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

CHAPTER. XX.

Vers. 1. Wine is a mocker, and strong drinke is raging, and whosoeuer is deceiued thereby, shall not be wise.

WIne] Needlesly, or immoderately taken, is a moc∣ker, maketh him a mocker which intemperate∣ly abuseth it: and strong drinke is raging, cau∣seth them that are ouer-gone therewith, to brawle, contend, breake forth into outrage, and goe together by the eares. And whosoeuer is deceiued by it, enticed by the colour, or tast of it, to exceed in it, by drinking too often, or too much, shall not bee wise, either with diuine wisedome, or humane, but shew himselfe a foole, and reape the fruit of his follie.

Vers. 2. The feare of the King is like the roaring of a Lion: he that prouoketh him to anger, sinneth against his owne soule.

THe feare of the King] His wrath, which striketh a terrour into their hearts, with whom he sheweth himselfe offen∣ded, is like the roaring of a Lion, very fearfull and dangerous: he that prouoketh him to anger, which incurreth his indigna∣tion by disobedience, or any ill demeanour, sinneth against his owne soule, not onely defileth his soule with the transgression of Gods holy Law, but putteth his life in great perill, and ex∣poseth the same to the sentence of death.

Vers. 3. It is an honour for a man to cease from strife: but e∣uery foole will be medling.

IT is an honour for a man] It maketh for his praise, and pro∣cureth the tongues and hearts of men to giue him a good testimonie, to cease from strife, either not to enter into it at all, if vpon good conditions, without wrong to Iustice, or righte∣ous cases meet to be maintained, he may bee freed from it, or else to breake off, and put an end thereto, with as much celeri∣ty as may be conuenient: but euery foole will be medling, such as are vnwise on the other side, doe loue contentions, and de∣light to bee stirring and striuing vpon euery slight occasion. Thus standeth the opposition: It is a mans honour to cease from strife, and euery wise man will endeauour to keepe him∣selfe quiet: but is a mans reproch to be contentious, yet euery foole will be medling.

Vers. 4. The slothfull will not plow because of winter, where∣fore he shall beg in summer and haue nothing.

THe slothfull will not plow because of winter] Heere is a de∣scription of a tender and fearefull sluggard. Indeed win∣ter is cold, and the weather then somtimes biting, but yet it is a season meet for plowing, which because the aire is nipping▪

and sharp, he letteth alone; by which maner of speech is meant, that a small matter will easily stay an idle person from follow∣ing his calling, wherfore he shall beg, shall be driuen to seek re∣liefe at other mens hands, in sommer, in haruest when his neighbors that tooke paines in due time, are reaping of their commodities, and enioy plenty, which will bee the greater eye-sore and heart-griefe vnto him, because it is in the nature of sluggards to be enuious, and haue nothing, he sheweth the cause of his begging, namely, pennurie and need, when all his substance is consumed: & somtimes it falleth out also by Gods righteous prouidence, to bee the successe of his begging, that no man shall be moued with compassion towards him, to mi∣nister any, or at least sufficient food or apparell vnto him.

Vers. 5. The counsell in the heart of a man is like deepe wa∣ters, but a man of vnderstanding will draw it out.

THe counsell in the heart of a man] The secret intent of his mind and purpose of his heart, which is like deep waters, is by some diuers times so cunningly hidden, and closely con∣cealed in the secret corners and bottome of the soule, that it is a hard matter to sound or perceiue the same. But a man of vn∣derstanding will draw it out▪ he that is indued with wisedome and discretion, will discouer and apprehend what practises are in hand, and what matters are like to be attempted. So it com∣meth to passe often, but not alwaies, nor necessarily, because good men are not seldome circumuented by the wiles and craftie deuises of the wicked.

Vers. 6. Many men will boast euery one of his goodnesse, but who shall find a faithfull man?

MAny men Proud and vaine-glorious persons which are many, will boast euery one of his goodnes, will publish and set abroad the cōmendable qualities which they take to be in themselues, & the kindnes and benefits which they performe to others: but who can find a faithfull man? The interrogation

doth import an impossibility, that faithfull men are not onely rare, but none at all; yet his meaning is not absolutely that there are none faithful (for that would contradict other Scrip∣tures, which haue testified of the vprightnes of sundry good mē by name, & described the integrity of others which are not particularly mētioned) but that among these braggers, which are so forward to magnifie themselues, & celebrate their owne praises, there is not one faithfull man to be found, which doth good with a good conscience, in singlenesse of heart towards God, and loue and compassion to his brethren.

Vers. 7. He which walketh in his vprightnesse is iust: and blessed shall his children be after him.

HE which walketh in his vprightnes] That without dissimu∣lation, constantly endeauoureth to obey the wil of God, labouring to know all that the Lord requireth at his hand, and as much as he can performe, al that he knoweth, and that with desire to glorifie him, and likewise with hope to bee rewarded himselfe, is iust, perfectly righteous by the merits of Christ without him, and righteous by the worke of Gods holy spirit within him: and blessed shall his children be after him, it shall both go well with himselfe while he liueth (for so m••ch is in∣tended in this sentence, though not expresly mentioned) and with his posterity also who shall succeed him. So doth he vsu∣ally blesse his seruants, but not at all times, some being other∣wise recompensed, and not in this manner: for many godly men haue no children at all, and others leaue such behind them, as proue vnhappy and gracelesse.

Vers. 8. A King that sitteth on the Throne of iudgement cha∣seth away euery one that is euill.

A King] The supreme Magistrate principally, and others al∣so of great authority, sitting vpon the Throne of iustice, executing his office faithfully, chaseth away euery euill one, af∣frighteth leaud malefactors, and either cutteth them off, or

otherwise punisheth them, or they amend their waies, or flie out of his iurisdiction, or at the least from his presence: with his eyes, by looking into causes, and taking knowledge of of∣fences, whether it be by sight or hearing, and therwith also he daunteth the wicked that appeare before him, his lookes and countenance being terrible vnto them.

Vers. 9. Who can say, I haue cleansed my heart, •• am pure from sinne?

WHo can say] Who can truly and with good warrant affirme, I haue cleansed my heart, I haue vtterly, and for euer freed my selfe from all vnlawfull desires, delights, pur∣poses, cogitations and motions. He beginneth at the heart, be∣cause it is the fountaine, or at least the cesterne from whence corruption floweth; which yet must be vnderstood of his own natural power, and not of grace: and of perfection, and not of sincerity: for the Prophet doth truly professe that he had clean∣sed* 1.1 his heart, though in his tentation it seemed to be in vaine, which he did by the spirit of God, and in part, and by degrees, I am cleane from sin▪ my nature, soule and waies are all pure, nothing can be laid to my charge, for vnlawfull thoughts, vn∣righteous actions, vnfruitful speeches, good duties at any time omitted, or sinful works euer committed; meaning by that in∣terrogation, that no man hath power so to walke, nor any rea∣son so to boast. Notwithstanding, this is nothing against that saying of S. Paul: Who shall lay any thing to the charge of Gods* 1.2 chosen? It is God that iustifieth. For hee there speaketh of that innocency that the godly attaine vnto by remission of their sins in Gods presence, who hauing receiued satisfaction for them from Christ, imputed them to him, and fully acquitteth them: and Salomon here speaketh of another matter, that no man is throughly purged from originall corruption, and the impure humours that issue out of it. Neither let any man ob∣iect that of S. Iohn, Whosoeuer is borne of God sinneth not: for* 1.3 he speaketh not in that place of the practise, but the dominion of sin, th•••• a regenerate man yeeldeth not obedience vnto it,

as a slaue to his master, but is taken captiue, or receiueth a wound, as a souldier from his enemy.

Vers. 10. Diuers weights, and diuers measures, euen both these are abomination to the Lord.

DIuers weights] One heauier, another lighter, and diuers measures, one greater, another lesse, to buy with the greater weight, and greater measure, and to sell by the lesse or lighter, or with a iust weight and measure to sell to the wiser sort, and with the vniust to the simpler, whom they may easily deceiue, both these, and all such kinde of crafty and couetous dealing, are abomination to the Lord, such abominable iniqui∣tie as the Lord will surely and sharpely reuenge, and punish.

Verse 11. Euen a child will make knowne by his conuersation, whether he be pure, and whether his worke be right.

NEither young nor old can so lie hid, but that they will by one meanes or other, at one time or other, bewray what manner of persons they are, and what manner of deeds they doe. If any may bee vnknowne, & not made manifest in both those respects, surely those of younger yeres are most likely to bee they, who are not tried in such dealings, nor in so many matters as men of riper age, and yet here it is taught, that euen a child, a youngling, being yet tender, & not growne to mans estate, will make himselfe knowne by his conuersation, by his be∣hauior, by his gestures, by his speech, by the course of his pra∣ctises, whether he be pure, whether there be vprightnes▪ & plain meaning in him, without dissimulation, or grosse & professed leaudnes, and whether his work be right, whether that which he presently doth, be with an honest mind performed, & whether he be like to take a good course in the rest of hife to come. For euen young plants declare by their growing and budding, what trees they will proue to be, and what fruit they wil beare hereafter; so little ones often shew betimes, what expectati∣on is to be had of them: they minister matter of hope, or feare

to them that conuerse with them, and desire to see grace and pietie in them. This is a dutie laid vpon euery childe, so soone as he is of any discretion, and capable of instruction, that hee should enter foorth-with into the good way, and walke con∣stantly therein, howbeit wee confesse that many faile therein, either through want of good education, and bringing vp, or yeelding afterwards to the lusts of youth, decline and fall a∣way from this towardlinesse, which at the first appeared in them.

Vers. 12. The Lord hath made both these, euen the eare which heareth, and the eye which seeth.

HIs meaning is, that the Lord hath formed the whole man, all the parts of his body, though hee nameth onely these two, as the seates and instruments of those noble senses of bearing, and seeing, which are mentioned with them, and these, together with all the rest, he enableth and quickneth to doe their office.

Many haue eyes, and yet are depriued of the vse and benefit thereof: many haue eares, and yet are oppressed with such deaffenes, as that they vnderstand little of that which is spoken vnto them: many haue legs, and feete, and are possessed with such lamenesse, as that they can neither runne nor goe: many haue armes and hands, and yet are so full of imbecillitie, and weaknesse, with palsies, and other diseases, as that they are able to doe no manner of worke. But as the naturall vse of mans senses, and members, are of Gods creation, and by his blessing, so after a speciall manner is the spirituall, being promised as a peculiar fauour to his owne elect, who onely enioy the effica∣cie, from vertue, and fruite of his Gospell. Then (saith the Pro∣phet)* 1.4 shall the eyes of the blinde be lightened, and the eares of the deaffe be opened. Then shall the lame man leape, as an Hart, and the dumme mans tongue shall sing.

Verse 13. Loue not sleepe, lest thou come vnto pouertie: open thine eyes, and thou shalt be satisfied with bread.

LOue not sleep,] Though God grant thee libertie to take thy rest, and to refresh thy wearie body with sleepe, yet loue it not, delight not too much in it, giue not thy selfe vnto it, not vse it excessiuely, nor otherwise giue ouer thy selfe to slothful∣nes: for vnder immoderate sleepe which is one exercise there∣of, he comprehendeth all the rest, lest thou come to pouertie, this he alleageth as a reason, why he would not haue men to be too sleepy and slothfull, because such idlenes begetteth and bring∣eth forth beggerie. Open thine eyes, be watchful, and diligent∣ly apply thy businesse in thy calling: for many are too wakeful for playes, and cards, and dice, and dauncing, and drinking, and other disorders: and thou shalt be satisfied with bread, it shall goe well with thee, and by thine honest labours and industry, thou shalt possesse, if not abundance of all things needfull for thine estate, yet enough, and so much as thou shalt be content with, and by Gods blessing finde very sufficient.

Vers. 14. It is naught, it is naught, saith the buyer: but when he is gone apart, he boasteth.

IT is naught, it is naught,] Albeit the ware cheapened be good, and well worth the price demanded by the seller, yet the couetous buyer, to the end hee may get it better cheape, whiles hee is bidding money for it, dispraiseth it to the vtter∣most: but whē he is gone apart, he boasteth, after he hath bought the thing, and behinde the sellers backe, he praiseth his bar∣gaine, both for the goodnesse of the commoditie, and for the good peny-worth which he had therein. And hereby in like manner the disposition and behauiour of the seller is to be vn∣derstood, which is as forwards to extoll, and set out that which is bad, as the other to finde fault with that which is good. For if they be both false and wicked, as this testimonie concerneth

none other, they will depart with their owne, with no more truth, and equitie, then they seeke to come by another mans, and the Lord doth as much looke into, and loathe the iniustice of the one, as of the other.

Vers. 15. There is gold, and a multitude of precious stones: but the lips of knowledge are a precious Iowell.

THe abilitie, and conscience, and vse of fruitfull speaking is here commended by Comparison, being preferred before those things which are of greatest estimation in the world, there is gold, great store of it, in Mynes, in Coyne, in Plate, in Chaines, and Ornaments, & diuersly vsed, & much desired, and set by, and a multitude of precious stones, great varietie of rich Iemmes, as Diamonds, Carbuncles, Rubies, Iaspers, Saphires, Emerauds, &c. and many of the seuerall sorts of these, but the lips of knowledge, the mouth, and lips of a godly wise man, vt∣tering that sound and holy knowledge which dwelleth in his heart, are a precious Iewell, surmount, and are more worth then all the treasures before mentioned, and therefore more to be accounted of.

Vers. 16. Take his garment that is suretie for a strange man, and make him giue a pledge that vndertaketh for a strange wo∣man.

TAke his garment] Receiue a sufficient pawne of him, and prouide for thine owne indemnitie, that thou be not de∣frauded of that which thou lendest, and if no better securitie can bee giuen thee, receiue and keepe his Cloake, or Gowne, or Coate, that is suretie for a stranger, which giueth his word for such as he ought not: for some vnacquainted with vs, may bee vndertaken for in their distresses, when their neede doth iustly require that helpe, which wee cannot of our selues mini∣ster vnto them, and yet may procure by our word, at another mans hand: and some well knowne vnto vs, and of our neerest kindred, may be strangers in this case, yea the better knowne,

the more vnfit that we should promise for them, hauing expe∣rience of their vnsufficiencie, or vnfaithfulnes. And make him leaue a gage that vndertaketh for a strange woman. A strange woman in the Scriptures, is vsually and euery where, for ought we remember to the contrary, taken for an harlot, or whorish woman; the sense seemeth to bee, that if any man would offer to giue his word for an harlots debts, or take vp ought in his owne name to bestow on a whore, he should not be taken, nor haue any thing lent vnto him, without a morgage, or compe∣tent pledge, or such sound specialty, as will certainly coun∣teruaile the summe which he is bound for. The liberty and li∣mitation of suretiship hath been somwhat more spoken of in the eleuenth Chapter, vers. 15.

Vers. 17. The bread of deceit is sweet to a man: but after∣wards his mouth shall be filled with grauell.

THis whole sentence is allegoricall, wherein vnlawfull gaine is resembled to food, the delight that it first brin∣geth to the pleasant taste of delitious meates, the minde to a mans mouth, and the mischiefes that follow to grit, or little stones, which are very offensiue to the teeth. The bread of de∣d••it, all manner of maintenance, or commodities, craftily, cru∣elly, or by any vniust meanes compassed, and gotten, is sweet to a man, maketh a worlding and an vnrighteous person ioy∣full and glad: but afterwards, either in his life time, or at his death, or in the world to come, his mouth shal be filled with gra∣uell, some great and grieuous miseries shall befall him. For ei∣ther his conscience will sting and bite him, and so he shall bee vexed with feares and horrours, or else the hand of God will inflict punishment and plagues vpon him, and so hee shall bee ouer whelmed with anguish and torments.

Vers. 18. Establish thy thoughts by counsell, and by prudent aduise make warre.

HEE giueth in these words a caueat, that no man should leane too much on his own iudgement, nor too sudden∣ly

resolue on enterprises, without mature deliberation, and sound direction. Establish thy thoughts by counsell, that thy purposes be not variable and vnconstant, and that thy procee∣dings be not without prosperous successe, and so vncomforta∣ble: make as sure worke as thou canst, both to confirme thy mind, and to manage thine affaires in the best manner, and therefore communicate thy matters with such thy friends as are both wise and faithfull. And looke well to this that Gods holy word be one, and the chiefe, euen best regarded, and most obeyed of all thy counsellors, so that nothing bee practised, or hearkened to, against it. And by prudent aduice make warre, es∣pecially in all matters of weight, of which sort war is, (where∣in the estates of Countries, and the liues of many persons are hazarded) let nothing be rashly attempted, but all things well considered of, and consultation had with men of piety, vnder∣standing, skill, and experience.

Verse 19. With him that goeth about as a slanderer, disclo∣sing a secret, and with him that flattereth with his lips, ioyne not thy selfe.

ALbeit it is a good thing to take counsell, yet it is not safe for a man to communicate his affaires to all sorts of per∣sons: for if a secret bee not kept, counsell is made frustrate. Wherefore hee giueth a caueat to beware, among others, of two kinds of people especially, wherof the first are slanderers, and tale-tellers, whom (as hee did in the eleuenth Chapter, vers. 13.) he resembleth to Pedlers, who mingle sundry sorts of wares together, and goe from place to place to vtter those things which they haue receiued from others, for that they tell that to this man, which they heard of that, and wander hither and thither to gather vp tales to tell wheresoeuer they come, and commonly report them otherwise, and farre worse then they heard them; neither is there any thing that they can conceale, what dangers or mischiefes soeuer the disclosing of it will procure.

Of the second kinde are flatterers, such as will speake faire,

and gloze with their tongues, pretending loue, and professing good liking, when they doe onely sound thee to be made ac∣quainted with thy purposes.

Vers. 20. He that curseth his father or his mother, shall haue his light put in extreme darkenesse.

HE that curseth his father or mother] Which vttereth im∣precations, railing and reuiling speeches, scoffes & iests, or any manner of despitefull words against both his parents, or either of them, to their face, or behind their backes, or after what sort soeuer hee declareth by his words the bitternesse of his heart, to bring them to contempt, and to professe how lightly and basely hee esteemeth of them, shall haue his light put out in extreme darkenesse, all his prosperity, which in the Scripture is often compared to light, shall be turned into woe and misery, which is vsually tearmed by the name of darknes. And this he sheweth shall not be ordinarie, and such an affli∣ction as common faults are corrected withall, but exceeding grieuous and fearefull, as appeareth by the Epithere extreame, or as it is in the Hebrew text, the blacknesse of darknesse.

Vers. 21. An heritage is hastily gotten at the beginning, but the end thereof shall not be blessed.

AN heritage] Lands, goods, money, offices, or promoti∣ons, and the like, is hastily gotten at the beginning, is of many wicked men quickly atchiued by euill meanes, but the end thereof shall not be blessed, the issue of it shall bee vnhappy & cursed, partly in this respect that it is a snare to their soules, and stoppeth their way from eternall life, and partly in this, that it is like to be as badly spent as it was ill gotten, and hee that rose vp to wealth so suddenly, may as suddenly, or by lei∣sure fall into want; as it is said, that a man with a wicked eye* 1.5 hasteth to riches, and knoweth not that pouerty shall come vpon him. And the thoughts of the diligent doe surely bring abun∣dance:* 1.6 but whosoeuer is hasty, commeth surely to pouerty, and

partly in this that it bringeth them many perturbations and troubles whiles they retaine it.

Vers. 22. Say not, I will recompence euill, waite on the Lord, and he will saue thee.

SAy not, I will recompence euill] Be so farre from reuenging thy selfe indeed, for iniuries done vnto thee, as not in words to threaten, or in minde to purpose any vengeance. But waite on the Lord commend thy cause vnto him, and stay his leisure till he deliuer thee, and he will saue thee, he saith not, hee will reuenge thee, and plague them, though he will do so, vn∣lesse our aduersaries repent, yet he would not haue vs so much to thinke of, or desire that, as to put our trust in him, referring our selues wholly to that which seemeth him good to doe, without desiring hurt to them which do vs hurt: defence and saluation to our selues is that which wee must seeke for, and* 1.7 pray (as our Sauiour both did and taught) that our enemies may rather be pardoned then punished. Now these words arē added to the former, both as a reason thereof, and an answere to an ob••ection that might bee vrged, or at least conceiued a∣gainst the Precept in the first clause: If I reuenge not wrongs, I shall be vndone with wrongs, euery man will boldly tread vpon me. Nay, saith hee, there is no such perill, the Lord will take the cause into his hand, and helpe thee, and though it bee not so apparant at first, yet thou shalt perceiue it at last that he is thy protector, it being his office to defend the innocent, and oppressed. And whereas it is said that he will saue such as waite vpon him, it is not so to be vnderstood, that hee will al∣waies deliuer them that are wronged from their present mo∣lestations and troubles, that the aduersarie shall be compelled to surcease his practises: for many are vexed and pursued as long as they siue, and yet depend vpon God with faith and pa∣tience: but though they continue in afflictions til their death, yet herein they finde him true of his promise, that hee maketh them ouercome their enemies, and aduersities, and are victori∣ous by faith and patience, and thereby obtaine eternall sal∣uation,

to the which the children of God ought principally to aspire.

Vers. 23. Diuers weights are abomination to the Lord, and deceitfull balances are not good.

DIuers weights are abomination to the Lord] The Lord doth hate the sinne which is committed by making of greater and smaller weights and measures, whereby men are defrauded of their right; and as he detesteth the sinne, so will he plague the sinner, and make him taste of his displeasure, and deceitfull balances are not good. Balances by which men vse to deceiue, as being too little, or too great, or any way fraudu∣lent, are not good, neither be they allowed as lawfull and war∣rantable, but condemned as vniust and sinfull, neither bring they any profit to those that vse them, though for a time they seeme gainfull vnto them, but turne to their hurt and detri∣ment, as at last they shall find in their estates, or consciences.

Vers. 24. The steps of man are of the Lord: and what doth a man vnderstand of his way?

THe steps of man are of the Lord] The Lord by his proui∣dence hath the appointment of the cogitations, purposes, actions, and speeches of all men, together with the successes, and euents of al that they deale in, their goings out, their com∣mings in, their mouings and stirrings are not by their owne strength, but by the power and will of the Almighty: a child that cannot go alone, but is borne in armes, hath not so much assistance from the Nurce or keeper to vphold him, or to teach him how to goe, or set his foot forwards, as the wisest, or strongest receiueth from God, And after a speciall manner by his grace and spirit, hee directeth and guideth the hearts and waies of his people for his owne seruices, and their saluation. And what doth a man vnderstand of his way? Who hath wisedome and knowledge of himselfe rightly to order his affaires, and to discerne the effects and issues of that which hee

taketh in hand, and to foresee the things which shall be∣fall him.

Vers. 25. It is a snare for a man to deuoure that which is san∣ctified, and after the vowes to call backe.

IT is a snare for a man] This sacriledge described in the words following, is passing dangerous, tending to the de∣struction of the partie committing it, as the food vnder the net, or within the compasse of the grinne, doth to the slaugh∣ter of the birds, and the baite vpon the hooke to the death of the fish, to deuoure that which is sanctified, to peruert those things which are by Gods ordinance appointed for his ser∣uices, from the right vse of them, to his owne priuate gaine and commoditie. When this Scripture was written, diuers things were vnlawfull for any to eate, but for the Priests and Leuites onely, vnlesse it were in case of necessity, as the shew∣bread, and sundry oblations in the Temple, and tithes, and first fruites of trees, &c Now he alludeth thereunto, and compre∣hendeth vnder these all other things of like vse, and destinated to the same maine end, to serue for his worship. And it is not onely sinfull and perillous to robbe God of those things which himselfe doth chalenge, or his seruants haue dedicated to him, but to detaine, or seeke to recouer againe that which our selues haue voluntarily couenanted with our lips, or harts to giue vnto him, or to any good vses. And therefore he saith, after the vowes to call backe, either to wish the vow vnmade, or to withhold the thing which in heart hath been vowed, or in speech promised to him.

This God forbiddeth in his law, wherē he saith: If thou hast* 1.8 vowed a vow vnto the Lord, deferre not to pay it: for the Lord thy God will require it of thee, and it will bee a sinne in thee: but if thou abstainest from vowing, it shall not be a sinne.

Verse 26. A wise King scattereth the wicked, and turneth the wheele ouer them.

A Prudent gouernour is in this sentence compared to a skilfull Husbandman: for as the Husbandman winnow∣eth

or fanneth the corne, to the end the chaffe may be seuered from the pure graine: so a wise King, or godly Magistrate scattereth the wicked, breaketh the knot of drunkards, game∣sters, theeues, robbers, seditious persons, and other malefa∣ctors, and turneth the wheele ouer them, inflicteth sharpe pu∣nishments vpon them, as they vsed in those countries to beat out the hard corne with a cart wheele, as may appeare by the testimonie of the Prophet Isaiah, who resembling the Lords moderate and wise proceedings to that course which the th••esher taketh in dealing with his corne, saith: Fitches are not threshed with an iron instrument, neither shall a cart wheele* 1.9 be turned about vpon the Cummin, but the Fitches are beaten out with a staffe, and Cummin with a rod. ••read corne when it is threshed, he doth not alwaies thresh, neither doth the wheele of his cart shall make a noyse, neither will hee breake it with the teeth thereof.

Vers. 27. The light of the Lord is the breath of man, and searcheth all the bowels of the bellie.

THe light of the Lord] That grace which out of his loue, he worketh by his word, and infuseth by his spirit, is the breath of man, the very life and felicity of a godly man, and searcheth all the bowels of the bellie; findeth out most deep and secret things: it causeth him to know the hidden counsels of God, and the state of his owne soule: for as the word is a dis∣cerner of the thoughts and intents of the heart, so it informeth* 1.10 the man in whom it dwelleth with the nature and quality of the same, that he may iudge himselfe with righteous iudge∣ment, discouering his corruptions to be corruptions, and his graces to be graces, that hee shall neither approue of the one sort as if they were vertues, nor condemne the other for illu∣sions: or at least (though sometimes Gods children in tenta∣tions doe faile on both sides) yet they be easily reduced from their errour by the ministery of the word, or by wholosome conference with godly Christians: whereas the hearts of the wicked wanting this light, are like darke chambers locked vp

from themselues, that they could neuer looke into them (for the word which we translate bowels, doth signifie chambers) and they doe with no more sound vnderstanding apprehend, either the mysteries of saluation, or the constitution of their owne soules, then with their bodily eye they can see what is in their intrels and belly.

Vers. 28. Mercy and truth preserue the King: for his throne shall be established with mercy.

MErcy] Pity and compassion towards such as are oppres∣sed, and mildnesse and lenity towards penitent offen∣ders, and benignity and kindnesse, so far as opportunity ser∣ueth to shew the same towards all loyall subiects: and truth, administration of Iustice, whereby euery one hath his due: good men encouragement; euill men correction: and all men the enioyment of those things which are their owne, and by right appertaine vnto them: preserue the King, procure the safety of person, state, and honour, both of Kings, and all o∣ther great personages in authority: for his throne, his kingly dignity and power, wherof the throne is a signe and represen∣tation, shall be established▪ made the more sure; and continued the longer to himselfe or his posterity, by mercy, associated with truth and righteousnesse: for as here he expresseth that, and intendeth the other, so elsewhere he expresseth the other, and that is intended, as chap. 16. vers. 12. It is an abomination for Kings to commit wickednesse: for the throne is established by iustice.

Vers. 29. The glory of young men is their strength, and the honour of the aged is the gray head.

THe glory of the young is their strength,] It is an ornament vnto them, and praise for them to be strong, valiant, and full of agility and courage, if they vse these gifts well, and ex∣ercise them profitably in their callings, and for the good of the Common-wealth wherein they liue: for otherwise if they

be boysterous, violent, and giuen to fighting and quarrelling, especially if they imbolden themselues therewith, to robbe∣ries, or such like villanies, they are no more commendable in them, thē is the strength of great Beares, or other wild beasts which are noysome and hurtfull: Goliah, and Og, and the A∣nakims, and other Giants were tall men, yea huge and strong, and yet are neither praise worthie, nor praised: and the honour of the aged is the gray head, the white haires which publish their anciencie, and the multitude of yeeres which they haue liued, doe bring credit and reuerence vnto them, so that they be garnished with grauity, wisdome, and other vertues, as it is said, Old age is a crowne of glory, when it is found in the way of righteousnesse. chap. 16. vers. 31.

Vers. 30. The blewnesse of the wound serueth to purge the e∣uill, and the stripes within the bowels of the bellie.

THe blewnesse of the wound,] Sharpe corrections, and se∣uere punishments which are argued by the effects, or signes thereof, serueth to purge the euill, is the ordinance of God, together with rebukes and instructions, to draw diuers persons that will not otherwise be reclaimed out of their sins, and the stripes within the bowels of the bellie, such strokes as pierce inwardly, and make the heart to ake: not that in cha∣stising it is lawfull to strike so hard, or so much, or to vse such rods, or scourges as will pierce into the intrailes; for that were to indanger life, and to put to death, but hee sheweth the manner how the euill is cured, where the correction taketh good effect, that it entreth into the inward parts, affecteth the soule with sorrow and feare, and not only the body with pain and smart: that the mind is no lesse touched with it then the flesh. In this sense was the same word vsed in the seuen and twentieth vers. The light of the Lord searcheth into the bowels, or chambers of the belly.

Notes

• * 1.1

  Psal. 73. 13.
• * 1.2

  Rom. 8. 33.
• * 1.3

  1. Ioh. 3. 9.
• * 1.4

  Isai. 35. 5. 6.
• * 1.5

  Prou. 28. 22.
• * 1.6

  Prou. 21. 5.
• * 1.7

  Mat. 5. 44.
• * 1.8

  Deut. 23. 21.
• * 1.9

  Isai. 28. 27. 28.
• * 1.10

  Heb. 4. 24.