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

CHAPTER. XXVII.

Vers. 1. Boast not thy selfe of to morrow: for thou knowest not what a day may bring forth.

BOast not thy selfe,] Presume not too farre of any thing that thou wilt doe, haue, or enioy, of to morrow, of the time to come, how farre off, or neere soeuer: for it is the phrase of the Scripture to call that which is future, and to come, by the name of to morrow; When thy sonne shall aske thee to morrow,* 1.1 saying, What is this? Therefore no man ought to be confident of that which shall be hereafter. Dauid acknowledgeth him∣selfe to be too bold, and that therfore he was worthely corre∣cted for it, when he bragged in this maner, I said in my prospe∣rity I shall neuer be moued: the reason why thou shouldest not thus boast, is from the vncertainty of all future euents: because thou knowest not what a day may bring foorth, what things may fall out this day to preuent all thine expectation to morrow, or what may come to passe to morrow, cleane contrary to that which thou didst expect this day. The day is said to bring forth by a comparison taken from women with child, or crea∣tures great with yong: because time trauelleth with the Lords decrees, and in their season bringeth forth the same, euen as a woman doth her babe, or little infant, and what shall bee borne at any time, none in the world doth know: euery day, and euery night, and euery houre, and euery moment is bring∣ing forth such a birth, as all the world is ignorant of: because Gods purposes are knowne to himselfe, and concealed from his creatures: the accidents, and occurrents of this life, are so hidden from men, that they cannot conclude vpon warrant and certainty what shall be anone, who knoweth whether his life will last till anone: little dreamed Haman that purposed to be so merrie at the Queenes feast, that hee should be hanged

before his dinner time was past. Therefore S. Iames taxeth those who are so large in promises, for their owne good speed and commoditie in their traffique, and merchandise: saying, Goe to now yee that say, to day, or to morrow, wee will goe into such a citie or country, and continue there a yeere, and buy, and sell, and get gaine Whereas ye know not what shall be on the mor∣row: For what is your life, it is a shadow, &c.

Vers. 2. Let another man praise thee, and not thine owne mouth; a stranger, and not thine owne lips.

LEt another man praise thee,] So behaue thy selfe, and or∣der thine affaires, as that thou maiest giue cause to ano∣ther to praise thee, though that bee not the end which thou aimest at, nor the purpose of thy well doing, and not thine owne mouth, thou thy selfe with thine owne mouth, a stranger, any other besides thy selfe, and not thine owne lips, namely, the words which thy lips doe vtter: for it is a very vnseemly thing for a man to applaud his owne doing, if the seeking of praise from other be condemnable, and worthily condemned of our Sauiour in the Pharisees: much more absurd it is to giue com∣mendations of himselfe vauntingly, to sound out his owne praises because his testimonie may worthily bee suspected of falshood, because the worst men be most forward in praising their owne deserts; and this corrupteth and staineth the good∣nesse of the worke, that no praise is due for it either from God, or from men, for he that praiseth himselfe is not allowed, but* 1.2 whom the Lord praiseth: or if any thing bee wrought that is praise worthie, to whom doth the glory of it belong but to God, who is the proper author of it, and man but the instru∣ment of it, by his direction and power? Finally, it is needlesse for men to magnifie themselues, if they bee faithfull: for God will bring their righteousnesse to light, and men wil yeeld vn∣to them the honour of their vertues, though they hold their peace: neuerthelesse it is necessarie for a man in some cases to testifie his graces and actions: as in defence of his innocencie, when he is vniustly traduced, as Paul was: or when the hiding

or concealing of ones goodnesse, may turne to the hinderance of the truth, or to the hurt of the Church, or impairing of Gods glory.

Vers. 3. A stone is heauie, and sand waighty: but a fooles wrath is heauier then they both.

A Stone is heauie,] For that it is a lumpe of congealed earth, and sand weightie, especially by reason of the moisture that is in it: but a fooles wrath, the rage & displeasure of a foole, of a wicked man, whose hart and passions are not gouerned by the vse of reason, or the spirit of God, is heauier then they both, is more burthenous and importable, then either an heauie stone, or weighty sand to them on whom it lighteth, or lieth: it presseth them vnder, and crusheth them sorer, either with present violence, or future reuenge; either the hand striketh, or the tongue striketh or the heart deuiseth what d••••efull hurt he may doe; especially if hee haue power whereby hee may wreake his malice and anger. Such an heauie burthen doe they beare that lie vnder, and are subiect to the yoake of malicious, wrathfull, and violent persons: they haue three cruell task∣masters dwelling together in one house, and conspiring toge∣ther with one consent: and they are a fierce nature, proud mind, and the cruell diuell: all these ioyned together, doe kin∣dle anger, doe encrease it to excesse, and make it difficult, and hardly extinguished. The bricke vpon the poore Hebrewes shoulders was very waighty, and burthenous; but the hard hearts, and tyrannous dealing of their masters the Egyptians, were far more then they.

Vers. 4. Wrath is cruell, and anger outragious: but who can stand before enuie?

AS in the former sentence he aggrauated the violent force of anger and wrath, by making it more burthenous then stones, or ••a••d. In this hee aggrauateth the damnable venome of enuie, by making it more perni••ious then anger and wrath:

Wrath is cruell, it seldome leaueth off, or is satisfied, till it com∣mitteth cruelty: witnesse the inhumane act of Simeon and Le∣ui: and anger is outragious, like the waters of a riuer passing ouer the bankes: or like to a spring tide which ouerfloweth all the low grounds and marshes round about: (for the Hebrew* 1.3 word signifieth inundating, or ouerflowing:) such a ••lood proceeded from the wrath of Herod, who (for that hee saw himselfe to be mocked of the Wise men) commanded all the in∣fants in Beth-leem, and the bordering quarters round about to be slaine: but who can stand before enuie? what good man can preserue himselfe from being enuied? or were not God a maruellous protector of his, how could any possibly auoide the hurtfull strokes of enuious persons, but that he shall be cast downe, and ouerthrowne by them? So that this detestable vice of cankred enuie, is farre more dangerous and condemnable, then the sinne of crabbed anger, and wrathfulnesse, because it is of longer continuance, and still growing; wheras the other is shorter, and more and more abating: and it is more cunning, secret, and close, & therfore also must needs be more perilous: for that men cannot so easily defend themselues from the ene∣mies, or weapons which will not be seene, before they be felt. Many times anger is for faults▪ and things done amisse, or at the least they seeme such to him, that is moued at them: but enuie is vsually for goodnesse, and against good men; and therefore alwaies the best haue been most enui••d; as Abel, Io∣seph, Dauid Daniel, and Christ Iesus: anger may bee pacified by entreatie, by apologie of ones owne innocencie and sub∣mission; by mediation of friends; by commendation, or te∣stimonie giuen of the partie fallen into displeasure: but all these meanes are oyle to feed the flame, and not water to quench the heate of enuie: for when God himselfe pleaded for Abel, Cain was the more imbittered against him.

Vers. 5. Open rebuke is better then secret loue.

OPen rebuk••,] A check, or admonition giuen vnto them for a fault committed, is better then secret ••••e, doth

more good, and is more to be esteemed of then the hidden af∣fection of loue in the hart, which is not manifested by word or deed, nor sheweth it selfe when neede requireth: for they are our best friends that deale most against our sinnes and corrup∣tions;* 1.4 for hereby they shall shew themselues to bee no flatte∣rers, but faithfully minded toward vs; they doe vs the best fa∣uour, and performe the greatest kindnesse that may bee in re∣conciling vs to our best friend; namely, to the Lord, whom by our offences wee had incensed against vs: they succour vs against our most dangerous aduersaries, ••amely, our transgres∣sions, and Satan, into whose hands wee had cast our selues: they helpe vs where our owne power faileth: they giue dire∣ction to vs when we had lost our way: they giue vs medicines to cure our deadly diseases.

Vers. 6. The wounds of a friend are faithfull: but the kisses of an enemie are to be prayed against.

THe opposition standeth thus: The wounds of a friend are faithfull, and therefore to be prayed for, but the kisses of an enemie are deceitfull, and therefore to be prayed against.

The wounds of a friend,] The sharpe and piercing chastise∣ments; whether by words, or stripes inflicted by a friend, which seeth our need, and in loue or compassion applieth him∣selfe to say, or doe that which is good for vs; though it be te∣dious for him to performe, and vneasie for vs to suffer, are faithfull, proceed from the fidelity and vprightnesse of his heart towards vs, and from a true desire of our good and wel∣fare: but the kisses of an enemie, the faire and flattering coun∣tenances of one that hateth a man: (for in the word kisses, hee alludeth to the manner vsed in those countries, where they did salute one another, as well men as women with kisses, & wher∣by they did professe their kind affection each to other, al∣though they conuersed together, and did not meet after long absence:) for Iudas supt with our Sauiour in the night that hee was betrayed, and had been in his companie before, and yet kissed him not very many houres after: are to be prayed against,

to be taken heede of for our better defence; because wee are not acquainted with mens guilefull purposes, we are to intreat the Lord to shield vs therefrom: For they deale dangerously when they deale most smoothly: the still waters are common∣ly the deepest. Dauid intreateth the Lord that he may not be caught with the dainties of the wicked but that he may be smit∣••en by the mouth of the righteous. Ioabs, Iudases & Achitophels examples are notorious for the confirmation of this point: and the diuell killeth a thou〈…〉〈…〉 〈◊〉〈◊〉 by the ca••l, glasse, and baite of delightfull allure〈…〉〈…〉 〈◊〉〈◊〉 ••ee pretendeth to gratifie men, and to satis〈…〉〈…〉 〈◊〉〈◊〉 ••hen by his shot of terrors and feares, and 〈◊〉〈◊〉.

Vers. 7. A person tha•• 〈◊◊〉〈◊◊〉 combe: but to him that is hungrie euery bitter thing is sweete.

THis sentence is true both for corporall foode, and spiri∣tuall, for the things which concerne the soule and body: he that is full of meate or drinke, doth lothe all dainties what∣soeuer: there is nothing so delicious, but if a man be sated, or haue his stomack cloyed therewith, it will be nausye, and of∣fensiue vnto him: the hony combe doth much affect mens taste, and is pleasant almost to all mens palates: and yet such as haue ouer charged their stomackes, or haue lost their appetite, would rather trample it vnder their feete, (as the word which we translate (loathe) doth signifie) then to eate it: and the same falleth out in all other delights and refreshings; those which are very acceptable to some, are as distastfull, and ill liked of o∣thers. This saying is also verified in many, yea in the greater number of people, whose stomackes stand against the sweetest hony of Gods holy word: as the Israelites in the wildernesse loathed that sacramentall bread of Manna, which the Scrip∣tures calleth Angels food, and was after a miraculous manner bestowed vpon them: but to him that is hungrie, which is pin∣ched with penurie and want, or which hath a greedie appetite to his meate, euery bitter thing is sweete, he feedeth vpon, and ••auourly rellisheth those things which others could not

brooke; nor at other times peraduenture himselfe could not so well away with: but the prouerbe is true, that hunger is the best sauce. The purpose of the words is to declare, that men doe esteeme of things according as their desires and delights be disposed. Gods seruants haue professed that his law and ordinances were sweeter to him then hony, and more pretious then gold: and complain•• is made of the wicked that his word was a reproch to them, they could not endure it. The austere* 1.5 and more strict ministerie of Iohn the Baptist was very grate∣full and acceptable to some, both of the people, souldiers, and publicanes; when as the most amiable and ioyfull message of the Gospel, published by the sonne of God himself, was harsh, and vnwelcome to others, especially the Scribes and Phari∣sies, which had an high opinion of their owne good estate and sufficiencie.

Vers. 8. As a bird that wandreth from her nest: so is he that wandreth from his place.

AS a bird that wandreth from her nest,] That leaueth her nest wherein her egges, and young ones are, to flie vp and downe, should deale both vnnaturally, and contrary to her kinde, if she should vse it: For her egges would be addle, and her young ones would be starued, either with cold, or fa∣mine, and so also bring much perill vpon her selfe, and her own life, as to be killed with stone, or piece, or to be made a prey to the Haulke, or other rauenous fowle: so euill prouideth hee for himselfe, that wandreth from his owne place, which strag∣leth abroad vpon no due or iust occasion.

True it is that the bird may flie from her nest, sometimes for to seeke foode, and meate; but neither too often, nor be too long absent: and so it is lawfull for a man to goe to worke to places remote from his owne house, for maintenance to him∣selfe and his familie: for hee that doth his office and dutie, whither soeuer he goeth, cannot be said to wander from his place, but keepeth residence there as he ought. So that remis∣nes ••n mens vocations, and carelesnes of their charge, and of

such as depend vpon them, is seldome found in the vnreaso∣nable creatures, or whē it happeneth, euen in them it is blame∣worthie: as wee see in this text: and haue it also in other pla∣ces confirmed vnto vs, by the testimonie of Gods own mouth personally talking with Iob, who saith, Gauest thou the goodly wings to the Peacocke, or wings and feathers to the O••••rich: which leaueth her egges in the earth, and warmeth them in the dust, and forgetteth that the foote may crush them, and the wilde beast breake them: she is hardned against her young ones, as if they were not hers: her labour is in vaine without feare, because God hath depriued her of wisedome, neither hath he imparted to her vnderstanding.

Vers. 9. Ointment and perfume reioyce the heart: so doth the sweetnes of a friend more then the counsell of his heart.

THe ancient people of the Easterne countries, vsed to a∣noint their heads with their pretious ointments, and to perfume their houses and garments with pleasant and sweete odours, to the end their spirits might be quickned, and their hearts reuiued: For those things which delight the senses, de∣light, and reioyce the heart, the foundation of all the senses: and both here, and elsewhere in the Scripture, is the louing fellowship of Christian friends resembled vnto such ointmēts and perfumes. Behold (saith the Psalmist) how p〈…〉〈…〉nt a thing* 1.6 it is, brethren to dwell together in vnitie: it •••• like the pretious ointment vpon the head, &c. So comfortable was Ionathan to Dauid: and Ruth to Naomi: and O••esipherus vnto Paul: and* 1.7 as vncomfortable an estate it is to be destitute of such com∣forters: For among many calamities whereof Dauid complai∣ned, this was not the least, that he was like an owle, or pelicane of* 1.8 the desart: and in the same sense Iob bemoneth himselfe, say∣ing, I am a brother to Dragons, and a companion to owles. More then the counsell of his owne heart; the aduice of such a good friend, is more ioyous, and vsefull vnto him, especially in his distresse, then the counsels of his owne heart, then the comfort or direction which he can minister vnto himselfe: For a mans

owne counsell is blind in his owne matters, and the thoughts of his mind in aduersitie doe rather trouble him bee hee neuer so wise, then refresh his spirits, or free him from perplexitie.

Verse 10. Thine owne friend, and thy fathers friend forsake not, neither goe into thy brothers house in the day of thy calami∣ty; for better is an neighbour that is neere, then a brother far off.

IN the former sentence he commended the comfort and be∣nefit that proceeded from Christian friendship, and here hee teacheth to retaine, and make much of such Christian friends, and that by two arguments: the first, from the former experi∣ence of them, the stability, and ancientnesse of their kindnesse, that they haue remained firme and faithfull to our selues, and our parents, ••r other progenitors: the other is from the need that we may haue of them hereafter, and the fidelity, readines, and constancie to doe vs good, that we may expect to find in them. And this hee proueth by comparison, preferring them before naturall kinsmen, which are not so neerly vnited vnto vs by the bands of grace, and vnfained loue, thine owne friend, one whom thou hast had triall of to bee faithfull to thee, and thy fathers friend, which did heartily loue him, and in like ma∣ner was heartily beloued of him, forsake not, cast not off, but maintaine friendship with him, and testifie thy loue vnto him, in his necessity: for when friends are faithfull vnto vs, wee must be kind and constant to them. Dauid performed this to Ionathans seed, although Ionathans death would not permit him to shew it to his owne person, otherwise then by way of lamentation: and so he did to Ahimelechs sonne Abiather, whom hee vndertooke the protection of: whom also for the same cause Salomon spared, though he had dealt both vnkind∣ly, and disloyally with him. And contrariwise Pharaoh was taxed for his vnmindfulnesse of Ioseph, and his posterity: and so is Ioash for his ingratitude to Iehoiada, whose worthy son Zechariah the Prophet of the Lord hee slew: goe not into thy brothers house, seeke not for compassion and succour at the hands of a fleshly kinsman, if he be wicked, and thou godly, in

the day of thy c••lamity, at what time thou shalt bee in pouerty, contempt, trouble, and distresse: for carnall kinsmen will faile those of their owne flesh in their greatest aduersity, as Dauid tried, and complained, saying; My louers, and my friends stand a farre off from my sore, and mine acquaintance stand farre off. See chap 19. 7. For better, more comfortable, and profitable, is a neighbour, friend, and acquaintance, that is neere, not one∣ly in respect of the place, but of affliction, and good will, then a brother that is farre off, that is further distant in goodnesse and loue, then in habitation. See chap. 18. 24.

Vers. 11. My sonne bee wise, and make my heart glad, that I may answere him that reprocheth me.

MY sonne be wise,] The Wise man in the person of euery father, exhorteth euery sonne to the studie of wisdome, and moueth him thereunto by two fruites that will arise from thence. The one is, that if he be so wise, as to know and obey the will of God, hee shall reioyce the heart of his father. See chap. 10. 1. and 23. 15. The other is, that hee by this meanes shall driue away reproch and shame from his father: for a foo∣lish sonne maketh his parents ashamed. When a child is grace∣lesse and euill manered, the people vsually blame his fathers gouernment, and say that hee was ill brought vp: but by the vertuous behauiour of a child, the parents are freed from sor∣row, and contumelie, and haue wherewith to stoppe their mouthes that goe about to blame them. The holy Ghost compareth good children to good weapons, by whom a god∣ly man may defend his credit; as hee that hath a good wea∣pon, with strength and skill to vse it well, shall thereby pre∣serue his person from the violence of an enemie. As arrowes* 1.9 (saith he) are in the hand of a mighty man; so are the children of the youth: happie is the man that hath his ••••iuer full of them, they shall not be ashamed, but they shall speake with the aduersa∣ries in the gate.

Vers. 12. A prudent man seeth the euill, and hideth himselfe: but the simple passe on and are punished. See chap. 22. 3.

13. Take his garment that is surety for a strange man, and make him giue a pledge that vndertaketh for a strange woman, See chap. 20. 16.

14. To him that blesseth his friend with a loud voice, rising early in the morning shall be counted a curse.

TO him that blesseth his friend,] In way of praising and ex∣tolling him to his face, and in way of saluting him with a flattering minde, or fawning words, wishing well vnto him with his lips, and desiring little good vnto him in his heart, with a loud voice, so that he may be heard of others, and by that leaud meanes purchase fauour from the partie, aising early, in the morning to doe it, shewing himselfe first and before all o∣thers, to the end he may seeme the chiefest wel willer, shall bee counted for a curse, shall turne to his owne shame and igno∣minie: for flatterie maketh a man odious, and reprochfull. What is more disgraceful then to be called a parasite, or claw∣backe? and this oblique and infamie is iust vpon them, and be∣longeth vnto them for due desert: for they onely serue them∣selues, which intend to make a prey of those whom they so much applaud, it is neither loue, nor good liking that doth in∣duce them vnto it; but hope of acceptance and reward: and noysome they are in many respects, and that to the partie whose eares they claw in this manner: for if his neighbour be a good man, hee taketh the way to corrupt his heart, and actions, and to make him proud: if he bee sinfull and euill, hee doth as much as in him lieth to harden his heart, and retaine him from repentance. Yet it is not vnlawfull either to salute our friends, or to commend them iustly, so that it be done in a fit manner, or measure; not with a flattering mind, not too often; not too much; not too openly; but with a single heart, modestly, sparingly, when there is cause to incite them for∣wards to goodnesse, and to animate them against discourage∣ments,

otherwise the safest way is to tell them of their faults vnto their face, and to speake of their vertues behind their backes.

Vers. 15. A continuall dropping in a rainy day, and a conten∣tious woman are alike.

16. Whosoeuer hideth her, bideth the wind, and the oyntment of his right hand which bewrayeth it selfe.

IN these two verses hee declareth the mischieuous effects of an vnquiet and brawling wife: and first hee sheweth what euill she doth to her husband, and familie, comparing her vn∣to raine, soaking through the roofe of the house into the in∣ward parts in wet season: and secondly hee declareth what hurt she doth to her selfe, laying open her shame, and making the world acquainted with her vnpeaceable behauiour, which he amplifieth by two similitudes: the one from the wind, which cannot but be felt and heard: and another from an oyntment in a mans hand the sent whereof cannot be suppressed: a conti∣nuall dropping, into a mans house, vpon the peoples head, or the stuffe therein, in a rainie day, when the showers are great, and it beateth in sore, and a contentious woman, a woman giuen to much scolding, and chiding, are alike, both of them trouble∣some, and both of them discommodious: for as the raine of∣fendeth those whom it falleth vpon, and rotteth the things which are wetted thereby, and consumeth the same in time: So doth a contentious woman grieue all that dwell with her, and is a great hinderance to the estate of her husband. See cap. 19. 24. Hee that hideth her, hee that attempteth to hush her brawlings and iarres, that they shall not be heard, hideth the wind, laboureth as much in vaine, as if he would goe about to couer, keepe close, or shut vp the wind that it should not blow, she is as an oyntment on his right hand, wherewith his right hand is maintained, that bewrayeth it selfe, that will make all the house and company to smell the sauour thereof; the word which we translate bewray, signifieth to cry, which is impro∣perly* 1.10 spoken of oyntment, because it belongeth to liuing crea∣tures:

but maketh it selfe 〈…〉〈…〉ble, as if it had a voyce to vt∣ter or crie out withall: so that it is as possible to restraine the sent of an oi〈…〉〈…〉 〈…〉〈…〉wred out, as to stop the infamie that she bringeth vpon her selfe.

Vers. 17. •• ••s •• man sharpeneth yron by yron, so doth the face of his friend 〈◊〉〈◊〉 a man.

AS a man sharpeneth yron by yron] As men vse to whet one knife that is blunt, or other edge toole, with another, and so make it keener to ••he end it may cut the better: so doth the face, the presence of a friend with his communication, as ex∣hortations, directions, incouragements, and the like, sharpen a man to comfort, to humiliation, to knowledge, to loue, to di∣ligence, and to all good workes. A man by himselfe is often very dull, and like vnto a toole whose edge is blunted, or bro∣ken: but if his fellow come, and quicken him, by his company, by his speech, or example, hee hath such an edge set vpon him, as that he is much more skilfull, comfortable, and euery way better then he was being alone. Hence it is that the Scripture saith elsewhere, that two are better then one, and that a three∣fold* 1.11 cord is not easie to be broken. Hence it is also that the Apo∣stle exhorteth the Hebrewes, not to leaue their mutuall fellow∣ship* 1.12 in assembling: but to prouoke one another to loue, ••••d good workes. For this cause the Lord adioyned Aaron as an assistant to Moses. And Christ sent foorth his Disciples by twoes, and twoes, that one might confirme and animate another in his message, and seruices. So on the other side, the societie and fellowship of wicked persons together, doth mutually whet one another to mischiefe, and intice him to euill, as we saw by another similitude of coales kindling coales, in the former Chapter, vers. 1.

Verse 18. Who so keepeth the fig••ree shall eate the fruit there∣of •• so he that waiteth on his master shall be honoured.

WHo so keepeth the figtree] As an husbandman watch∣ing his trees with a vigilent eye, and pruning them

with a diligent hand, tasteth of the fruite thereof, according to their kindes, whatsoeuer they are: whether figges, or grapes, or apples, or peares, &c. So the seruant who is seruiceable to his master, and attendant about him, if it be his office, or other∣wise trustie in the affaires committed vnto him, shall be honou∣red, either preferred to a better place, or so well prouided for in that wherein he continueth, as that he shall enioy the credit and commoditie of his painfulnes and faithfulnes. They that haue not houses, or charges of their owne, in stead thereof haue the businesse and matters of their gouernours to looke vnto, and the well mannaging thereof in time may bring them to be masters ouer others: or if it fall not out so, their condi∣tion will be as comfortable in that place of seruice, and infe∣rioritie, as if they were greater commanders. See chap. 22. 29.

Vers. 19. As in water face answereth face: so the heart of a man to a man.

WHosoeuer looketh into water, or into a glasse, shall see the figure, or shape of a face, in all points like vnto his owne, of what fashion, colour, or complexion soeuer hee be: So the heart of a man answereth to a man, what minde, af∣fection, or disposition is in one man, the same may be found in some other, which will rightly, or fitly accord with him in the same: there is scarce a man vnder heauen, which hath not one or other which doth not liuely represent him.

As for naturall inclination and desires: one man is giuen to cheerefulnes, so is another: one man giuen to sadnes, so is an other: one man setteth his delight vpon literature, and all his studie is how to be learned, so doth another: one man taketh pleasure to bee a Merchant, and to aduenture his estate in traf∣fick, so doth another: one man much affecteth trauelling, and to see forren countries, so doth another: one man addresseth himselfe to husbandry, and to maintaine his estate by the com∣modities of the earth, so doth another: one man loueth a countrie life, and hee hath neighbours like minded: another would be a citizen, or courtier, and hee hath others that are

willing to ioyne with him therein. And so for spiritual graces: this man is much delighted in the word of God, his thoughts and meditations bee constantly in it, that man is also so affe∣cted, and his heart is carried the same way: this man is deligh∣ted with the fellowship and societie of Christians, and neuer so ioyous, as when he is in godly companie, and at holy con∣ferences, that mans comfort and felicitie is in the same: this mans heart is much broken and wounded with the sight of his sinnes, and the sight of Gods displeasure, that m••n is no lesse humbled in the same manner. And this holdeth also in carnall corruptions: what sinner is there that may not finde compa∣nions and associates in all the vices whereunto ••ee is subiect? It were strange that a drunkard should want a mate to giue him the meeting at the tauerne, or ••••thouse: or a robber could get none to take his part at the taking of a purse: or that a gamester should be growne singuler th••t no man should de∣light to play at tables, cards or di••e, but himselfe. A ••ew in∣stances may suffice for great multitudes of all sorts. And for naturall corruption in the general, deriued from our first pa∣rents, and wherein euery one is conceiued, all therein looke with one countenance, and haue one vizage: there was neuer any sonne, or daughter of Adam (Christ onely excepted) but hath been disfigured by birth since: Moses as well as Pharao, Dauid as well as Saul, Paul as well as ••lymas▪ Peter as well as Iudas, that in this respect holdeth true touching any one, and euery one, that the whole imagination of the thoughts of mans* 1.13 heart, is only euill continually.

Verse 20. As the graue and destruction are neuer full: so the eyes of a man are neuer satisfied.

AS the graue and destruction are neuer full,] As there is none end of burials, & death: but after one corps is bu∣ried, another wil come shortly to the same state, and the graue will consume them, and all that are put into it, and be still rea∣die (as it were) with a wide mouth to receiue more: & though death, called here destruction (because it doth extinguish the

vnreasonable creatures, and bringeth the wicked into perdi∣tion, and seemeth vnto sense to be the finall ruine of the god∣ly) doth take away many millions; yet it is as hungrie after more, as if it had neuer fed vpon any: So the eyes of a man are neuer satisfied, the concupiscence of them is insatiable: though he see much, and haue mu••h, yet it is nothing in comparison of that which he desireth to see, and possesse: whether it be ri∣ches, or honour, or whatsoeuer his heart most lusteth after: For there is no contentednes in sense, or worldly desires: ac∣cording as is said in another place: The eye is not satisfied with* 1.14 seeing, nor the eare with hearing. And therefore the complaint of the Prophet against the proud Babylonian, and all others of his condition, is pertinent vnto this purpose: He hath in∣larged his desire as the graue, and is as death, and cannot be sa∣tisfied:* 1.15 but gathereth vnto him all nations, and heapeth vnto him all people

Verse 21. As the sining pot for the siluer, and the fornace for gold: so is a man to his praise.

AS the siluer is tried by the fining pot, and gold by the for∣nace, whether it be pure, or no: See chap. 17. 3. euen so a man is best iudged by that praise which is giuen of him, whe∣ther it be true, or no: For we are not to depend on other mens lips: but to examine the matter by our own knowledge, whe∣ther the commendation that is giuen of vs be due vnto vs, and deserued of vs: For a•• a man may flatter himselfe by compari∣son to iustifie his owne waies, because they are not so bad as some other mens: so he may also be illuded by testimonie gi∣uen of him, to haue himselfe in h••gh admiration because he is so well thought of, and spoken of. And therefore a rule like vnto this of Salomons is giuen by the Apostle Paul; but with more p••••innes, Let euery m•••• proue his owne worke, and then he* 1.16 shall haue reioycing in himselfe only and not in another: For ma∣ny flatterers speake not as they thinke, but as they see it m••st aduantageous for their owne turnes, and therfore most high∣ly extoll the vnworthiest persons, as Tertullus did Felix that

corrupt gouernour. Againe, many testifie out of their loue, and hope that to be true which they say, but not out of their knowledge, they are not sure that which they say is true; and therefore a man next vnto God is of all others the fittest to passe sentence vpon himselfe. Men be not so foolish •••• they bee poore, and in great penurie, to beleeue them which sh••ll mag∣nifie their wealth, and praise their great plentie: nor a s••cke man feeling his torments, and weakenesses, will assent vn∣to him that shall commend his healthfulnesse, and sound con∣stitution of body; and why then should we suffer our selues to be misinformed touching our actions and waies, and the state of our soules?

Vers. 22. Though thou shouldest bray a foole in a morter a∣mong wheate with a pestell, yet will not his foolishnesse depart from him.

THough thou shouldest bray,] One kind of grinding which people vsed in old time, was to put their parched corne into a morter, and to beate it vnto powder: vnto this custome Salomon alludeth in this place, insin••ating that no seuerity will amend an obstinate wicked man: for it is as much as if he should haue said; Although thou shouldest take neuer so great paines in reprouing, or correcting a desperate foole, and the iudgements and plagues of the Lord be neuer so heauie vpon him, yet his foolishnesse will not depart from him, hee is so vn∣curable, that he will not forsake his sins, nor amend his faults, the hardnesse of his heart is such, that no strokes or calamities will do him good. The graines of corne, though much hard∣ned by parching, or drying, yet at the last wil be broken with a pestell, and turned into soft meale; but his obstinacie and wilfulnesse will neuer bee ouercome; because he is vncapable of graces, and no miseries of themselues without grace will cure sinne. And therefore Ieremiah complaining of such per∣uerse and obstinate rebels, saith; O Lord, are not thine eyes vp∣on the truth? thou hast stricken them, but they haue not grie∣ued; thou hast consumed them, but they haue refused correcti∣on;* 1.17

they haue made their faces harder then a rocke, they haue re∣fused to returne. For smart, and griefe, and all kind of wofull calamities fall onely vpon the senses, but enter not into the ••••arts of such impenitent persons; and the diuell which hath them in his power, neither feeleth the strokes which they suf∣fer, nor hath any commiseration of their misery; and therefore vnlesse the pestell could knocke him on the head, and expell his forces, it can doe no good vnto their soule.

Verse 23. Bee thou diligent to looke well to thy flockes, and know the state of thy heards.

IN this verse he beginneth to perswade men to be prouident for their estate, and not slacke to superuise and ouersee their owne affaires, and to look that there be no detriment through their negligence in their commodities, wherein their princi∣pall maintenance doth consist; and perticularizeth in the duty of the grasier, or such as liue by cattell, as a paterne for all o∣ther trades, or vocations. Bee thou diligent to looke well to thy flockes,] Consider daily, or as often as is fit, the condition of thy sheepe, oxen, and other cattell: looke to the number of them, lest any be stollen, dead, or lost: see how they bee proui∣ded for with grasse, fodder, or water, that they perish not through want: looke well to it, and that with thine owne eye, that their pasture be safe and wholesome, not such as will breed a murren, or rot: take good notice how they are hand∣led, or dressed, that they bee not anoyed with maladies, or hurtfull diseases: for men are not so to passe ouer their estate to the care of others, as not so often as is needfull to take a view of it themselues. Boaz, though hee were a great man,* 1.18 yet was not ashamed to bee among his reapers, and haruest men, and at the threshing time to bee in the floore all night. For by this prouidence they shall preserue their state from ruine and decay: and deter••e their seruants and agents from carelesnesse, and assist them with direction and encou∣ragement.

Vers. 24. For riches remaine not alway, nor the crowne from generation to generation.

HE enforceth his precedent exhortation by two argu∣ments; the former from the perill that may grow from improuidence and remisnesse, and that is penurie and want. This is not mentioned at all in expresse tearmes, but is necessa∣rily vnderstood, and intended; as it appeareth by the words of this verse: for they are a preuention of an obiection that might be made against the former precept. Our meanes are so good, and our fortunes so great, that we need not trouble our selues with ouersight of our cattell, or businesse: though wee should sustaine losse by their vnfaithfulnesse, whom we trust in our af∣faires, we can well beare it, we haue enough. Now this hee ta∣keth away, by shewing the instability, or casualtie of wealth, saying, Riches remaine not alway: and that he doth amplifie by a comparison taken frō the greater: Princes estates (which he meaneth by the name of crowne) are not perpetuall, much lesse is the wealth of inferiours: as if he should say, Dost thou think that thy goods are so entailed vpon thee, that they are not ali∣enable, or cannot goe from thee? thou art much deceiued so to deeme; for they are brittle, and flitting, though they be ne∣uer so great and glorious. What treasure in the world, bee it neuer so royall, or princely, which shall endure for euer? and not be exhausted in the end, vnlesse it bee maintained by care and diligence? and therefore looke well vnto thy things thy selfe, and rest not slothfully in mans labour.

Vers. 25. The hay discouereth it selfe, and the grasse appea∣reth, and the hearbes of the mountaines are gathered.

26. The Lambes are for thy clothing, and the goates are a price of the field.

27. And let the milke of thy goates be fufficient for the food of thy family, and sustenence of thy maides.

THe second argument is from the commoditie which hee shall reape by obseruing his counsell, applying himselfe

well to husband his matters, and to prouide that his estate bee well ordered; and that is food for his beasts and cattell, in the first of these three verses: and secondly, for the maintenance of himselfe, and his familie, in the two last: the hay discouereth it selfe, when it is meet and readie for carriage, and inning, and the grasse appeareth, springeth plentifully out of the earth, and the hearb••s of the mountaines, the grasse, or other fodder that the mountaines yeeld, are gathered, cut downe, brought in, and layed vp, that they may be food and nourishment for the cattell: he speaketh thus of the situation of that land, where∣in there were a mu••titude of mountaines, which had things growing vpon them very vsefull, and all this commeth by the blessing of God, for the benefit of men, and cattell, according to the saying of the Prophet: Hee causeth the earth to bring* 1.19 forth grasse for the beasts, and hearbe for the vse of man, that he may bring forth bread out of the earth. The lambs are for thy clo∣thing, the good which himselfe and his family shall receiue by his heedfull regard of his flocke, and heards, is first for apparel, the lambes, that is, the wooll and fleece of the lambes and sheepe, shall be for thy clothing, wherewith both thou and thine shall be warmely, and comely clad. Secondly, for money, the hee goates, the male goates, and such like cattell as may well be spared, being sold, will bring thee money, not onely to the price of thy field, that is, the rent of the ground wherein they goe, if thou rent or hire the same of other men; or to yeeld thee so much as another would giue for it, if it be thine owne: and thereby thou shalt bee inabled to enlarge thy possessions, or make thee a purchaser of lands. Thirdly, for food and suste∣nance, the goates mil••e shall be sufficient for the food of thy hous∣hold, and maintenance of thy maides, that is to say, the she goats, the ewes, and the kine will giue thee such abundance of milke, as will sustaine thee, thy wise, and thy children, and thy ser∣uants, both men and maides. So that beside other prouision which thou maist make with thy money, thy selfe, and thy houshold may haue butter and cheese enough, and other good vse of milke, of thine owne flocke. This in those dai••s was ac∣counted good cheere for men of worth in that goodly coun∣trie,

which God in kindnesse promised, and out of his bountie performed; for which euery godly man hath cause to bee thankfull, and of which euery wicked man is altogether vn∣worthie; and therefore hee doth vpbraid his rebellious and wicked enemies, though opulent and wealthie, with that fa∣uour which in this kind, among other benefits, he had shewen vnto them, saying; Butter of kine, and milke of sheepe, with fat of lambes and rammes fed in Basha••, and goates with the fat of* 1.20 wheate, and red licour of the grape hast thou drunke. And as this is spoken against the wicked in way of exprobration: so a blessing is pronounced by Iacob, to the posterity of Iudah, whom God would be bountifull vnto, in this manner; His eyes shall be red with wine, and his teeth white with milke.* 1.21

Notes

• * 1.1

  Exod. 13. 14.
• * 1.2

  2. Cor. 10. 8.
• * 1.3

  Sheteph.
• * 1.4

  Le••it. 19. 17.
• * 1.5

  Iere. 6. 10.
• * 1.6

  Psal. 133.
• * 1.7

  1. Tim. 1. 6.
• * 1.8

  Psal. 102.
• * 1.9

  Psal. 127. 4. 5.
• * 1.10

  ijkra.
• * 1.11

  Eccls. 4. 5.
• * 1.12

  Heb. 10. 24.
• * 1.13

  Gen. 6. 5.
• * 1.14

  Eccles. 1. ••••
• * 1.15

  Hab. 2. 5.
• * 1.16

  Gal. 4. 6.
• * 1.17

  Ier. 5. 3.
• * 1.18

  Ruth. 3. 7.
• * 1.19

  Psal. 104. 14.
• * 1.20

  Deut. 32. 14.
• * 1.21

  Gen. 49. 12.