A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.

CHAPTER. XIIII.

Vers. 1. A wise woman buildeth her house: but the foolish destroyeth it with her owne hands.

A Wise woman] Such a one as is both godly and ••iscreet, buildeth her house is helpfull and pro∣fitable, to the state and familie of her husband, and her owne. But she that is foolish, being destitute of grace and good prouidence, how much wit soeuer she hath: for many times the most wittie wines, are the least thriftie huswiues, destroyeth it, vndoeth her husband, her selfe and children, and ouer∣throweth the whole houshold, either by her pride, and immo∣derate expenses to maintaine that, or by her luxurie and sweet tooth, or by her gossiping, and company keeping, or by her slothfulnesse and idle behauiour, neither getting, nor kee∣ping, nor ouerseeing her people, nor any way besteeding her husband with helpe.

Vers. 2. Hee that walketh in his vprightnesse feareth the Lord: but he that is lewd in his waies, despiseth him.

BY walking, and waies, is meant in the Scriptures, the ordi∣narie, vsuall, and common course of mens behauiour: and by vprightnesse, the sincerity and faithfulnesse of their hearts, contrary to fraud and guile, which pretendeth one thing, and purposeth another, in them which make a shew to doe seruice to God, in that wherein they only or principally purpose some carnall end to themselues: and by fearing the Lord, is vnder∣stood true piety and godlinesse. So that the sense of the for∣mer clause is, that euery one which accustometh himselfe to well doing, vnfainedly, without hypocris••e and halting, is vn∣doubtedly the child of God, and truly religious. But he that is le••d in his waies, that leadeth a wicked life, whether openly in

the sight and view of the world, or secretly, so as is knowne only to the Lord, and his owne conscience, despiseth him doth actually, and indeed shew contempt to God by violati••g his lawes, howsoeuer he may beare himselfe in hand, and make o∣thers to beleeue that he doth much reuerence him.

Verse. 3 In the mouth of the foolish is the rod, or wand of pride: but the lips of the wise preserue them.

IN the mouth of the foolish, in the vsuall talke of wicked men, especially when they are of an hautie heart and high minded, is the rod of pride: such speeches as proceed from pride, and whereby they strike at others, and are commonly smitten themselues: either man taking aduantage of them, or God inflicting punishments for them. But the lips of the wise: such words and answeres as in humilitie they vtter to men: and such praiers and petitions as they send vp to God, preserue them, protect themselues, and others also from hurts and dan∣gers.

Vers. 4. Where none oxen are, the crib is empty: but much encrease commeth by the strength of the oxe.

BY oxen, he meaneth those kind of labouring cattell, which are applied to plowing, and other workes of husbandrie; and where they are not, or not set to worke; there the crib is emptie, and so is the barne also, food for man and beast faileth: but much encrease commeth by the strength of the oxe: abun∣dance of corne, and necessarie prouision, ariseth by the trauell of cattell, and labourers, in diligent plowing and husbandrie. For therein the worke of the beasts, the industrie of men, the vertue of the earth, the multiplication of graine, doe all con∣curre together with the blessing of God vpon them.

Vers. 5. A faithfull witnesse will not lie: but he that telleth lies, will be a false witnesse.

A Faithfull witnesse] He that maketh conscience, and is re∣solued before the iudgement seat constantly to testifie

the truth, will not vsually, nor in his common speech tell vn∣truthes; but he that telleth lies will be a false witnesse: whoso∣euer accustometh himselfe to lying in priuate, will not sticke to forsweare himselfe, and beare false witnesse in publike. For the feare of God is of no force with him to deterre him from it; and falshood hee loueth, and truth he hateth; and there∣fore will be as froward to promote the one, and to oppose the other, if they may doe ••t with impunitie.

Vers. 6. The scorner seeketh wisedome but findeth it not: but knowledge is easie to him that is prudent.

THe scorner] That is, very sinful & contemptuous persons; (for it is a collectiue, and meant of all: or at least of di∣uers of them) seeketh wisedome: by wisedome we may vnder∣stand the true knowledge of Gods holy will; and where it is said the scorners seeke it: the meaning is that some of them make shew of seeking, and seeme so to doe, being present at those means, and outwardly dealing in those exercises, wher∣by others truly seeke, and effectually find knowledge. And as these vse the meanes without any desire of hauing wisedome, so others would haue it: but contemne al those means wher∣by it is offered, and to be receiued, trusting to their owne wit and carnall reason. And a third sort seeke it, and are willing to haue it, and at the Ministers hands would gladly obtaine it; but only vpon their death-beds, or in great extremities, not in loue to God, or sincere affection to his word, or in holy liking of his graces, but only in terrour and passion, that they might escape hell and damnation; or the present dangers wherein they stand. Hereof the Prophet speaketh in the Psalme, saying; When he slew them, they sought him, and they returned & sought* 1.1 God early. But they flattered him with their mouth; and dissem∣bled with him with their tongue. For their heart was not vpright with him, neither were they faithfull in his couenant. And ther¦fore being so affected, it is not strange that their successe is no better. For though our Sauiour saith, that euery one which see∣keth* 1.2 findeth, yet it is to be vnderstood of euery such one as see∣keth

faithfully, and in due manner. But knowledge is easie to him that is prudent. We must not so conceiue of these words, as though men of vnderstanding could encrease their wise∣dome and graces, without industrie and paines taking: but that when they haue vsed diligence in the exercise of Gods ordinances, they may know for certainty that they shall speed well, and be stored with all such graces as will leade them to life euerlasting. And therefore wee see the sense of this sen∣tence expressed in the second chapter of this booke. If thou callest after knowledge, and cryest for vnderstanding: if thou* 1.3 seekest her as siluer, and searchest for her as for treasures: then shalt thou vnderstand the feare of the Lord, and find the know∣ledge of God.

Vers. 7. Depart from the presence of the foolishman, and from him whom thou knowest not to haue the lips of knowledge.

DEpart, &c. Breake off society and fellowship with the vngodly person, be not familiar with him. Not that it is altogether vnlawfull to haue any dealing with the wicked in common duties, but to be ioyned too neere vnto them. Wee are not simply forbidden to buy or sell, or to eate or drinke with them sometimes, when vpon due occasions we are called thereunto; so that wee willingly make not choyce of their companie: but to ioyne in marriage with them, to make them priuie to our counsell, or to vse them as inward and speciall friends, this is here forbidden, and this is vnlawfull. And from him whom thou perceiuest not to haue the lips of knowledge, that is, separate thy selfe, and conuerse not, especially conferre not with such as from their ignorant mindes vse to talke ig∣norantly with their tongues. And yet his meaning is not that wee should forbeare all speech with them that want know∣ledge; or speake not according to knowledge: for they haue most need to be instructed: but hee doth admonish vs to be∣ware both of them that breathe out pestilent and contagious words to peruert others, and resist the truth contentiously, and will neuer bee brought to see their owne ignorance and errour.

Verse 8. The wisedome of the prudent is to vnderstand his way: but the foolishnes of fooles is deceit.

THe wisedome of the prudent] That knowledge and vnder∣standing which any man hath that is truly wise, is to vn∣derstand his way, is giuen of God, and vsed of him for the di∣rection, and guidance of his heart and behauiour. But the foo∣lishnes of fooles, all the wit and skill that is in the wicked: (for howsoeuer that carrieth a shew of wisdome, yet the substance of it is follie, and though foolish men vse to call them wise, yet the wise God calleth them fooles) is deceit, whereby them∣selues are beguiled both in opinion of that they are, and in ex∣pectation of that which they hope for: and whereby they be∣guile others also, either in their soules, or in outward matters.

Verse 9. Sinne maketh fooles to agree: but among the righ∣teous, that which is acceptable maketh agreement.

ONe wicked man loueth another for his sinnes sake, and is the more willing and desirous of his companie for his lewd conditions. The word which wee translate making to a∣gree,* 1.4 doth signifie to doe the part of an Interpretour betweene men of different languages, by whose meanes they mutually vnderstand each others words, and of an ambassador between Princes sent either for the making of a league, or for the con∣firmation of loue betweene them: and the messengers which Baradoch Baladan the King of Babel sent to Ezechiah are so called, 2. Chron. 32. 31. But among the righteous that which is acceptable, &c. The meaning is, that goodnesse, euen such as is approued of God, and pleasing to good men, doth vnite the mindes of those which are godly, and maketh them louing and kinde euery one to other. This caused Ionathan so ear∣nestly to set his affection vpon Dauid, and to haue him in such estimation, because he saw him to be full of grace, and valour, as himselfe was also. And this caused Dauid likewise so gladly to entertaine the loue of Ionathan, with constant care to re∣quite

the same vnto him, and his posteritie. What made the league betweene them so firme, and the bond of amitie so sta∣ble, but this that they were both godly, both wise, both vali∣ant, both resolute against Gods and the Churches enemies, the Philistims?

Verse 10. The heart knoweth the bitternesse of his soule, and a stranger shall not meddle with his ioy.

THe heart of a man] That part of him which is the foun∣taine of life, and seate of affections, knoweth the bitternes of his soule, feeleth inward anguish, and hath experience of pearcing sorrowes: the meaning is that the feares and heart griefe of them that haue a troubled conscience, are more felt of themselues, then knowne to others. And a stranger, any o∣ther besides himselfe shall not meddle with his ioy: cannot di∣scerne how great his comfort is, being the same that S. Peter calleth, an vnspeakable ioy. No griefe is so great, as that which* 1.5 lieth vpon an afflicted conscience: much lesse may a sleepie conscience (which neuer yet apprehended the hideousnes of sinne, the heate and flame of Gods indignation, and the insuf∣ferable torments of damnation) be able to conceiue what a heauie burthen an afflicted soule doth goe vnder: neither is it possible for him (whose heart the Lord hath not refreshed with the remission of sinnes, and the sight of his gracious pre∣sence, and the fruition of Christ, and the assured hope of eter∣nall happinesse) to comprehend what admirable consolations he that is soundly humbled, doth enioy after his anguish and terrors.

Verse 11. The house of the wicked shall be destroyed: but the tabernacle of the righteous shall florish.

THe house of the wicked] The wicked himselfe & his whole estate, shall be destroyed; shall be ouerthrowne and roo∣ted out by the curse of God: either suddenly, and all at once; as it is to bee seene in some, or in continuance of time, and by

degrees, as it falleth out to others. But the tabernacle of the righteous, his habitation himselfe; and those things which be∣long vnto him, shall florish, shall be blessed of God and made prosperous. For the one hath all the threatnings of the law, and the curses of the Almightie directed against him, and who can repell the force and violence of such artillerie? And the other is planted, watered, and preserued by Gods owne hand, and therefore he is vndoubtedly well rooted, and happie. The former part of the verse is a simile taken from castles or buil∣dings assaulted with enemies; and the latter is a metaphor from trees and plants commodiously growing.

Verse 12. There is a way that seemeth right to a man: but the issues thereof are the waies of death.

THere is a way] Namely, a lewd and sinfull course of life, that seemeth right to a man, which wicked men perswade themselues to be free from dangers. It is agreeable to their lusts and carnall reason, it maketh either for their pleasures, or profits: they haue been long acquainted with it; they haue found prosperous successe by it; they see the greater persona∣ges, and number of men to trauell in it; and therfore conclude of safetie therein. But the issues thereof are the waies of death: it is certaine that the beginning of it, and first step into it, did tend to death; but when they haue proceeded in it, they shall come at the last to their iourneys end, and that is to be destroi∣ed for euer.

Verse 13. Euen in laughing the heart is sorrowfull, and the end of that mirth is heauinesse.

THis is to bee vnderstood of the vngodly, and such as are priuie to themselues of some great euils; who euen in laughing, amidst their sports and greatest delights, haue gri∣pings of feares, and vexations in their hearts. And the end of that mirth is heauinesse, when their pleasures are ended their paines will begin: their mirth was mingled with many secret

heart-bitings, but their sorrow shall be pure of it selfe, without all mixture, and haue neither hope nor comfort to delay the bitternesse of it. The former condition of the godly, that wherein they liued before their deliuerance by Christ was confirmed vnto them, is a paterne of the present estate of the wicked, and it we haue related vnto vs by the holy Ghost him∣selfe, saying, that through feare of death, they were all their life* 1.6 time subiect to bondage. Now if the case of such be no better, euen then when it is at the best, what will become of them at their death, and after, before the iudgement seate of Christ, and eternally, when they shall lie vnder the wrath of God, and suffer the ful and perfect punishment of al their rebellions? If a malefactor be affrighted amongst his companions, where seemeth to bee nothing but safetie, before his apprehension, shall hee be able to behold the face of the Iudge, to heare his sentence of condemnation, and to endure the execution and punishment of death without terror and torment?

Verse 14. He that is of a froward heart, shall be satiate with his owne waies: and a good man with that which is in him.

HE that is of a froward heart,] Which setteth his heart vp∣on lewdnes and euill, and declineth euery day, waxing worse and worse, shall be satiate with his owne waies, euen sated and filled full, with the plagues and iudgements which his owne deserts shall draw vpon him. And a good man with that which is in him, shall abundantly enioy both inward comforts, and outward happinesse, for his constant vprightnesse, and ho∣ly behauiour. For as the waies of euery man be disposed ac∣cording to his heart, so doth the Lord yeeld retribution to him for recompence, answerably. The more euill hee findeth to be in any, the more iudgements hee will heape vpon him; and as others haue their soules seasoned with vertue, grace, and sinceritie, the greater measure of blisse and felicitie they shall receiue at his hands.

Verse 15. The foolish beleeueth euery thing: but hee that is prudent taketh heed to his steps.

THe foole] He that is sillie for his owne soule, and ignorant without vnderstanding of the matters of God, beleeueth euery thing, rashly giuing credit to euery vaine tale that is told him: and hearkning to euery deceiuer that misleadeth him. But a prudent man, he that is of a setled iudgement, and pro∣uident for his owne safetie, taketh heede to his steps, examineth first what waight and soundnes there is in that which is spo∣ken, before hee consent to it, either in perswasion or practise. And this sentence hath place especially in point of greatest importance, and of highest nature, such as tend to the seruice, or dishonour of God, such as concerne the euerlasting wel∣fare or woe of man: in these the foole hath his eares open to all, or much that is affirmed, excepting the truth, an impostor, the messenger of Satan, a champion for sinne shall be heard, when a faithfull Minister of God, bringing cleere warrant for his sayings, shall be reiected. And in these a godly wise man will be considerate, he will not embrace all that a seducer will be re••die to deliuer: hee will not set his foote in the waies of sinne, wherein deceiuers sollicite him to tread. Whosoeuer will preuaile with him in these materiall causes, must produce his witnesse, euen Gods owne testimonie, either directly, or by consequent, to confirme his saying.

Verse 16. A wise man feareth, and departeth from euill: but a foole rageth and is carelesse.

A Wise man] He that is religious, and truly godly: when he is rebuked or heareth Gods threatnings, or beholdeth Gods iudgements, or foreseeth plagues to come, by the pre∣sent view and sight of sinne, feareth, his heart trembleth, both in respect of Gods displeasure, and the mischiefe like to fol∣low, and departeth from euill, both purgeth his heart by humi∣liation, and redresseth his way by reformation. But the foole

rageth and is carelesse: a sinfull person scorneth when he is re∣p••••••ed, and p••••••umeth of impunitie and freedome from all pe∣••••••s•• 〈◊〉〈◊〉 at him that giueth the admonition, and fa∣uou••••th the sinne which is reproued, and therefore frequen∣teth the practise of it the more, and with greater liking, rather then departeth from it.

Vers. 17. He that is hastie to anger committeth folli••, and he that plotteth mischiefe is hated.

HE that is hastie to anger, is suddenly moued to distempe∣red passions, before hee hath aduisedly examined the cause of offence: committeth folly, breaketh out into some ab∣surditie or iniustice by word or deed: and he that plotteth mis∣chiefe, which dissembling his displeasure, intendeth reuenge, and setteth his thoughts on worke how to effect it: is hated, is abhorred of God, and detested by those that finde out his malitious practises. His waspish and chollerick humour hath drawne him into sin against God, and malitiousnes towards his neighbour: and therefore as hee exerciseth the workes of vniust hatred, being an aduersarie to the Lord, and righteous men, so he causeth himselfe to b••••••stly hated, and dealt with∣all as an odious miscreant.

Verse 18. The foolish doe inherit folly: but the prudent are crowned with knowledge.

THe foolish] Such as will learne no wisedome, nor practise any goodnes, inherit folly; shame and other punishments are due vnto them for their ignorance and sinfulnes, and shall in time also light vpon them. But the prudent are crowned with knowledge, such as are discreete and godly wise, shall receiue the glorious fruite of their vnderstanding and obedience. For by being crowned, is meant commonly in the Scriptures, ho∣nour and dignity: and for the certaintie of the reward on both sides, he speaketh of that which is to come, as if it were pre∣sently performed.

Vers. 19. The euill shall bow before the good, and the wicked at the gates of the righteous.

THe euill shall bow before the good] Sinfull persons shall be depressed and brought downe, and godly men exalted and raised vp: they shall crouch in token of submission, and these shall haue obeysance done to them in token of honour. And the wicked at the righteous: the meaning is, that good men shall not onely be greater then the euill, but such as the euill must be driuen to seeke vnto for helpe and fauour: as su∣ters vse to wait at the gates of a great personage, till either he come forth, or they bee let in, and admitted to his presence. This abiection of the wicked, and aduancement of the godly, is not generall to all in this life, notwithstanding it often be∣falleth many; but at the day of the Lord euery sinfull wretch shall be taken downe with miserable debasement, and euery faithfull Christian shal be exalted to a glorious dignity, when the one sort shall stand at the barre & be arraigned, and con∣demned with the diuels; and the other sit, as it were at the bench, with Iesus Christ, and be made their Iudges.

Vers. 20. The poore is hated, euen of his owne neighbour: but the friends of the rich are many.

THe poore, he that is fallen into pouerty, or disgrace with great personages, is hated of his neighbour, they that dwel by him: and his kinsfolkes and old acquaintance, and such as were wont to be familiar with him, being yet but carnall men, will alter their countenance and behauiour towards him, and picke quarrels against him, and take any occasion to alienate themselues from him. But the friends of the rich are many: di∣uers fawne on the wealthie, and flatter them, and make a faire shew of loue and good will; when as notwithstanding they beare no such affection to them in their hearts.

Vers. 21. He that despiseth his neighbour is a sinner: but hee that sheweth mercy to the poore, blessed is he.

THis verse dependeth on the former, wherein was declared the property of fleshly men, which will despise their friends & neighbours in their necessity: and here is set downe their state and condition which shew such vnfaithfulnes, that he which doth despise his neighbour when hee is poore and distressed, shall be a sinner; that is, shall be charged with sinne,* 1.7 and conuicted of it, and plagued for it. The same word is so taken in the booke of Kings: where Bathsheba telleth Dauid,* 1.8 how needfull it was for him to appoint his successor before his death, Else, saith she, when my Lord the King shall sleepe with his father, I and my sonne Salomon shall be sinners: that is, shall be counted as guiltie persons, and punished as offenders. Now this is illustrated by the contrary, the great reward which they shall receiue that pitie poore men in their afflicti∣ons, and seeke to relieue and succour them in word▪ deed, and countenance: they are pronounced blessed, such as shall abun∣dantly partake of Gods fauours and mercies.

Vers. 22. Doe they not erre that imagine euill? but to them that thinke on good things shall be mercy and truth.

THe question is not moued heere in way of doubting, as though it were vncertaine whether they that studie to do euill should speed euill or not, but of assurance that they shall certainly faile of their hope and expectation. And therefore the interrogation is put for a confident asseueration of that which is affirmed: that neuer any wicked man could obtaine his hope to his contentment in his sinfull deuices. Either hee commeth too short of y^t which he concludeth to do, or misseth of that happinesse which he looked for in his exploits, or fal∣leth into those troubles which he neuer stood in feare of. But to them that thinke on good things, which set their minds to

meditate of performing good seruices to God and his people, in the best manner, to them shall be mercy and truth: the mer∣cy of God shall be manifested by the multitude of his bles∣sings vpon them, and his truth declared by the fulfilling of his promises to them.

Verse 23. In all labour there is abundance: but the talke of the lips onely bringeth want.

IN all labour] In euery honest vocation wherein a man shall diligently and faithfully employ himselfe, there is abun∣dance, a competent measure of prouision to bee found for his owne maintenance, & a surplussage to bestow on other good vses. But the talke of the lips only, bare and vaine words, when a man will labour with his tongue, and let the rest of his mem∣bers be idle: when the mouth shall bee readie to discourse of his businesse, but the hands be negligent to performe it; when words alone shall bee vsed in stead of workes, that bringeth onely want, filleth him with need and pouerty.

Vers. 24. The riches of the wise are their crowne: but the foo∣lishnesse of fooles remaineth follie.

THey which haue wealth with godly wisedome, are made the more honourable by it for their credit; for so much the word crowne, doth often import in the Scriptures. And though sinfull fooles haue neuer so great abundance of ri∣ches, they nothing auaile them against their foolishnesse. They bee as ignorant and more wicked then if they possessed no∣thing: their leaudnesse is not made the lesse grieuous and damnable by their great substance: and their absurdities bee more seene, and noted to their shame, then if they liued in a poore estate and obscurely.

Vers. 25. A faithfull witnesse deliuereth soules: but a de∣ceitfull one forgeth lies.

A Faithfull witnesse] Which both hath sure knowledge of that which he affirmeth, and an vpright heart to doe ser∣uice

to God, and good to his brethren by his testimonie, de∣liuereth soules, endeauoureth by declaring the truth to helpe innocent men out of their troubles, and infamie whereinto they are fallen, or like to come by vniust accusations, or false surmises of them. For by soules, in the Scriptures is often meant the persons of men. As Exod. 1. 5. All the soules that came out of the loynes of Iacob, were ••euentie soules. But a deceitfull one, a false witness••, or craftie accuser, forgeth lies, as somtimes hee peruerteth the truth, and abuseth it to crosse iustice and true dealing; so if that will not be for his turne to effect his purp••••e, then he inuenteth a lie, and setteth a colour vpon it to destroy or molest his harmelesse neighbours. For here doth the holy Ghost oppose the deceitfull to the faithful, and forging of lies, to deliuering of soules, in regard of the ef∣fect that it worketh, because by that meanes many men are brought to danger and destruction. And as this is vnderstood of the whole man, that a faithfull witnesse will deliuer him; so it is true concerning the part of man, the soule so properly called, that a faithfull witnesse, either Minister, or priuate per∣son, according as opportunity serueth, will specially labour to deliuer the heart from sinne, by testifying the truth of God a∣gainst it, and so preserue his brother from destruction. This is according to that which Saint Iames speaketh: Brethren, if any of you haue erred from the truth, and some man hath conuer∣ted* 1.9 him; let him know, that he which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes. On the other side, the false Prophets, and seducers of all men, are the most deceitfull and dangerous, and doe greatest mischiefe with their corrupt do∣ctrine and pestilent errours. The sense of this verse is agree∣able to the sixth verse of the twelfth chapter, where it is said, that the talking of the wicked, is to lie in waite for blood: but the mouth of the righteous will deliuer them. There it was ob∣serued, and heere it is confirmed that wicked men mix their crueltie with craft and falshood: For they lie in wait for blood, and they are deceitfull, and forge lies. And that a good man will haue a good word readie to helpe them that are oppres∣sed.

For the mouth of the righteous wil deliuer them, and a faith∣full witnesse will deliuer soules.

Vers. 26. In the feare of the Lord there is assurance of strength, and he will be a refuge for his children.

IN the feare of the Lord] In soundnesse of religion, and true godlines, there is assurance of strength, certainty of defence both for soule and body. And hee will bee a refuge for his chil∣dren. This is added to the former clause, as a reason for con∣firmation of it. Godly men must needs be in good safety, be∣cause they be Gods children, whom he in Christ hath begot∣ten to himselfe, by the immortall seed of the word, and hee doth perpetually protect all his sons and daughters.

Vers. 27. The feare of the Lord is a welspring of life to auoid the snares of death.

AS religion was cōmended in the former verse to be for∣cible for the defence of them that imbrace it; so in this it is declared to be comfortable to them, and profitable, as ap∣peareth by the similitude of a welspring, whereof there was great vse in those hot countries, for the refreshing of men and cattell that were thirstie: and the moystening of the earth, to make it the more fruitfull. And therefore it was giuen for a principall praise to the land of Canaan, that it was a good l••nd, in the which were riuers of water and founta••nes, &c. And* 1.10 Achsah the daughter of Caleb, made a request to her father to giue her a blessing, that is, to doe her a speciall fauour: which was, that as hee had bestowed vpon her a drie coast, a barren field, so he would also giue her springs of water, a more fertile* 1.11 peece of ground, which he accordingly yeelded vnto her. And it is called a Welspring of life, both for the constant fulnesse of it, as neuer failing, as also in respect of the gratious effects thereof, because that blessednesse in this life, and eternall life in the world to come, doth abundantly proceed from it. To auoid the snares of death: that is, it both giueth men instructi∣ons,

and worketh in them a care to flie from sin, whereby they would be otherwise intangled to destruction. The same words are in the 13. chap. vers. 14. where they haue been already expounded.

Vers. 28. In the multitude of the people is the honour of a King: and through want of people, commeth the destruction of the Prince.

IN the multitude of the people] When the number of the sub∣iects are encreased and prosper, it is both for the glory and safety of the Prince. And through want of people, when they are few and feeble, commeth the destruction of the Prince: hee is exposed to perils, as wanting power to defend his state and territories; and to contempt also, contrarie to the honour be∣fore mentioned. Both the former clause of this sentence, and the latter are most truly verified, when Princes are agents in the multiplying or diminishing of their subiects. That King is duly honoured who by his mercy, wisedome, fortit••••e and good gouernment, procureth the welfare and encrease of his people: and he is subiect to ignominie and mischiefe, which through tyrannie and oppression doth cause the number of them to decrease.

Vers. 29. He that is slow to wrath is of great wisedome: but be that is of a hastie minde exalteth follie.

HE that is slow to wrath] Which is able to master the rage of his affections so, that he will not bee carried away to distemper; contrary to the rules of lawfull anger, is of great wisedome: hath receiued from aboue in his heart, that pure,* 1.12 peaceable, and gentle wisedome, which Saint Iames speaketh of; and doth also declare the same by his long sufferance and patient forbearance, when by indignities and wrongs hee is prouoked. But he that is of an hasty mind, being rashly mo∣ued to passion, without due cause of displeasure, or immode∣rately offended, when the fault deserueth not so much anger;

exalteth follie; doth openly commit it, as though he would lift it vp that all men might see it.

Vers. 30. A sound heart is the life of the flesh; but enuie is the rotting of the bones.

A Sound heart] That is, a tender, kind, and compassionate heart toward them that be in afflictions, with a desire to relieue and succour them: for the word signifieth an healing heart, such a one as wisheth well to them, and studieth how it may best comfort them, so free it is from euill will and despite, and grudging at other mens good estate, is the life of flesh, bringeth health and soundnesse to the whole man that hath it. But enuie is the rotting of the bones; it is painful to the mind, and hurtfull to the body, and will quickly consume a man, and bring him to his end, as the diseases which lie in the bones, and eate vp the marrow.

Vers. 31. Hee that oppresseth the poore, reprocheth him that made him: but he that sheweth mercy to the poore, doth honour him.

BY poore] Hee meaneth, not only such as liue in want and penurie; but those which are vnder the burthen of any o∣ther afflictions, and vnable to defend themselues: and by op∣pression, he vnderstandeth all kind of hard dealing, whether it bee by craft or force, or false accusations and slanders, or bitter and contumelious speeches to bring them into con∣tempt or hatred: Hee that thus wrongeth any distressed person, reprocheth him that made him: that is, the Lord who hath allotted to him that poore estate. But hee that sheweth mercy to the poore, which doth good, and mini∣streth comfort to them that are in misery, by helping the Lords seruants, declareth his loue and estimation of the Lord his master.

Verse. 32. The wicked man is pursued in his miserie: but the righteous hath hope in his death.

THe wicked is pursued] The word which we translate pur∣sued,* 1.13 signifieth to be thrust at, or to throw downe: mea∣ning, that when his calamity once beginneth, he shall be dri∣uen on forwards vntill he fall into destruction. But the state of the righteous is contrary, for he hath hope, that is, not onely confidence and good expectation, but refuge and deliuerance in greatest extremities, yea in the very danger and torment of death it selfe, yea then especially, and more then euer at any time before.

Vers. 33. Wisedome resteth in the heart of him that hath vnderstanding: but that which is in the heart of fooles shall bee knowne.

WIsedome] That is, holy and heauenly wisedome and grace, resteth in the heart, (continueth therein, and dwelleth as in her house and habitation) of him that hath vn∣derstanding: namely, of euery such one as is of sound iudge∣ment and sincere affection. And that which is in the heart of fooles shall be knowne: that sinfulnesse and corruption which they nourish in their soules, and take pleasure in, will breake out and discouer it selfe at one time or other. The agreement of the two causes together will the better appeare, if that bee supplied which is vnderstood in each of them, which may bee in this manner; Wisdome resteth in the heart of him that hath vnderstanding, and will be manifested; and follie inhabiteth in the heart of fooles, and shall be knowne.

Vers. 34. Iustice exalteth a Nation: but sinne is shame to the people.

IVstice] That is, true religion, and obedience to Gods holy commandements, and the enacting, & executing of whole∣some

lawes doth exalt a nation; causeth the inhabitants of well ordered Common-wealths, and countries, and cities, and townes, to prosper, and bee commended. But sinne practised and not punished, is a shame to people; it bringeth to contempt, and maketh them infamous, and draweth downe iudgements on the places where it is committed and tollerated.

Vers. 35. The fauour of a King is toward a wise seruant: but his wrath shall be toward him that causeth shame.

THe fauour of a King, &c. Euery wise king, and all other godly great personages, will take delight in, and shew countenance vnto their seruants, or officers, or any other that depend vpon them, so farre as they shall finde them diligent, obedient, discreet and trustie: and therefore will also be rea∣die to reward them, according as their faithfull seruice shall deserue. But his wrath shall be towards him that causeth shame. He that by folly offendeth his gouernour; especially if he dis∣credit him and his house, by lewd pranks and misdemeanours, must look to feele his masters displeasure, and that with frow∣ning checks, chiding, punishment, or displacing.

Notes

• * 1.1

  Psal. 78. 34. 36.
• * 1.2

  Matth. 7. 8.
• * 1.3

  Prou. 2. 3. 4. 5.
• * 1.4

  Ialits.
• * 1.5

  1. Pet. 1. 8.
• * 1.6

  Heb. 2. 15.
• * 1.7

  Chotae.
• * 1.8

  ••. King. 1. 21.
• * 1.9

  Iam. 5. 19. 20.
• * 1.10

  Deut. 8. 7.
• * 1.11

  Iosh. 1. 5.
• * 1.12

  Iem. 3. 17.
• * 1.13

  Iiddache.