 28. Her children arise up and call her blessed, &c.] That is, they goe forth in publick, & there they commend her, to wit, by their commendable carriage of themselves; or, being stirred up by the observation of those many good things for which she hath been here commended; they cannot contain them∣selves, but do carefully addresse themselves to sound forth her praise. And indeed this I conceive is the true meaning of this expression, Her children arise up and call her blessed. For because when men that are sitting would undertake to doe any thing, they must rise up to doe it, therefore mens buckling themselves to doe any thing is usually expressed in the Scripture by this phrase of rising up: see Gen. 37.35. Exod. 2.17. and Jos. 18.4. I know that many Expositours do otherwise judge of those words, Her children rise up, &c. as namely that here∣by is intended, that when her children grow up in age, bodily stature, wisdome and understanding, or that when they rise to honour and preferment by means of the good education which she hath given them, then they highly commend her both living and dead; or else that they rise up by way of reverence and re∣spect, when they speak of her or to her. But because the following words seem plainly to imply, that her husband also doeth the same, Her husband also, to wit, riseth up, and he praiseth her, and it cannot be properly said, that the husband ri∣seth up according to these later senses that are given of this phrase, therefore I take the former expositions to be far the best. However, observable it is, who they are that are here particularly said to have praised her, to wit, her husband and children. Because they have reaped most good by her, and because they have been most conversant with her, in regard that she is one that keeps much within doors, and there her businesse chiefly lyes, therefore their praises were most to be regarded.

Vers. 29. Many daughters have done vertuously, but thou excellest them all.] This is the commendation given her by her husband and children.

Vers. 30. Favour is deceitfull, and beauty is vain, &c.] Whether these words be to be taken as the words of Bathsheba or Solomon, or the good wives hus∣band, mentioned before vers. 28. it cannot certainly be determined. However, by favour here is meant the comelinesse of a womans person, and by beauty a good colour or a good complexion: and these things are said to be deceitfull and vain, 1. because beauty is many times artificiall and counterfeit; and 2. be∣cause beautifull and well-favoured women have many times divers base and ill-favoured

qualities, and so husbands are usually deceived when they are guided thereby in chusing their wives; and 3. because they are subject many waies to decay and vanish away. And this censure of the vanity of beauty is here added, either to shew the reason why, amongst other commendable qualities of the good wife, this was not mentioned, that she was beautifull and well-favoured; or else by way of commending the good wife, in that whereas such vain things as these other women do most affect, and the common sort of people do most admire, she seeks that ornament that is far better. But a woman that feareth the Lord, she shall be praised: as if he should have said, That women are fair it is no praise at all to them, because it is born with them; but when they have learnt to fear the Lord, as this good wife doth, that is truly praise-worthy in them.

Vers. 31. Give her of the fruit of her hands, &c.] That is, Let her comfortably enjoy the benefit of all her care and labours; or, let her be used as all these commendable qualities do deserve: let her husband afford her bountifully, both whilst he lives and at his death, all the encouragement that so good a wife doth deserve; let her children and servants yield her all due respect, and let all extoll her. Yet it may be meant merely of commending her: Give her of the fruit of her hands, that is, Praise her according to her works; yea and that in publick, which is added in the next clause, and let her own works praise her in the gates; though she keeps at home, as becomes a good huswife, yet let her praise be spread abroad in the publick assemblies of the people. Yea and the expression here used may also imply, that there would be no need of speaking of her country or parentage, or any such thing, nor of labouring by many words and by many rhetoricall flourishes to set forth her worth; if they but tell what she had done, that would be abundantly enough to her praise: yea the very attire and ornaments worn by her husband, and other Rulers of the citie, which were of her making, would sufficiently advance her praise.