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

A BRIEFE EX∣PLANATION OF THE whole booke of the Prouerbs of SALOMON.

CHAPTER. I.

Verse 1. The Parables of Salomon the sonne of Dauid, King of Israel.

IN this whole booke we are to consider first the title or inscription, being as it were the head thereof, laid downe in this present verse, and the fiue next fol∣lowing, and then the tract or treatise as the body of the same, from the begin∣ning of the seuenth verse, to the end of the last Chapter. In the title God gi∣ueth a singular commendation of the booke, first from the subiect matter: secondly from the Scribe or penman (both which are described in this our text) and thirdly from the end and vse thereof, as shall appeare in the words ensuing. The matter of it is Parables, whereby are sometimes meant darke, and mystical sayings, not easie to be vnderstood, as when they say to Christ; Why speakest thou to them in parables? And a∣gaine,* 1.1 Loe now thou speakest plainly, and thou speakest no para∣ble:* 1.2 sometimes a borrowed speech, a similitude, or compari∣son, as when it is said, All these things spake Iesus to the multi∣tude* 1.3

in parables: and sometimes short, and sweete prouerbiall sentences, full of weight, and wisdome, as when it is said: My mouth shall speake of wisedome, and the meditation of mine heart is of knowledge. I will incline mine eare to a parable, and vtter my graue matter vpon the harpe. And here now doth the word beare all these senses in this place. The Scribe whom God vsed as his Secretarie, or penman, was Salomon, who is descri∣bed by his parentage, as being Dauid his sonne, and by his dignitie, that he was a King, whose honourable estate is illu∣strated by his glorious dominion, or subiects, Israel, the peo∣ple of the Lord, whom hee had chosen to be his portion, and the lot of his inheritance, and that whilest they were in their perfection of beauty, both for Church and Common-wealth, making but one, and the same entire, and vndiuided bodie, not yet dismembred, nor rent asunder one tribe from another, as afterwards they were in the succeeding ages.

Verse 2. To know wisedome and instruction, to vnderstand the words of knowledge.

HEre beginneth the third part of the inscription, where∣in is contained the vse, and end of this booke, which is

twofold:

• First, generall, such as is common to all, vers. 2. 3.
• Secondly, speciall, such as concerneth some kinds of men, vers. 4. 5. 6.

The generall vse is partly for the minde, and vnderstanding, as in this verse, partly for the practise, and waies, as will ap∣peare in the next. Our text saith, that it was written to incite, and teach men to know wisedome, to attaine vnto, and proceed in the knowledge of things that make a man wise to salua∣tion: and instruction, to wit, the meanes whereby wisedome is to be obtained, as doctrine, exhortation, reprehension, &c. and to vnderstand the words of knowledge, those sayings, and sentences, wherein knowledge, and wisedome is deliue∣red.

Verse 3. To receiue the instruction of vnderstanding, of iu∣stice, iudgement, and equitie.

THe knowledge mentioned in the former verse, is ampli∣fied in this, both by the cause of it, instruction receiued, whereby vnderstanding is gotten, and the effects of it: the first whereof is iustice, which is not restrained to the Magi∣strates office, nor to the duties of the second table of the com∣mandements, but to be extended to all the waies of men, that they be warrantable, and lawfull: the second is iudgement, which is with mature deliberation to regard all causes, and circumstances, that any way tend to the due manner of our proceedings: the third is equitie, that we doe not only walke with an euen foote, neither turning to the right hand, nor to the left, but to propose a right end also in all that we deale in, with truth of heart, and vprightnes.

Verse 4. To giue to the simple sharpnesse of wit, and to the child knowledge, and discretion.

THe generall vse of this booke, and that which is com∣mon to all, hath been shewed in the two former verses: now here followeth that which is speciall, and concerneth some kinds of men, as the simpler sort in this verse, and the learneder in the next.

And it is vttered by way of anticipation, or obiection that might be made against the premises, in this manner: These Prouerbs are profound, and deepe sentences, and the more short they are, the more hard and obscure they be: well may great schollers, and men of much learning gather wisedome, and knowledge from them, but wee that are simple and sillie persons, vnlettered, vnlearned, and dull of vnderstanding; shall neuer be able to reape any profit by them: Yes (saith he) all sorts, that are exercised in them aright, shall receiue good by them, one as well as another. The first sort he calleth by two names, simple, and children: by simple, vnderstanding those

persons, whom elsewhere he calleth foolish, ignorant, vnskil∣full,* 1.4 and such as beleeue euery thing told them, and yeeld to euery thing imposed vpon them. To these this booke will giue sharpnes of wit, that is, a good capacitie, with quicknes of conceit, cunning (as the word signifieth) or subtiltie: but such as is harmelesse, and holy, not whereby they are apt to beguile others, but able (notwithstanding their doue-like simplicitie) to beware and take heed to themselues, that they be not beguiled of others: which kinde of wisedome our Sa∣uiour* 1.5 himselfe commendeth in the Gospell. By child he mea∣neth not babes and infants by age, through want of yeeres, but whatsoeuer yeeres they haue on their backes, hee calleth them children, if they be nouices lacking iudgement, and vn∣derstanding, or rash, vnsetled or mutable in that which they know. To these this booke will giue knowledge, and discre∣tion, soundnes in iudgement, staiednes in affection, and pru∣dence in ordering all their waies.

Verse 5. A wise man shall heare and increase in learning, and a man of vnderstanding shall attaine vnto wise counsels.

Verse 6. To vnderstand a parable, and the interpretation▪ the words of the wise, and their darke sayings.

NOw wee come to the second sort of them, to whose vse and profit the Prouerbs are destinated, who are set forth by two titles: first they are said to be wise indeed, with an ex∣cellent knowledge of things diuine, and humane: secondly, they are called men▪ of vnderstanding, such as are qualified with an excellent facultie of perceiuing, discerning, and iudg∣ing of things, that they are not easie to bee misled, or decei∣ued.

And these words as well as the former tend to the preuen∣tion of an obiection, which out of the former might be raised in this manner: If your sayings and sentences be so plaine and easie, that the simple may sound them, and the child may com∣prehend them; what good will they doe to the wise and lear∣ned? men of iudgement and knowledge shall lose their la∣bour,

and mispend their time in reading of them, what shall they get more then they haue alreadie? Yea (saith hee) the greatest Clerkes, and deepest Diuines, may gather instruction from them, as well as the vulgar and meaner sort of people. They are shallow enough for a little childe to wade in, and deepe enough for a great Leuiathan to swimme in. And ther∣fore it is said that a wise man by hearing shall increase in lear∣ning, that is, there shall be added to him a great measure of knowledge, and shall attaine to wise counsels, to wit, shall bee inabled to get and purchase, possesse, and keepe industrious counsels or thoughts, euen such whereby he may be as skilfull in things pertaining to him and his affaires, as the Master of a ship is in stearing and gouerning it in the greatest dangers: for from thence is the word borrowed. Now this is further amplified in the sixth verse, that they shall cause him to vn∣derstand (for so the Hebrew word signifieth) a parable, any prouerbiall sentence, though difficult and obscure to others, and the interpretation thereof, the true sense and meaning of it, the words of the wise, and their darke sayings euen to dis∣cerne of, and vnfold, the most intricate points, and to answere to the hardest questions or riddles, (as the originall text im∣porteth) such as the Queene of Sheba posed Salomon withall.* 1.6

Vers. 7. The feare of the Lord is the beginning of knowledge: but fooles despise wisedome, and instruction.

THus much concerning the title or inscription: now fol∣loweth the treatise it selfe, which hath two parts: first, the preparation to the prouerbiall sentence, containing many notable exhortations, and arguments to the studie and pra∣ctise of that wisedome, which is contained in this booke, laid downe in the first nine Chapters. Secondly, the prouerbiall sayings themselues, from the beginning of the tenth, to the end of the booke.

In this present verse is proposed the principall proposition, and summe of these nine Chapters, that is, the feare of the Lord, a reuerent awe of his Maiestie, proceeding from faith,

wherby through the feeling of his loue, as well as the weight of his displeasure, we are afraid to offend him, true pietie and godlinesse (for it is a part for the whole worship of God, whereof it is a principall part, and as it were the custos and keeper of the rest in their duties, all euill being committed where it is wanting) is the beginning or head of knowledge, the foundation and top, the entrance, proceeding, and perfection of wisedome.

In the latter part of the verse, hee meeteth with an obie∣ction, which is made in this manner: As much as you praise this wisdome, who regardeth it? is it not despised of the most part, and reiected euery where? True (saith he) but what are they which contemne it? fooles, meaning all wicked men. And therefore it is no matter what account they make of it, vnlesse they were wiser. The opposition then of this sentence standeth thus: The feare of the Lord is the beginning of know∣ledge and wise men will embrace it: but how excellent soe∣uer wisedome and instruction is fooles will haue it in no esti∣mation, but set light by it, and despise it.

Verse 8. My sonne heare thy fathers instruction, and forsake not thy mothers teaching.

Verse 9. For they shall be a comely ornament vnto thy head, and as chaines for thy necke.

TRue wisedome hauing been before described, and the feare of God commended, he adioyneth an exhortation to embrace the same, by making vse of the meanes thereof:

where we haue to obserue

• First, a precept, vers 8.
• Secondly, a promise, vers. 9.

In the precept are to be vnderstood, the subiects of it, the persons to whom it is directed, euery faithfull reader, and therefore hee speaketh to all, as if it were one man, and that out of pure loue, euen as a father to his beloued childe: and because hee should hearken to him, as a louing childe to his father, he calleth him his sonne.

In the next place the matter of the precept is to be noted,

that he heare the doctrine, whereby this wisedome is offered, called instruction, and teaching, which hee commendeth by the efficient instrumentall, to wit, his parents, which should incite him, to be attentiue to both, and contemptuous to nei∣ther.

The promise is laid downe in an eligant similitude, suiting with the capacitie and affections of children, to whom hee speaketh, that they, namely instruction and teaching, heard, and not forsaken, shall be a comely ornament, in Hebrew, an in∣crease of grace to thy head, and as chaines for thy necke, they shal so garnish and decke thee, that if a crowne of gold were set vpon thy head, and a chaine of pearles were put about thy necke, thou couldest not be more adorned, and beautified before God, and men.

Verse 10. My sonne, if sinners doe intice thee, consent thou not.

THis verse, and the nine next following, containe an ex∣cellent caueat, to take heed of, and auoid those meanes, which make the instructions of parents, or other gouernours, fruitlesse, and of none effect, namely, pernicious, and pestilent inticements. This matter he doth here propound in generall, and more particularly amplifie afterwards, in that which fol∣loweth.

In the generall he forewarneth his sonne, that is, euery god∣ly man, and such as addict themselues to wisedome and ver∣tue, to beware of seducers, shewing both what manner of persons they are, to wit, sinners, and how to be auoided, by not consenting vnto them, or giuing the least eare, or liking to their flatteries and deceitfull perswasions.

Verse 11. If they say, Come with vs, we will lay wait for blood, and lie priuily for the innocent without perill.

HEre followeth the particular handling of the fotmer matter, in this verse, and diuers of the rest that follow:

wherein are set downe, first the inticing speeches of sinners, as it were motiues to winne consent, and aftetwards the whole∣some disswasion of the holy Ghost as a retentiue to hold them backe from yeelding. In both which we haue the coun∣sell, or that whereunto they doe moue vs, and the seuerall rea∣sons whereupon the same is grounded. The motiues of the wicked, are to worke mischiefe, and to practise crueltie by cunning: which the spirit of God setteth downe according to their meaning, in odious termes, such as their owne lippes would not so apertly vtter, and especially at the first: for it were enough to fright and discourage one, yet not fleshed in sinne, to heare such words: Let vs lay waite for blood, vndoe men, either by taking away their liues, or hurting, if not vt∣terly ouerthrowing their estates, which is their purpose, but not alway their pretence; and lie priuilie, like hunters for beasts, and fowlers for birds, or theeues by the waies side, and enemies in ambushment, dissemble, and conceale our mali∣cious, trecherous, and hurtful plots, vntill we haue aduantage: for the innocent, whom God iustifieth, and approueth of, and who haue deserued no such intreatie at the hands of their op∣pressors, whom clamorous tongues notwithstanding spare not to depraue, as if they were culpable of hainous offences: without perill: for so doe the learned take the word here vsed, in some other place, as Iob. 9. 17. Hee destroyeth me with a tempest, and woundeth me without danger.

And hauing hitherto declared both the matter, and man∣ner of their allurements, he now beginneth to relate their ar∣guments, whereby they goe about to inueigle the simple: and this first from the safetie of the attempt, that they may take it in hand, and proceed in it freely, and without feare of punish∣ment, which is brought in the beginning, and placed in the fore-front, to animate them against all dread and discourage∣ments at the onset.

Verse 12. Wee will swallow them vp aliue, like a graue, euen whole like those that goe downe into the pit.

NOw followeth the second reason of these tempters, drawne from the facilitie and easinesse of their exploits, to preuent the doubts that might arise against their procee∣dings, for the difficultie of their attempts, and the doubtful∣nes of their successe: because that many that could bee con∣tent to doe any euill, which may bring good to themselues, or hurt to the innocent, yet for feare of foile, repulse, or euill suc∣cesse, are the more vnwillingly drawne vnto it. Now there∣fore inticers euermore take away this scruple, and make the simple beleeue that they can effect it without any trouble. They are able with much ease, and as little resistance, to o∣uercome and pray vpon the liuing, whom they take in hand to vndoe, as the graue doth receiue and consume the dead corpses, that are buried in it.

Verse 13. We shall finde all precious riches, and fill our hou∣ses with spoile.

THis verse containeth their third reason, which is taken from the commodity that they shal get by their attempt, not pelfe, nor trumperie, not trifles of no value, but riches of all sorts, and those that are precious, and in abundance, where∣with they shall store their houses, as conquerours doe, when they haue the sacking of cities, and carrie away the pray.

Verse 14. Thou shalt cast in thy lot among vs: wee will all haue one purse.

HEre is an obiection preuented, which the partie tempted may thinke or say: that he shall take as much paines as others, but finde lesse gaines, seeing it is to be feared, that you being masters in this trade, and captaines in mischiefe, will challenge the most vnto your selues, and being many, and of

an old confederacie, will make my part the least. Answ. Yea the bootie shall be diuided most equally, and then according to the fashion of Merchants, wee will cast lots to determine each mans part, (and that which is more) thou shalt in the meane time haue money of vs if thou wantest, to defray thy charges: thou shalt liue of our purse, and wee in the like case, will of thine, we will haue a common bagge among vs.

Vers. 15. My sonne, walke not in the way with them: refraine thy foote from their path.

NOw are we come to the retentiue, or disswasion where∣by the spirit of God withholdeth his children from con∣senting to the cunning inticements of sinfull seducers, which he first beginneth with a dehortation, and then confirmeth with arguments.

The dehortation is vsed in this verse, as an antidote, or counterpoyson against their virulent tongues, directly oppo∣site to their counsell or call. Come (say they) and goe with vs: my sonne (saith hee) walke not in the way with them, conuerse not with such in friendship, renounce their acquaintance, and haue little to doe with them: refraine thy foote from their path, be not where they haunt, or are, if thou canst chuse.

Verse 16. For with their feete they runne to euill, and make haste to shed blood.

THe deceiuers come armed with guilefull shewes of rea∣son, like swords, and offensiue weapons to wound mens consciences, by drawing them into mischiefe, and therefore the holy Ghost offereth vs substantiall and forcible argu∣ments like shields and defensiue weapons to resist them: whereof wee haue one here taken from their hurtfull cruell disposition, which appeareth by their effects, the doing of euill, and the sheding of blood, especially by the manner thereof, in that they runne and make such haste thereunto. And this is assumed out of their owne words in the eleuenth verse.

Verse 17. For in vaine is their not spred before the eyes of all that hath wing.

AS before he aduiseth the godly to be cauteous and not yeelding to the inticements of those wicked tempters, because all their waies tend to the doing of hurt: so here hee diss••adeth them by another argument, from the vncertaine euent of their attempts, contradicting their bragges and abso∣lute promises which they made to themselues of prosperous successe, in the twelfth and thirteenth verses, and this he doth by a similitude: although they bee as confident of speeding well, as if they had gotten the pray alreadie, yet can they no more assuredly say that their counsels and purposes shall take effect, then an vnskilfull fowler (which laieth his grinnes and snares openly) can certainly affirme, that hee will catch the birds that are flying in the aire, and obserue where his nets are laid to shunne them.

Verse 18. Moreouer, they lay waite for their owne blood, and lie priuilie for their owne liues.

TO the former two reasons▪ he addeth in those words, a third from the danger and perill of their plots, that the greatest hurt is like to redound to themselues: they would shed blood, and so they shall, but it is their owne. They vse al their art to take away life, and make a slaughter, and that they shall doe, but they are the men to bee killed, themselues must be slaine. And where then is the safetie which they so much presumed of▪ and gaue warrant for, with such confidence?

Verse 19. Such are the waies of euery one that is giuen to gaine; it will take away the life of the possessers of it.

NOw are we come to the conclusion of this point, where∣in all that hath been spoken thereto, is knit vp senten∣tiously, with a rhetoricall acclamation, and applied to more

then robbers, and purse-takers, or grosse murtherers: for, saith he, such are the waies of euery one that is giuen to gaine: so standeth the case both for practise of crueltie, if occasion be offered, and perill of selfe-hurting, with all that are too greedie of getting commoditie. It is the gaine or commodi∣tie that is desired with a couetous minde, or compassed with an vnrighteous hand, it will take away the life of the possessers of it, bring destruction at last of soule or body vpon them that so vnrighteously hunt after it.

Verse 20. Wisedome crieth without, she putteth foorth her voyce in the streetes:

Verse 21. She calleth on the top of the assemblies, she vtte∣reth her voyce at the entring of the gates she speaketh her words in the citie▪ saying.

BEfore was shewed the counsell which the holy Ghost giueth to preuent sinne, and to detaine men▪ from the practise of it: and here is offered a direction to them that haue sinned, (as all men haue in euery place) that they may be reclaimed from it. And this is set foorth first by the author, secondly by the meane, thirdly by the matter.

The author is Wisedome or wisedomes, the most high and ex∣cellent wisedome Iesus Christ, the eternall wisedome of God, in whom are hid all the treasures of wisedome and know∣ledge, Col. 2. 3. who taketh vpon him here, and in certaine o∣ther chapters of this booke, the person of a Matrone, a Ladie, or Princesse, according to the feminine gender, whereof the word that signifieth wisedome is in Hebrew. The manner of giuing this aduice and direction appeareth in many words, as, she crieth, vseth earnestnes, without, abroad and openly, she putteth foorth her voyce in the streetes, she speaketh freely, and plainly, and distinctly, in places most frequented, she calleth in the top of the assemblies, as it were out of an high place, as they vsed to doe which were to make Orations, or speeches to a great auditory or multitude, she vttereth her voyce at the en∣tring of the gates, whither people were wont to repaire for

matters of iustice and iudgement, Gen. 34. 20. Ruth. 4. 1. And vttereth her voyce in the citie, speaketh audibly and sensible in euery place and quarter of the citie. All tendeth to this, that she seeketh opportunitie euery where to doe good in euery place, in fields, townes, Iudgement places, market places, pub∣likely, and priuatly, and by all endeuours.

The matter is contained in the two next verses.

Verse 22. O ye simple ones, how long will ye loue simplicitie, and scorners delight in scorning, and fooles hate knowledge?

HEre beginneth the matter of Wisedomes speech and di∣rection, which consisteth of an expostulation in this verse, and of an exhortation in the next.

In the expostulation note

• First the persons with whom she dealeth.
• Secondly the faults for which she blameth them.

Of persons three sorts are reprehended: the first are the simple, such as are void of sound iudgement and vnderstan∣ding, and therefore readie and easie to bee peruerted, as it is said in another place, The simple beleeueth euery thing.* 1.7

The second are scorners, such as being set to doe euill, refuse, deride, and disdaine all meanes vsed to reclaime them.

The third are fooles, who are poysoned with pestilent opi∣nions, and corrupted with wicked courses of life and beha∣uiour.

The faults wherewith she obbraideth them, are the habites of euill in them, as of simplicitie in the simple: of scorning in the scorners: of foolishnes in the fooles, whereof she conuin∣ceth them by two arguments: one, that they are obstinate, and persist in them, which is intended in how long? the other, that their hearts and affections were possessed with them, in that they loued the same, and delighted therein, and hated to be cured of them.

Verse 23. Turne you at my correction, behold I will powre out my spirit vnto you, and make you vnderstand my words.

WIsedome hauing searched into their sore, and disco∣uered the same vnto them, doth now apply a plaister which may heale it: and after a sharp rebuke for their former follie and contempt, she prescribeth remedie for the time to come, by faithful counsell, with an exhortation: wherein may

be obserued,

• First the dutie that is to be performed.
• Secondly, the motiues that should induce them to it.

The dutie to be performed is repentance and reformation, which she calleth turning, by a similitude taken either from trauellers, that haue gone the wrong way, and must come back againe, or from seruants, or children, or souldiers, which haue run away from their gouernours, and so vndone them∣selues.

The motiues are two: the former is from that sharpnes which the Lord had vsed toward them, either by rebukes or chastisements: and the latter from that kindnesse which hee would shew vnto them, the promise whereof is noted with the word of obseruation, Behold, as intending a thing admi∣rable and worthie to be looked vpon of all: and so indeed are the things promised, the effects of his kindnes, as namely hee would bestow his spirit vpon them, and gifts and graces of the holy Ghost, and that not sparingly and in a small quanti∣tie, but plentifully, and in great abundance, as rich fountaines cause their waters to boyle out; (for so doth the word signi∣fie) and more particularly hee promiseth to illuminate their minde, with the sauing knowledge of his holie will, which is the worke and fruite of the spirit, that shall be powred vpon them.

Verse 24. For as much as I call, but yee refuse, I stretch out mine hand, but none regardeth:

Verse 25. But ye despise all my counsell, and will none of my correction.

HItherto Wisedome hath perswaded wicked men to re∣pentance, by expostulations, exhortations, and promi∣ses: now she declareth the miserable estate of wilfull persons, with comminations, menaces, and threatnings.

The iudgement that she denounceth against them, is no lesse then destruction it selfe, which is shewed by the cause of it, in these two verses, and by the grieuousnes of it, in the three next.

The cause is obstinacie and peruersenes, whereof she con∣uinceth them, partly by her benignitie and kinde dealing towards them, and partly by their ingratitude, and contemp∣tuous behauiour towards her: she calleth them by way of in∣uitement, to be partakers of her graces: she stretcheth out her hands vnto them: but they refused to hearken and yeeld o∣bedience to her voyce: none of them regarded the testimonies and tokens of her fauour: they despised, set naught by and de∣rided her counsell, those wholesome precepts and admoni∣tions which she gaue vnto them, and would none of her cor∣rections; they were wearie of her rebukes and chastisements, but not amended by them.

Verse 26. I will also laugh at your calamitie, and mocke when your feare commeth.

Verse 27. When your feare commeth like an horrible desola∣tion, and your destruction approcheth as a whirle-winde: when affliction and anguish shall come vpon you:

Verse 28. Then they shall call vpon me, but I will not heare, they shall seeke me earely, but they shall not finde me.

THe cause of their miserie hauing been expressed in the premisses, the grieuousnes thereof is in these words de∣scribed: as first that they shall be comfortlesse, and helplesse, the Lord shewing himselfe righteously vnmercifull to them in laughing at them and scorning them: not that there is in

the Lord any disposition of laughter, or scorning, but for mans capacitie he is often in the Scriptures resembled to man with humane affections: as here, because he will not care for them, but cast them off, he is said to deride them; for that it is a miserie not to be relieued in miserie, but a double corsie and woe to be iested at of those who onely can helpe them.

Secondly, the manner of the plague amplified with so ma∣ny words and similies, doth proue it to bee grieuous: as, be∣cause it will be terrible, and make them sore afraid, it is called by the name of feare, and it is said to come like an horrible de∣solation: the word properly signifieth a furious breach of any thing, breaking and ouerthrowing whatsoeuer it meeteth with: and it is compared to a whirle-winde, which commeth suddenly and with great violence, not onely blowing vp dust, and chaffe, and light matter, but blowing downe oftentimes trees, and houses, and strong buildings.

Thirdly, the effects which it will worke shall giue testimo∣nie sufficient of the sharpnes of Gods proceedings against them: for that their hearts shall be filled with affliction, and anguish, and their tongues shall be compelled through ex∣tremitie of torment and danger to crie to him, whom they haue contemned, but to no purpose, and without successe: for he will not answere them, that is, grant their requests, but will testifie his wrath, and increase their sorrow, by denying the things they pray for: yea the greatnes of their distresse shall inforce them to seeke him earely, very diligently and carefully, they shall spare no paines, they shall breake their sleepes in the morning, and yet shall not finde him gracious and mercifull to them in their griefes and perplexities.

Verse 29. Because they hated knowledge, and did not chuse the feare of the Lord.

Verse 30. They would none of my counsell, but despised all my corrections.

HE insisteth still vpon the point in hand, and iustifieth his accusation, by repetition of those sinnes which would

cause them to be•• so fearefully plagued. And in reckoning them vp, he beginneth with that wherewith hee ended in the expostulation, their hatred of knowledge: and whereas he vp∣braided them with refusall of wisdomes gratious offers, and that they regarded them not, hee maketh it good by this, that they chose not the feare of the Lord, they would not learne to be religious and godly, when meanes and opportunities were ministred vnto them. And before it was said vnto them, ye haue despised all my counsell, and would none of my correction; here it is said of them, they would none of my counsell, but haue despi∣sed all my correction; the sense is the same though the words be somewhat varied.

Vers. 31. Therefore shall they eate of the fruit of their owne, and be filled with their owne deuices.

THe former two verses contained a rehearsall of the com∣plaint, and this a renewing of the threatning, wherein he declareth their destruction to bee iust, and according to their owne deserts, by a similitude in this manner: euen as it is e∣quall that planters or plowmen should eate of the fruit or graine which they haue nourished or sowne, and laboured for, especially if they haue encreased much fruit, or sowne much corne, or taken much paines, that then they should bee partakers of the labours of their hands more plentifully: so standeth it with the righteousnesse of God to giue to these that they may eate of the fruit of their owne way, that is, taste of that sorrow and confusion which their dissolute liues and fro∣ward hearts doe duly demerit. And bee filled with their owne deuices; albeit they could neuer make an end of inuenting and practising that which is euill, yet they shall bee sated at last, and surcharged with the effects therof. Such fulnes of shame, griefe, desperation, and all manner of torment, that they shall feele themselues ouerburthened therewith, as is the stomacke, when it is oppressed with too much meate, and made sicke by a surfeit.

Vers. 32. For the turning away of the simple slaieth them: and the prosperitie of fooles destroyeth them.

THe former part of this verse is annexed to the premisses, both as an explication and confirmation of the same: for what are the waies which simple ones (that is, such as haue not discretion to get knowledge, when it is offered) shall eate the fruite of their turning away, their wilfull refusall of wise∣domes instructions, which they will neither learne, nor obey, nor with any liking so much as looke towards: and what are the fruites which such sinfull waies doe cause those simple id∣iots to eate of? death and damnation: they slay them: if they bring not violence vpon their bodies, yet they bring both body and soule to perdition for euer. The latter part preuen∣teth an obiection that might be made, and often is, against this and the former sentences of wisedome: Doth contemp∣tuous turning away slay the simple? and doe despisers eate the fruites of their owne waies? how commeth it to passe then, that of all others they commonly thriue best, and few are found so prosperous, and in so good estate as they? The answere is made that the prosperitie of fooles shall destroy them, both in hastning their iudgements, and making it the more grieuous: and so stoppeth not, but furthereth the executions of wisedomes threatnings.

Vers. 33. But he that obeyeth me shall dwell safely from feare of euill.

LAstly, this point is amplified, and so shut vp by the con∣trary, namely the behauiour and condition of the godly, altogether opposite to that of the simple ones, scorners, and fooles, formerly described: for these here commended, de∣spise not wisedome, nor turne away from her, but hearken at∣tentiuely, and yeeld obedience vnto her: and therefore they liue not in danger of death, of plagues and punishments, but dwell safely, are out of perill of destruction, or of any hurt,

though not exempted from all crosses and sufferings, and bee quiet from feare of euill, not onely no euill it selfe, such as would be noisome and pernicious, shall affray them, but not so much as a suspition and dread of it shall goe to his heart, to dismay him. Yet because no man can perfectly obey wise∣dome in all things, the best in their infirmities are sometimes perplexed and troubled with doubts, but neuer subdued, or vtterly discouraged by them. See chap. 10. vers. 9.

CHAPTER. II.

Verse 1. My sonne, if thou wilt receiue my words, and hide my commandements with thee.

THe wisedome and spirit of God hauing denoun∣ced most fearfull and vnauoidable iudgements against obstinate cōtemners, doth leaue them, and commeth now to teach and incourage such as will be tractable whom in this chap∣ter hee assisteth partly by precepts, prescribing the duties which they are to performe, and partly by promises, assuring them of the good successe, which they shall not faile to finde. The duties are set downe generally in this first verse, and more particularly in three next following.

The generall dutie is to giue due intertainment to Gods holy messages first by receiuing his words, not onely to heare them when they are graciously tendered, but gladly and wil∣lingly embrace them with vnderstanding, and so to be affe∣cted and moued in heart with the power of them, as to desire and endeuour to obey them, and then by hiding his comman∣dements to keepe them carefully being receiued, which is ex∣pressed and made lightsome by a comparison taken from the charinesse of men, in preseruing of their money, their iewels, or ought else that is precious vnto them: for such things they vse to lay vp safely, and keepe them vnder locke and key, that they be not robbed and beguiled of them.

Verse 2. And cause thine eares to hearken to wisdom, and in∣cline thine heart to vnderstanding.

THe particular duties are the exercise of these meanes, whereby knowledge and grace is obtained: which be∣ing foure in number, two are contained in this verse, and in the third, and the last in the fourth. The former of the two is the attention of the eare, not hearing onely but hearkening, and diligent heed taking, to that which is spoken, making the eare to attend and hearken. The latter in place, though first in order, is the desire of the soule, which metaphorically, and by a comparison from corporall substances, hee calleth the bowing of the heart, the inforcing of it by the helpe of the spirit, to be religiously affected at Gods sacred ordinances.

Verse 3. Yea if thou callest for ••isdome and liftest vp thy voyce for vnderstanding.

TO the two former duties, he conditioneth with them to adioyne a third, if they would auaile to get grace, and that is prayer; the manner whereof is prescribed in the words of crying and lifting vp of voyce, importing the feruency of it, that it ought to be ardent and earnest.

Verse 4. If thou seeke her as siluer, and search for her, as for hid treasures.

THe fourth meanes is here lastly prescribed, that study and industry be vsed, by reading, hearing, conferring, and meditating, &c. And this is set forth by a comparison, as men dig for siluer, euen with as much paines, great cost, earnest affection, and constant continuance therein till we haue found it, euen as the worldly man doth for siluer or gold, or any treasure which is hid in some close, strong and secret place, as in the ground or within a wall, whether men cannot come, but by toile and great labour: and yet not impossible to bee compassed by paines taking.

Verse 5. Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God.

AFter the preceps and instructions, followeth the promise of good successe to euery one which is tractable to ob∣serue these conditions proposed, he shall vnderstand the feare of the Lord, his heart and conscience shall experimentally bee acquainted with true piety and religion, and soundly also sea∣soned with an holy illumination, and made iudicious in the scriptures, and doctrines of faith: so that he shall be well able to discerne betweene light and darknes: betweene truth and errors, in measure competent for his saluation.

Verse 6. For the Lord giueth wisdome, out of his mouth commeth knowledge and vnderstanding.

THese words are added for a double vse, as well to be a confirmation of the promise, as an amplification of that excellent gift which is promised, and they aptly serue for both. For (touching the former) how should they which in due manner seeke wisdome misse of it, seeing that he which incourageth them to labour for it with assurance of obtai∣ning it, is he which hath the disposing of it, and that is Iehouah himselfe, the eternall, vnchangeable, and alsufficient, who can easily worke it with a word, as the manner described impor∣teth, out of his mouth commeth vnderstanding. That is by his blessing, it being in a borrowed speech ascribed to God, which properly belongeth to man, who commonly make their promises and appointments by the words of their mouthes: in like manner (though the Lord being a spirit hath no vse of mouth, or other corporall members, and being om∣nipotent, his will carrieth power enough, without the helpe of words) yet for our weake capacity that which he effectu∣ally worketh, is imputed to the force of his words, as Mat. 4. 4. Man shall not liue by bread only, but by euery word that pro∣ceedeth out of the mouth of God. Lam. 3. 38. Out of the mouth of

the most high proceedeth not euill and good? Ionah 2. 10. And the Lord spake vnto the fish, and it cast vp Ionah vpon the drie land. And touching the latter, namely the amplification, who∣soeuer shal heedfully attend to the purpose of the holy Ghost, may euidently perceiue that wisedome is in this verse, and the two next extolled and set forth by the cause, the glorious and bountifull author thereof: and in the rest that follow, is com∣mended by the effects, the singular and admirable fruites of it. The author wee see is the Lord Iehouah, the onely originall, perfect, absolute, and eternall being, and that out of his most gracious mouth it proceedeth.

Verse 7. He hath laid vp true substance for the righteous: he is a shield to them that walke vprightly.

Verse 8. That they may keepe the paths of equitie: and hee preserueth the way of his Saints.

HAuing had occasion to speake of Gods beneficence, in bestowing that diuine and celestiall gift of wisedome, he proceedeth further to inlarge his praises, for the effects of his

goodnesse, where may be noted:

• 1. The speciall fauours which hee shew∣eth.
• 2. To what manner of persons they doe belong.

The fauours here mentioned are, prouision and protection▪ The former whereof is set foorth by a similitude from proui∣dent fathers, who take care for their children, and not onely maintaine them with foode, and other necessaries, while they are young, but carefully get, and lay vp to make them a stock, when they come to age: So, and better dealeth the Lord for his sonnes and daughters: for whereas men gather corruptible goods for theirs, which many times come to nothing, and they haue no vse of them, hee hideth that which is a being (as the word signifieth) for his: they shall be sure to enioy the bene∣fit of it; the treasures of grace, ioy, and glorie, are safely re∣serued for them. The latter is of two sorts, the one corporall concerning the outward man, as safetie from bodily enemies,

and externall dangers, which is also declared by a borrowed speech, he being called a shield, that will intercept all noisome strokes, and practises, that none of them shall light vpon his people, to hurt them, though for their triall, humilitie, and o∣ther profitable vses, they may be afflicted by them. The other is spirituall concerning the inward man, as safetie from sinne, and Satan, and apostasie, that notwithstanding, by these ene∣mies of the soule, they are in perill either to be misled through craft, or to bee thrust out of the right way, through violence, yet they shall keepe the paths of equitie; they shall perseuere, and proceede in their vertuous courses. And why? For he pre∣serueth their way, he doth as it were establish and gard them in their weldoing by his grace, from the force and power of their owne corruptions, and the diuels temptations, and wicked mens euill counsels, and the worlds allurements, yea hee dire∣cteth, and by his prouidence prospereth the purposes, words, actions, and the whole course of their liues. Now he descri∣beth those, for whom this prouision is made, and to whom this protection pertaineth diuersly: first from their truth and sinceritie, calling them righteous ones. Secondly, from their holy conuersation, that they walke vprightly. Thirdly, from their happie estate, that they are the Saints of the Lord: the deriuation of the Hebrew word importeth such as to whom God sheweth mercie, and so are made also godly, and merci∣full. So much for the cause of wisedome, now follow the ef∣fects.

Vers. 9. Then shalt thou vnderstand righteousnes, and iudge∣ment, and equitie, and euery good path.

THe effect of wisedome, which hee here beginneth to in∣treate of, is the vigour and efficacie of it, whereby they are induced and made able to doe that which is good, as these words declare, and become circumspect and cautious to shun that which is euill: as will appeare in the sequell of that which followeth. Then, when thou hast applied thine eares, & heart to wisedome: when thou hast called for vnderstanding: when

thou hast diligently sought for it, and found it, the Lord be∣stowing it vpon thee, then shalt thou vnderstand, both know, & iuditiously exercise iustice, that which is lawful & right, and iudgement, prudence and good discretion, and equity, faith∣full and plaine dealing, and euery good path, all good courses of righteousnesse and religion. And that he meaneth a practicall knowledge, and not an intellectuall onely, it may bee seene by conference with other places; as chap. 8. v. 20. I cause to walke in the way of righteousnes, and in the middest of the paths of iudge∣ment. And in the first chapter, vers. 3. To receiue instruction, to doe wisely by iustice, and iudgement, and equity. See more there.

Vers. 10. When wisedome entreth into thine heart, and know∣ledge delighteth thy soule.

Vers. 11. Then shall counsell preserue thee, and vnderstanding shall keepe thee,

Vers. 12. And deliuer thee from the euill way.

HAuing in few words, but very significant, expressed the force of wisedom in conducting & inabling men to that which is good; he is now about to declare the vertues of it, for conseruation against that which is euill: it is by a borrowed manner of speech, or figure which we call Prosopopeia, compa∣red to a watch or guard, such as Princes and great men are wont to haue about them for the safety of their persons; and therefore it is semblably said in the eleuenth verse, (contai∣ning the summe of all) that counsell shall preserue thee, and vn∣derstanding shall keepe them; their soules shall be as safe by the power thereof, as the bodies of those which haue a band of armed men to waite vpon them. Heereunto in the tenth verse he maketh a passage, by teaching him that would receiue de∣fence from wisedome, how he must be prepared for it: and af∣terwards in the twelfth, and those that follow, hee specifieth the principall hurtfull things from which hee shall bee prote∣cted. In the preparation are two things required; first, that Wisedome come not into the head only, so as it be vnderstood, or may be discoursed of; but into the heart, to season the con∣science,

and that it be singularly loued, which wil produce this effect, that knowledge shall delight the soule, be pleasant vnto it, as beautifull sights are to the eyes, according to the proper sig∣nification of the word; or as meate and drinke are to the hun∣gry and thirstie, or any thing which we rellish well, in which sense the word is also somtimes vsed, as Prou. 9. 17. His bread is pleasant, &c. The hurtfull things from which wisedome will defend a man, are of two sorts; some are reall, or actuall, as the euill way, wicked behauiour, sinfull attempts, exorbitant cour∣ses: some are personall, as meanes and causes of the former, and these mentioned in the latter streame of the twelfth verse, and more fully in those that next ensue it.

Vers. 12. And from the man that speaketh peruerse things.

SAlomon hath shewed the actuall euill, the wicked course of life, from which the louers of wisedome shall bee shiel∣ded. And now hee proceedeth to promise them safety also from the means thereof, such pestilent persons as vse to entice and corrupt others:

and these are

• 1. Dissolute men.
• 2. Whorish women.

Both which hee describeth at large, first the men, and them by sundry effects, wherof each one as it were by steps surmoun∣teth an other: the first is their speech, that they speake peruerse things, tending to the dishonour of God, and the peruerting of men, as the root and originall of the word importeth.

Vers. 13. And from them that leaue the paths of righteous∣nesse, to walke in the paths of darkenesse.

THe second effect of wicked men is their behauiour, and deeds; (for ill speaking is euer accompanied with ill do∣ing) and these are set forth by an opposition, or comparison of contraries, whereby their course of life is made more odi∣ous; and therefore it is said, that they for sake the paths of righ∣teousnesse,

which are also the pathes of light, to walke in the pathes of darkenesse, which are the waies of ignorance and ini∣quity; as if he should haue said, they turne from the right way of knowledge and obedience, which leadeth to saluation, and trauell in the waies of sinne towards destruction: and their fault herein is so much the fouller, in that they goe not astray by meere error, or infirmity of their nature, as if they could not learne, or neuer were directed to a better way; but against their knowledge, and contrary to the light, they wilfully shun that good course which is approued of God, and conforme themselues to the will of Satan, and practise that which they would neuer haue examined by the rule of the word: for the shine thereof would discouer the hideousnesse of it, and make it appeare to be odious and lothsome.

Vers. 14. Which reioyce in doing euill, and delight in wicked frowardnesse.

THe third property and effect of these wicked men, is the disorder of their affections, whereby they aggrauate and much encrease the naughtinesse of their words and actions; for they not onely doe euill, but reioyce therein: they come to it with desire, they practise it with pleasure, and afterwards are glad of their hellish exploits; yea they exult, as the other word signifieth, they expresse that delight which they haue taken in satisfying their lusts, either by gesture, or countenance, or vaunting, or by some meanes or other, and many of them glo∣ry most of that, whereof they ought to bee most ashamed, as in wicked frowardnesse; the word is peruersenesse of euill, sinfull headinesse in their licentious attempts whatsoeuer.

Vers. 15. Whose waies are peruerse, and they are obstinate in their pathes.

THe last effect and property of the sinful miscreants, is their desperate incorrigiblenesse, that albeit their waies bee peruerse, and all their course and carriage bee leaud and dam∣nable,

yet they are refractarie in them, and resolued neuer to a∣mend, but grow worse like resty iades, that are still going backwards, when they should proceed in a iourney. Neither will they hearken to him that shall teach them by precept, nor yet be willing to follow him that shall lead them by example, but are euery way so auerse and froward, that their Minister or best friends can haue no hope or heart to deale any further with them, but may leaue them with a sigh as men incurable; as the Physitian doth him that hath the pangs of death vpon him, or the Surgeon such a one as is thrust thorow the heart. They are the same whom in the former chapter hee calleth scorners, which would none of wisedomes counsell, but despi∣sed her correction, &c.

Vers. 16. It shall deliuer thee from the strange woman, from the stranger that flattereth with her words.

NOw followeth the second sort of perillous persons, from which, wisedome will defend the men that loue her: she will deliuer them from the euill woman, from the adulteresse, and all her enticements, with the fruit and end thereof. And

here she is described by her

• 1. Qualities.
• 2. Effects.

Her qualities are, first, that she is a strange woman, one with whom thou oughtest to haue nothing to doe: for strange standeth in opposition to a mans lawfull wife; all others in that sense are strangers. So, other fire then that which God fent downe from heauen vpon the altar, and was there conti∣nually nourished, was called strange fire; then she is said to be a stranger, to be reputed as a forreiner, that hath alienated her selfe from God and his people, by her filthy conuersation. As therefore the Israelites might not marrie with women that were aliens, as being the daughters of strange gods; no more ought a member of Christ to haue company with an harlot, as being as it were of another nation, not sanctified to the Lord;

yea being distant from him by birth, as far as the earth is from heauen. Her

effects are

• Her leaud and sinfull behauiour.
• The woe and misery whereunto shee bringeth her companions.

Some part of her misbehauiour is mentioned in this verse, as her smooeh and flattering speech, whereby she laboureth to allure vnwarie and heedlesse persons, and them with a baite to bring into her net.

Vers. 17. Which forsaketh the guide of her youth, and forget∣teth the couenant of her God.

HEre haue we declared vnto vs the effects of this strange woman, her disloyaltie and perfidious behauiour, both against her husband and the Lord. She forsaketh her husband both in affection and action, though not perhaps in bodily presence, as Potiphars wife, and the harlot mentioned hereaf∣ter in the seuenth chapter had not: neither do all, nor the most, but few of them vtterly refuse their husbands bed; notwith∣standing she liue and lie with him, yet she is said to relinquish him, if she keepe not her selfe to him onely, and hee enioy her wholly. Now to aggrauate the hainousnesse of the offence, Sa∣lomon describeth the husband so wronged, by his office and authority, and giueth the title of guide, adding withall a cir∣cumstance to make the fault appeare the fouler, that hee is the guide of her youth; euen he whom she first loued, to whom shee first gaue her heart, and hand, and whom God had appointed to her as an head and gouernour, euen when shee was young and had most need of direction. Then her sinne against God is set out, in that she hath broken her faith plighted in the con∣tract, and at the marriage, and so is periured, and that against the Lord, whose couenant this was; not onely for that he or∣dained marriage to be entred into by such bonds and conditi∣ons, but because it was ratified, sanctified, and established by his special presence, & with speciall inuocation vpon his name.

Vers. 18. Surely her house tendeth to death, and her pathes to the dead.

THe woe and misery whereunto the whorish woman doth bring her customers is now to be spoken of, and that is no lesse then destruction it selfe: for her house, the filthinesse and misbehauiour in her house, with the first entrance into fami∣liarity with her, tendeth to death; sometimes of the body, and alwaies of the soule, and her pathes, her course and order of life will bring him that accompanieth her therein, vnto the dead, to the same estate and punishment with them, that haue formerly perished in the same sinne.

Vers. 19. Whosoeuer goe in to her, returne not againe, neither attaine they to the way of life.

THe punishment of adultery is aggrauated by the certainty of it, and the vniuersality in respect of the offenders, be∣ing all almost in a desperate estate: and therfore he saith, Who∣soeuer goe in vnto her, returne not againe; none, of what estate or condition soeuer, that haue familiarity, and commit filthi∣nesse with her, escape without mischiefe, and hardly euer come to repentance, or attaine to the way of life, reforme themselues, and take a better course of life, that they might be saued. And so these words are for the preuention of that wonted obiecti∣on opposed against rebukes and threatnings for this sinne, we will repent and helpe all. But who doth so (saith the holy Ghost) none that goe in to her returne againe, that is, very few: for it is an hyperbolicall, and comparatiue speech; as if hee should haue said, there are none, to speake of, that reforme themselues, in comparison of the multitude of them which continue impenitent vnto death and are damned. This man∣ner of speaking is frequent in the Scriptures. No man calleth for iustice, no man contendeth for the truth. Esa. 59. 4. There is 〈◊〉〈◊〉 that calleth vpon thy name, neither that stirreth vp himselfe to take hold of thee. Esa. 64. 7. I hearkened and heard, but none spake a right, no man repented him of his wickednesse, saying, What

haue I done? euery one turneth to his race, as the horse rusheth in∣to the battell. Ierem. 8. 9.

Vers. 20. That thou maiest walke in the way of good men and keepe the pathes of the iust.

THe vertue of wisdome hath been commended, for the protection and defence which it yeeldeth against wicked waies, and sinfull people, which now he amplifieth by the con∣trary, shewing the benefit of it for direction to good waies and the example and society of godly persons, as will bee the better perceiued, if thou looke backe to the twelfth and thir∣teenth verses and annex this vnto them in this manner: It sh•••• deliuer thee from the euill way, and from the man that speake••e froward things, and from them that leaue the waies of righteous∣nesse, to walke in the waies of darkenesse: that thou maiest walke •• the waies of good men, and keepe the waies of the righteous; tha•• is, bee conuersant with them, and conforme thy selfe to the•• honest and holy behauiour.

Vers. 21. For the righteous shall dwell on earth, and the vprigh•• shall remaine therein.

Vers. 22. But the wicked shall be cut off from the earth, a•• the transgressors shall be pluckt out of it.

HEre haue we the conclusion of the precedent discourse confirming it first by the kindnesse of God, in way o•• promise vnto the good, and then by his contrary iudgements in way of threatning vnto the euill. Touching the former, he saith, that the iust shall dwell in the earth, bee protected in ti•• of perill, when others perish, and they and theirs shall be esta∣blished, so long as is good for them, and enioy al such blessings of this life, as will doe them most good. But the wicked shall •••• cut off from the earth; the vengeance of God shall ouerturne their persons, estates, and posterities, as grasse is mown down, or weeds are plucked vp, or naughtie trees are rooted out. If any obiect that the godly commonly haue least part in the earth, and earthly blessings, and are soonest remoued, let him

consider that howsoeuer it seeme so, yet indeed it is nothing for. For while they liue here the whole earth is theirs, with the vse of it, howsoeuer the Lord seeth it good to put them to a spirituall diet, and keepeth them for surfeiting of excesse, the better to fit them for their heauenly inheritance: and when they are taken away by death, they be translated to immorta∣litie and glorie. Whereas the wicked enioy that little, or that much which they haue, as vsurpers and theeues doe an house, which they haue broken into and keepe for a few houres, vntil the officers come and apprehend them, and then are they cast into prison, or led vnto execution, they are eiected with a wit∣nesse, and cast into perpetuall miserie.

CHAPTER. III.

Verse 1. My sonne, forget not thou my law, but let thy heart keepe my commandements.

IN this Chapter the spirit of God proceedeth to perswade his people to the conscionable obseruation, and keeping

of his word, and that he doth

• 1. By exhortations.
• 2. By reasons annexed seueral∣ly thereunto.

And the most of these are promises, yea all of them to the seuen and twentieth verse, and so after the thirtieth; yet amplified by their contraries, as will appeare in their places.

The exhortations are of two sorts: one is generall, requi∣ring an exact care of al Gods law: the others are more special, containing an vnfolded declaration of sundrie duties.

The first we haue in these first words, wherein we may con∣sider, first, the persons to whom hee speaketh. Secondly, the counsell which he deliuereth.

The persons, are all faithfull readers, or hearers, to whom without partialaty he directeth his speech, as if it were but one

man, and he most deare vnto him, and therfore as afore, so now againe, and afterwards, he vseth the amiable name of a sonne; as if he should say, It is not an enemie that dealeth with thee, nor a bare friend, nor a master to his seruant, nor a King to his subiect, but a father to his childe: whether therefore thou look to God the author, he loueth thee tenderly that speaketh vnto thee, hearken therefore with attention, and obey. His counsell is vttered, first, in a prohibition, forget not my law, neither suf∣fer my doctrine to slip out of thy memory, neither be vnmind∣full to put it in practise: then by a precept, but let thy heart keepe my commandements, get sound knowledge of them, and embrace them with vprightnes, and good affection.

Verse 2. For they shall adde vnto thee length of daies, and yeeres of life, and peace.

THe generall precept for faithfull keeping of Gods com∣mandements hath an ample promise annexed vnto it of a long life, and comfortable estate. For they, wisedomes law and precept remembred, and obeyed, shall adde vnto thee length of daies: he meaneth not that the termes, and times which the Lord hath set shall be lengthened, but as hee hath prefined a long life to any of his people, so hath he ordained it to be the reward of their obedience. And peace, welfare, and prosperity, so farre as is safe and good for thee, and corrupteth not thy heart with pride, vaine confidence, forgetfulnes of God, and death, and immoderate loue of the world. If any man except against these words as vntrue, or improbable, because many good men liue in trouble, and dye in their youth, let him con∣sider that the obedience of the godly is not full, but in part, and therefore it is no marueile, if in part onely they are made partakers of outward things: and hereunto adde that the pro∣mises touching outward things are not absolute, and simple, but conditionall, and the Lord giuing his children in heauen eternitie, and complete happinesse, doth verifie all his promi∣ses with aduantage. And it pleaseth him many waies respe∣cting their good, to shorten the race of diuers whom he deare∣ly

loueth. Sometimes, lest they should bee corrupted in the world, as that seemeth to bee one cause why Ieroboams good* 1.8 sonne was taken away so soone. Sometimes lest they should see the euils to come: and therefore that worthie Iosiah was* 1.9 called to his rest before the calamities that shortly after en∣sued. Sometimes the wicked world vnworthie of them and vnkind vnto them, is iustly punished by hauing them taken a∣way* 1.10 from them. And for all this, notwithstanding they liue neuer so short a time, yet haue they the length of daies, euery day being a whole day vnto them, the Sunne of comfort, and of Gods fauour arising vpon them early in the morning, and shining vpon them brighter and brighter without any going downe. Sommer fruite may be as ripe as the winter fruite, and yet gathered many weekes, or some moneths before it.

Verse 3. Let not mercie and truth forsake thee: binde them an thy necke, and write them vpon the table of thy heart.

AFter the generall precept, he prescribeth especiall duties, yet such as are of large extent, and containe vnder them very many particulars: for by mercie he meaneth all good of∣fices towards man; and by truth, faith, or faithfulnes, he vn∣derstandeth all good duties which wee owe to God. Which appeareth to bee so, because these being propounded in this verse are handled more at large in the chapter, the latter in the former place, and the former in the second, after the man∣ner of the Hebrewes. Now these graces he requireth as care∣fully to be kept, as prouidently gotten, admonishing that they forsake vs not, speaking by an hypallagy, he giueth vs a caueat, that we forsake not them, and withall noteth how readie they are (through our corruption) to bee gone from vs. And the great difficultie of retaining them, and therefore in the next words he requireth that we should binde them to our necks, that is, looke well to them, and keepe them safe, and tye them fast, as men doe their chaines, or costly Iewels which they vse for their delight, and ornaments: and withall to write them on the table of our heart, that is, alway to remember them, and

thinke on them, speake of them, and doe them, as we vse to set downe in our tables those things whereof we would keepe a precise memorandum.

Verse 4. So shalt thou finde fauour, and good vnderstanding in the sight of God, and man.

THe former precept hath this promise annexed vnto it for a reason: wherein two things are promised: the first is, that by obseruation of that holy aduice, or commandement, a man shall finde, that is, obtaine comfort, fauour, loue, liking, and good acceptatio: the other is, he shall finde good vnder∣standing, whereby is meant good successe, or any such bles∣sings, whereby vnderstanding is rewarded: for heere is the cause put for the effect. And both these are said to bee before God, and man, that is, God will be gracious to such, and man will bee friendly. God will giue them the fruite, and recom∣pence of their vnderstanding, and cause their good estate to testifie their wisedome, euen such as hee doth approoue of, and man shall be witnesse of the same. Where now may be seene how pertinently the promise performed doth answere to the precept obeyed. He that by the truth is seruiceable to God, and likewise by mercie is profitable to man, shall finde fauour and honour both with God, and man.

Verse 5. Trust in the Lord with all thine heart, and leane not to thine owne wisedome.

HAuing in the precept last before, commended to vs the constant possession, or rather vs vnto the faithfull custo∣die of mercie, and thereby all righteousnes required in the se∣cond table, and truth, the quintessence of the first he begin∣neth with the latter, declaring certaine particuler duties, and benefits of pietie, to the seuen and twentieth verse, and then intreateth of the former. In the first place hee perswadeth to trust and put confidence in God, which is a resting, and repo∣sing our selues on him, and his fatherly prouidence, both for

deliuerance from all euill things, and the fruition of all good things needfull for vs touching this life, and that to come. And hereof hee prescribeth the manner, that it bee with the whole heart, constant, stable, firme, and well fixed, without wauering or diffidence: for he would not haue his sufficiencie or fideli∣ty to be suspected, or called into question. Neither is this all, but much heed must also be taken that the heart bee not diui∣ded, partly depending vpon the Lord, and hoping for helpe from him, and partly relying vpon other meanes, and putting affiance in them. Loue is communicable to creatures, so that it be in an inferiour place, and feare also if it bee subordinate to the feare of him, & agreeable to his ordinance; but confidence is annexed to his imperial crown, and reserued peculiarly vnto himselfe. And therfore he setteth it forth here by the contrary, opposing vnto it ones owne wisedome; that is to say, wit and policie, whereby a man is able to shift, and make prouisi∣on for himselfe in all cases; and naming one fleshly stay, hee meaneth all of like nature, as wealth, worthinesse, strength, friends and innumerable others, more then can perticularly be recounted. And his admonition is, that we leane not vnto that one, or any of the rest, taking the similitude from aged, or im∣potent persons, who commit the weight of their bodies to the strength of their staffe; if it bee sound and strong enough, they are vpholden by it, and stand fast; if it be rotten, crackt, or too small, they fall to the ground with the breach of the same: or from houses or edifices which are supported by pillars, which being firme, doe beare vp the roofe and whole building; but they being weake and insufficient, downe commeth all. And such is the state of those which either vtterly renounce all af∣fiance in God, & betake themselues wholly to worldly helpes, or else trust that hee will establish them on the one side, and their owne props made of reeds and wheat strawes▪ shall sted∣fastly vphold them on the other. It is as good for a foundation to bee laid altogether on the sand, as partly on the sand, and partly on a rocke; and an house to bee without buttrasses on both sides, if it haue nothing to sustaine it, but ruinous walles on the one.

Verse 6. In all thy waies acknowledge him, and he shall direct thy waies.

VNto trust he requireth knowledge to be adioyned, which is the vnderstanding, and apprehension of his will, and of his word, and this is declared by the vse and exercise of it, and that by the subiects, and those by their extent and larg〈…〉〈…〉s. The exercise of knowledge is an acknowledgement that pro∣fession be made of him, with seruice done vnto him. The sub∣iects thereof are the waies of men, the whole passage of their life, their actions which they performe, the words which they vtter, and the cogitations which they conceiue. The extent of the same is expressed by the note of vniuersalitie, all: nothing is to bee done, nothing is to be spoken, nothing is to be ima∣gined or thought of, contrary to the rules thereof. To this hee addeth a second argument, taken from the benefit and prospe∣rous euent of this knowing and acknowledging of him, he shall direct thy workes, and thy words, and purposes, by him thou shall be informed what is lawfull, and what is vnlawfull, what is holy, and what is sinfull, what is vsefull, and what is hurtfull, what is most seasonable, and what is out of season: by him thy heart shall bee inclined to make choice of that which is best, and to refuse that which is vnfitting: by him thou shalt be assisted to performe thy actions, and vtter thy speeches in such manner, as shall be most acceptable to him, and profita∣ble to thy selfe and others.

Verse 7. Be not wise in thine owne eyes, but feare the Lord, and depart from euill.

A Third precept hee giueth to feare the Lord, which is to subiect thy selfe vnto him, and to stand in reuerent awe of him: for his truth, iustice, greatnes, goodnes, omniscience, and vbiquitie: and because of his holy word, his glorious acts and righteous iudgement. And hereunto he maketh a way by remouall of that which is against it, and an impediment vnto

it, which is selfe-liking. Be not wise in thine owne eyes: that is, bee not conceited, and haue no opinion of thine owne wise∣dome. It is a borrowed speech, wherein the estimation of the minde is compared to the aspects of the steare, according to other texts of Scripture. Psal. 101. 6. Mine eyes shall be to the faithfull of the land: that is, I will much regard them: and Isai. 66. vers. 2. To him will I looke, euen to him that is poore, and of a contrite spirit: that is, I will declare my fauour, and good acceptance, and minister comfort and helpe to him. Now by this one, he forbiddeth all proud thoughts, and ima∣ginations of ones selfe, for what respect soeuer. For an hie minde, and loftie conceit of a mans owne excellencie will ne∣uer agree with the true feare of God, which is euermore ioy∣ned with the sight of thine owne vilenes. And this grace he setteth notably foorth by a worthie effect of it, the departure from euill, and that consisteth partly in auoiding the baites of it, that wee bee not insnared therewith, and fall into it: and partly in breaking off sinne (wherein we haue formerly liued) by sound repentance, and reformation: and setting it downe indefinitly hee vnderstandeth all kinde of wickednesse, as of heart, of act, of tongue, of any sense, of any member, and is the same in sense with that which the Apostle expresseth in other termes, Let vs clense our selues from all filthinesse of flesh, and* 1.11 spirit.

Vers. 8. So shall health bee to thy nauell, and marrow to thy* 1.12 bones.

THis promise is added, not onely to the precept immedi∣ately foregoing it; but to those also in the fifth and sixth verses, which require an absolute dependance on the Lord, as this last doth an holy dread of him, with a disclaime of their owne wisedome, and an abandoning of all vitious behauiour. The reward promised is a good and comfortable estate, if not conspicuously maintained with great plenty, and abundance, yet secretly, and in an hidden and extraordinary manner nou∣rished

with effectuall sufficiencie. And this he alligorically re∣sembleth to the condition of an infant, which in the wombe receiueth nourishment at the nauell, whereby it enioyeth con∣tinuance of life, breath, health, and growth; & after it is borne by the milke which it sucketh, and the food that is ministred vnto it; the bones are replenished with moistnesse, that is, mar∣row (by a metaphor taken from the moisture of the earth, which feedeth the roots of plants with nouriture, and they the stocke, or stemme, and branches, with sap.)

This marrow of the bones proueth the body to be in health, and good liking; as Iob describeth the welfare of a man by the same note, saying, His breasts are full of milke, and his bones run* 1.13 full of marrow. And this similitude very aptly befitteth the matter in hand, and preuenteth such exceptions as fleshly men might take against the former precepts. For if we nothing re∣lie on our wisedome, but vtterly relinquish the estimation of it (saith carnall reason) how can we possibly auoide penurie? For men would soone bee starued for all their faith and holi∣nesse, if they had no forecast to relieue themselues withall. Which thing corrupt sense also seemeth to confirme, and vpbraideth vs with the pouerty and need of many, which will not liue by their wits, nor bee opinionate thereof, which will not shift for themselues indirectly, but doe feare the Lord, and depart from euill. Doe not we see (saith it) diuers of them quite destitute of lands, or liuing, stocke, or store, or any thing before hand to keepe themselues and their families? what be they the better for their humility, deuotion, and mortification? The fallacie of both these, as well of senselesse sense, as of vnreaso∣nable reason is detected, and confuted of the holy Ghost by this elegant similitude. What wisedome or policie hath the babe new borne to make shift for it selfe? and yet the bo∣dy of it thriueth as well as the thrifty husbands spoken of in the Gospell; and who looketh to the child in the wombe? or* 1.14 what substance hath it lying by to maintaine it? Nay, it hath not so much as the vse of a mouth to receiue meate, or milke, if any hand, or breast could minister the same vnto it: and yet

the rich mans great barnes full of corne did not better relieue him, then Gods prouidence, or ordinance doth this poore em∣brion.

Vers. 9. Honour the Lord with thy riches, and with the chiefe of thy reuenues.

HAuing proposed certaine of the principall parts of piety, as confidence in God, &c. he teacheth euery man how to bestow and employ the same in any condition of life, accor∣ding as he shall finde himselfe either blessed, or crossed by the hand of the Lord; and therefore in this verse teacheth him how to vse prosperity; and in the next saue one, how to beare aduersity. Touching the former, he commandeth to honour the Lord with his riches; not only by discharging such leuies, rates, and necessarie dues as are required at his hands, for the main∣tenance of his ministery, and the meanes of his seruice; but al∣so by a franke and free contribution, for the furtherance of true religion▪ and Gods holy worship, as they were bound to pay tithes, and first fruites, and taught to bring free-will offe∣rings, & voluntarie oblations. Now the things to be consecra∣ted he setteth forth, first, by the quality, that they be not things vile, base, and of no value, and as it were the refuse of their sub∣stance, but the choyce, chiefe and principall thereof: the per∣formance of which is commended in Abel, whom Moses re∣ported* 1.15 to haue offered of the fat of the cattell: and the default hereof is much taxed in the Iewes by Malachy, saying: You offer vncleane bread on my altar; and ye say, Wherein haue we pol∣luted* 1.16 thee? In that ye say, The table of the Lord is not to be re∣garded. And if ye offer the blood for a sacrifice, is it not euill? and if ye offer the lame, and sicke, is it not euill? offer it to thy Prince, will he be content with it, saith the Lord of hosts? But cursed be the deceiuer, which hath in his flocke a male, and offereth to the Lord a corrupt thing.

Secondly, by the generality of kinds, that they dedicate to God part of all their profits, whether it be of the croppe of the ground, or of the fruites of the trees, or of the cattell of the

flocke, or of whatsoeuer other commodities doe accrew vnto them. And though riches be onely here specified, yet are all other endowments to the same purpose to bee destinated, and after the same manner to be vsed; as credit, authority, strength, knowledge, eloquence, cunning, and other good gifts both of grace and nature.

Vers. 10. So shall thy barnes be filled with abundance, and thy wine presse runne ouer with new wine.

ANd because God cannot bee well honoured with riches without charges, and no charges presse a carnall heart so hard as those that are best expended; hee therefore encoura∣geth vs to bestow this cost, and that with a promise of greater gaine, which he hyperbolically amplifieth, & with an holy ex∣cessiue kind of speech: his meaning is, that we shall be so farre from being impouerished by this cost, as that contrariwise we shall bee enriched by the same, the blessing of God being so great vpon our labour, as that wee shall haue as much corne as our barnes and granaries can containe; and wine in such abun∣dance, as that our wine presses, tubs, and other vessels shall run ouer with plentie, or all other commodities proportionable and equiualent vnto those two. And though these things should faile to rise to such a quantity; yet this promise doth neuer faile of verity and truth, for as much as lesse measure of earthly possessions may oftentimes be of greater vse, and much more for comfort and contentment. The wisedome of God seeth in this argument a pregnancie, and aptnesse to induce men to obey the exhortation: and therefore he putteth it as a forcible weapon into the hand of faith, for the suppression and keeping vnder of diffidence, which causeth so much grudging and restrainednesse, most men thinking all to bee lost that is well bestowed: whereas if they could apprehend, and foresee the gaine that will redound vnto them, and the profit they shal receiue, they would esteeme benificence, and large expen∣ces discreetly laid out for good vses, to bee the chiefe point of thrift, and all good husbandrie: and they may well know, that

when their barnes, wine presses, shops, store-houses, chambers, coffers, treasuries, fields and pastures are replenished with all store, plenty, and furniture belonging seuerally vnto them; yet they haue not therein attained vnto the fulnesse of their wealth, nor best of their substance. For these earthly riches are promised and giuen onely as pledges and pawnes of more worthfull possessions, euen celestiall treasures, and inheri∣tances.

Vers. 11. 12. My sonne, despise not the chastening of the Lord, neither be weary of his correction. For whom the Lord lo∣ueth, he correcteth, euen as a father the sonne in whom he de∣lighteth.

WE haue seene how, and for what cause God is to bee serued in the state of prosperity, whence hee passeth to another point, teaching vs submissiuely, and patiently to yeeld to his words, and the stripes of his hands in the state of aduersitie. And this he doth by way of a (Prolepsis) after this manner. Obiect. Notwithstanding all the wealth, and abun∣dance with other kindes, and degrees of felicitie promised to them that feare the Lord, and dedicate themselues, and that which they haue vnto his seruice; yet experience sheweth that none are more afflicted with pouertie, and other crosses, then such as are most deuoted to him, being willing to depart with any thing for his sake. Answ. We finde this to be true indeed, in all ages and places it so falles out; howbeit the afflictions which they sustaine are not punishments comming from the wrath of God to their hurt, but chastizements from his loue, and laid vpon them for their good: whereupon he exhorteth to beare them accordingly, deliuering a precept, and backing the same with reasons. The precept containeth two rules mo∣nitorie, directed to the sonnes of wisedome, which are fruitfull readers, attentiue hearers, and embracers of her: the first is, that they despise not correction, viz. that they make not light account of it, as they doe who will not take notice of any strokes, or iudgements that light vpon them; or if they bee

touched with the feeling thereof, they impute the same either to fortune or destinie, or ascribe all to inferiour and subordi∣nate causes, and turne their eyes from beholding the hand of him that striketh, and from the sight of their owne sins, which by due desert haue caused themselues to be smitten: and as they doe who (notwithstanding they feele the smart of the rod, and cannot but see the iustice of God therein) are yet be∣come senselesse and obdurate, without godly sorrow, with∣out godly shame, without godly feare, and without all godly remorse and humiliation: and as they doe who seeme to bee somewhat affrighted, and for a time deiected with griefe, and humilitie, yet proceed not to reformation of their vicious be∣hauiour: and as they who in extremitie of miserie reforme some part of their misbehauiour, and seeme for a time peni∣tent, and very contrite for their offences; yet when the cala∣mitie is passed ouer, and they are freed from punishment and perill, they returne like the dogge to his vomit, and liue as impiously, as impurely, and as vnrighteously, as euer they did in former time: so then this is to despise correction, not to bee bettered by it, by making some good and profitable vse of it.

The other rule is, to auoide another extremitie of being wearie of his correction, viz. when men be discouraged at their afflictions, when they languish and faint vnder the burthen of them: for that produceth many pernitious effects, thereby they are disabled from all good seruices, they cannot be indu∣strious in their seuerall callings with any cheerefulnes: they cannot pray with any comfort, they cannot giue thankes to God with any ioyfulnes: they cannot embrace the word with good attention, nor meditate in it with any delight. We reade in Exodus that the Lord sent a gracious message vnto his peo∣ple, saying, I will take you for my people, and will be your God,* 1.17 and you shall know that I the Lord your God will bring you from the burthens of the Egyptians. And I will bring you into the land, which I sware I would giue to Abraham, and to Isaac, and to Iacob, and will giue it you for a possession: So Moses told the children of Israel thus: but with what successe, the same text

telleth vs, they hearkened not to voyces for anguish of spirit, and cruell bondage. Hence proceede distempers, passions, mur∣murings, grieuous conclusions of men against themselues: as that God abhorreth them, as damnable hypocrites, reprobates, and cast awayes: that there will neuer be an end of their mise∣ries, and troubles, that they shall not be able to beare them long, but fall downe vnder them with desperation. Hence pro∣ceeds indirect seeking of helpe, vntimely, and vnconscionably, and after a shifting manner. Such euents are not onely ordi∣nary in these dayes, but haue bin ancient in former times, and that amongst the dearest of Gods owne seruants, such as were Iob, and Ieremiah, whose discouraged hearts, drew their* 1.18 tongues to passionate speeches, cursing the day of their birth, and the news tellers thereof, with sundry imprecations against themselues, and their innocent friends: and as were the afflicted Saints in the time of the Prophets complaining after this sort: The Lord hath forsaken me, and my God hath forgotten me:* 1.19 and after this, My strength and mine hope is perished from the Lord. And as was Dauids crying out in his haste, that all men were lyars, seeming to taxe Samuel amongst the rest, that there was no truth in any, no not in him, nor euen then when in the name of the Lord hee assured him of their kingdome. And therefore in his distrustfulnes concluding that at one time or other, he should dye by the hands of Saul, he fled out of Israel into Palestina, from the Church of God to the heathen, where he was driuen to miserable perplexity, to shew diuers vncome∣ly* 1.20 tricks, and to play such parts as were altogether vnseemely for his profession, place and person. The reasons whereby he inciteth men to indure afflictions without contempt, or dis∣couragement, are two: the first is, the principall efficient, the Lord himselfe, who is to be feared in the least of his workes: yea in his word, and who hath a whole forrest of rods to scourge vs withall, if we profit not by fewer, or smaller; which if we well considered, we would stoope at the least, and feare at the first shaking of his hand at vs. For to contemne his chastisements is to despise himselfe, and to cause him to lose his labour in nurtering of vs. For we esteeme it a signe of

gracelesnesse for a childe beaten by his father not to shed teares, so farre as oft times it draweth teares from his fathers eyes: euen so much more it argueth want of grace in vs, if we melt not when we are corrected by God himselfe.

The second reason, and that which is to confirme the heart with patience, is the mouing cause, together with the formall, the fauour and goodnesse of God inducing him to inflict cha∣stisements, that hee bee not driuen to execute vengeance and punishments. And this is cleered by a comparison of the like dealing of a father with his childe, who doth not beate his sonne to kill him, but to correct him: not to breake a legge, or an arme, but his stubborne hart: not to make him runne a∣way, but to cause him to returne to a better minde, and to bet∣ter behauiour: and in a word, not because hee hateth him, but because he beareth a singular loue vnto him.

Verse 13. Blessed is the man that findeth wisedome, and the* 1.21 man that getteth vnderstanding.

FOr the performance of the former duties hee prescribeth the most effectuall meanes, viz. the vertue, and knowledge of Gods holy word, which hee calleth by the name of wise∣dome, the commendation whereof hee setteth foorth by sun∣drie arguments, and illustrations. And in the first place he pro∣poseth a large, and notable effect, the confluence and marrow of many effects, the felicitie, and happie estate of those vpon whom it is conferred. And this hee declareth by an Epiphone∣ma, or acclamation, to the end to rauish our mindes with the excellencie of it. Blessed is the man (saith he) oh how blessed is the man that findeth true wisedome, which discerneth what it is, and wherein it consisteth, and accordingly valueth it as a thing most admirable, rare, and precious: and the man that getteth vnderstanding, which by diligent trauaile in the Scrip∣tures, and profitable vse of Gods sacred ministerie obtaineth soundnes of iudgement, vprightnes of heart, and a good con∣science, as farre as he is able to conforme himselfe to the will of the Lord, in beleeuing his promises, and obeying his com∣mandements.

The word which wee translate (getteth) signi∣fieth to draw, or fetch out, being borrowed from such as work in mines, who digge in the earth, and from thence bring forth gold, or siluer, or other mettals.

Verse 14. 15. For the merchandize of it is better then the merchandize of siluer: and the gaine thereof better then fine gold. She is more pretious then rubies: and all things that thou canst desire, are not to be compared to her.

HE maketh good his position by comparisons: first, me∣taphorically equalizing wisedome with gainfull com∣modities: it is not like to dead stuffe, or wares which will lie vpon a chapmans hand without vent, or vtterance, but it is a merchandize that is vendible, and as good as readie money. ••••condly, he giueth a precedencie vnto it, and preferreth it be∣fore pretious treasures, and such as are had in estimation, whereof hee maketh a speciall enumeration of three, euery one excelling other. The first is siluer: the second is gold better then that: the third pretious stones, which are richer then both, and addeth a fourth more generall, and compre∣hends the former, and all other things of like sort, whatsoeuer is desirable, or men can set their hearts vpon. For God be∣stoweth these treasures vpon his enemies, and wisdome vpon his friends, and children only: these treasures are of earthly matter, but wisedome is celestiall and heauenly: these trea∣sures are vncertaine and of no continuance; but wisedome is constant, and euerlasting: these treasures are many times hurt∣full, and pernitious both to soule and body; but wisedome onely vsefull and profitable: these treasures are fugitiue, and leaue a man at his death, when he hath most need of comfort; but wisedome then standeth to him, and ministreth then most consolation to his conscience: these treasures procure no fa∣uour before the iudgement seate of God; but wisedome bringeth then acceptation and glorie.

Vers. 16. Length of daies is in her right hand, and in her left▪ hand honour and riches.

FRom the general effects of wisedome he descendeth to her spirituall benefits, which are parts of that blessed estate be∣fore propounded, and proues that it is better then gold and siluer, and other delectable things, in that it is the cause and principall meanes whereby good men obtaine the fruition of them, and some of them are external blessings & concerne the outward man, and these are contained in this verse: some are internall, and concerne the inward man, and these we shal find in the two next. And here hee vseth an elegant Prosopop••••▪ ascribing to wisdome the person of a wealthy Lady, or boun∣tifull woman, who is neuer empty handed, but hath alwaie•• princely gifts in a readinesse to bestow vpon her fauourites and followers, and amongst which that which is first mentio∣ned, is more then any potentate, or all creatures are able to giue; and that is, length of daies, or a long life, whereof the greatest plenty of earthly commodities are appurtenances, and attendants. And this she euer granteth with limitations▪ if it stand with the good welfare of her friends: if it inableth them to be seruiceable to their maker, and profitable to th•••• brethren, and thrifty for the encrease of their owne happin•••• if it detaine them not too long from their eternall rest, a•••• presence of their Sauiour, and the enioyment of immortall blessednesse. Honour somtimes, and to some persons, digni∣ties, titles and preferments▪ and alwaies vnto all, a reuere〈…〉〈…〉∣stimation, in the hearts, and by the testimony of the godly, vnto whom their graces appeare: yea the very wicked doe feare them, and stand in dread of them; according to that say∣ing of Micah, They shall be like a young Lion among th•• s••••k••* 1.22 of sheepe. And albeit the tongues of maleuolent men be com∣monly prest to traduce both them and their waies, yet many of those that are most depraued may truly say with the Apostle Paul; We approue our selues to euery mans conscience in the sight* 1.23 of God. Wee might bring the vngodly mens owne behauiour

in their extremities for cleere confirmation of this: whose prayers doe many of them sooner craue when they are in ter∣rours? whose counsels doe they more willingly aske in di∣stresses? whose care and fidelity doe they more securely de∣pend vpon for their children, and their estates, when death will permit them no longer to manage their affaires? do not these things argue that they repute them to bee holy, to bee wise, to be righteous, faithfull and trustie? And can this good opinion bee had of them without honour? yet all haue not this in like measure, nor attaine to this forthwith so soone as they enter∣taine wisedome: for the vertues of many lie hidden for a time, & appeare not to the world, but through the virulent tongues of some they and their actions are misdeemed, and hardly cen∣sured of others, and many are perswaded indeed that they are grieuous offenders whom God approueth to bee faithfull and faultlesse: but this is not a perpetuall infamie, neither shall it alway cleaue vnto them. For God will not faile in due time to cleere their innocency according to his promise in the Psalme, saying: Commit thy way vnto the Lord, trust in him, and hee shall* 1.24 bring it to passe. He shall bring forth thy righteousnesse as the light, and thy iudgement as the noone day. And in the same verity the Apostle fully agreeth with the Prophet, though he apply it to an other purpose, when by opposition of contraries hee saith, Some mens sins are open before hand, and goe before vnto inage∣ment;* 1.25 but some mens sinnes follow after. Likewise also good works are manifest before hand, and they that are otherwise cannot bee hid.

And to honour he adioyneth riches, whereof though wis∣domes enemies be also partakers, and that in abundance, yet are they not made equall therin with her friends and seruants: for they are not both enriched with the same hand, neither are they giuen them for the same cause, neither doe they enioy the fruit and benefit of them in the some maner. It is the hand of Gods prouidence that ministreth to the wicked, and it is the hand of his fauour and kindnesse that ministreth to the godly. And it is not by way of extenuation called a left hand, but onely to declare that he is liberal with the one, as well as

with the other, hee blesseth the righteous with them, as with ornaments and rewards, for a recumpence of their seruice, but he curseth the wicked therewith as with gyues and snares for a punishment of their sinnes: the righteous haue true right in them, and good vse of them, and sound comfort with them: but the wicked are vsurpers, and therefore punishable for their intrusion, and they either halfe starue themselues through nig∣gardize, or else glut themselues with volupruonsnesse, or are filled with toilefull troubles, sorrowes, enuies, feares, and ma∣nifold vexations; by all which it appeareth that the wealth of the godly is the peculiar gifture of wisedome, and yet not such as is communicated to all: for it will bee burdenous to some, and dangerous to others, by raising vp their minds with pride, or drawing downe their affections to the world, by meanes whereof they should haue lesse communion with Christ, or participation of his heauenly riches, and therefore be will not lay too heauie load on them that cannot well beare it, nor sate them with ouer much who are so subiect to surphets, but stin∣teth and dieteth them, as parents doe their children, and yet they shall be sure to bee prouided for with enough, and freed from the perill of want and penurie.

Vers. 17. Her waies are waies of pleasantnesse; and all her pathes are peace.

IN the premises were specified the blessings which wisdome bringeth to the outward man; and in this present sentence are added certaine desireable graces which it worketh in the inward man, as that it refresheth the heart with sweet de∣light and ioyfulnesse, establisheth the conscience with peace and tranquility, which he seemeth to mention for preuention of the exception that corrupt flesh and blood is apt to take, and the quarrels which it is wont to picke against Gods holy wisedome, as that it is painefull, and requireth more labour and trauell, yea and the obedience to it is sower and bitter, deny∣ing vs the delights that others haue, requiring more strict and austere behauiour then others vse: and this is not all, but it

makes life vnpeaceable without rest and quietnesse, by procu∣ring many molestations and troubles. There is no such matter of tediousnesse, and restlesnes, (saith he) for her waies, viz. the worke and duties which she prescribeth (it being a borrowed speech taken from trauellers: for euery good seruice well per∣formed is a step towards heauen, and a proceeding towards endlesse blisse and happinesse) are waies of pleasure, viz. mini∣ster much spirituall ioy, and delectation to the soule of a rege∣nerate man, notwithstanding they bee very distastfull to cor∣rupt nature: as is auerred by our Sauiour, saying; Take my* 1.26 yoke vpon you, and learne of me; for I am meeke and lowly, and ye shall finde rest to your soules; for my yoke is easie, and my burthen* 1.27 light: and also by Saint Iohn, flatly, and in plaine termes deny∣ing that his commandements are grieuous. And all her pathes are peace; all that Christian conuersation which shee appoints and directs her attendants to walke in, tendeth to the comfort of their hearts by the assurance of Gods fauour and loue to them: for their sincere obedience is an infallible testimony of their sound faith, and that apprehendeth Gods iustice to be sa∣tisfied by Christ, and so their sinnes to be remitted: and so the Lord to be reconciled, and so their fierce and vnquied consci∣ence to be pacified. And this is agreeable to those holy say∣ings of the Apostle: Being iustified by faith, wee haue peace with* 1.28 God through our Lord Iesus Christ by whom also we haue accesse by faith into this grace wherein we stand, and reioyce in the hope of the glory of God, &c. The kingdome of God is not meate and* 1.29 drinke, but righteousnesse and peace, and ioy in the holy Ghost.

Vers. 18. She is a tree of life to them that lay hold on her: and happie is euery one that retaineth her.

THe last and largest spirituall blessing which wisedome brings, he hath reserued to the last place, for the knitting vp of all, and that is euerlasting life, and all the fulnesse of feli∣city with it; for it is a meanes, instrument, and pledge of our restitution to a better state then wee lost in Adam: which is

made lightsome by a similitude of the tree of life planted in the middest of Paradise, which was to our first parents a sacra∣ment of eternall life. She not onely restoreth vs to this happie condition, but also conserueth and keepeth vs in the same; as appeareth by the promise made to the faithfull, in the Reuela∣tion of Saint Iohn. To him that ouercommeth I will giue to eate* 1.30 of the tree of life, which is in the middest of the Paradise of God. Whereas contrariwise, Adam being once ouercome was ex∣cluded, and kept out of Paradise, that hee should neuer after∣wards tast of that sacramentall tree. And as this diuine wise∣dome* 1.31 is so effectuall to them that lay hold on her; so it is no lesse fruitfull in them, it fructifieth often, yea continually, and sendeth forth great variety of Christian vertues; and therfore it is said in the Apocalyps, that this tree beareth twelue manner* 1.32 of fruits, and yeeldeth her fruit euery moneth. Hereupon he con∣cludeth that which he first expounded, that she doth conferre happinesse, and make men blessed, but withall he noteth who they bee, and what they doe; not onely such as heare of her, speake of her, or looke vpon her, but take hold of her: neither so alone (for that is not enough) but retaine her also and hold her fast.

Vers. 19. The Lord by wisedome hath founded the earth, by vnderstanding he hath stablished the heauens.* 1.33

Vers. 20. By his knowledge the depths are broken vp; and •••••• clouds drop downe dew.

WIsedome hauing bin iustly praised for her great boun∣tie, and gratious effects, is here further commended, and duly magnified in respect of the most excellent, glorious, and illustrious cause of it: for it is that where of God Iehouah, the eternall and originall of all things, is the author, who is de∣scribed by certaine workes, wherein conspicuously hee doe exercise the same; and these are in number foure: wherof two are concerning the creation, in the 19. v; and two concerning the ordering and gouernment, in the 20. v. and according to these he would haue all the rest to be considered.

Touching the first, it is said that the Lord by wisedom foun∣ded the earth: vnder which hee comprehendeth the seas also. Which kinde of speech he vseth, not because hee hath laid any thing vnder the earth, as a foundation or ground-worke, whereupon it is sustained like other buildings: (for it hangeth vpon nothing) but to note the sure and stable standing of it, as if it had a foundation answerable to the building.

Touching the second he saith, by vnderstanding (and as the word signifieth) aptly, and trimly frameth, and likewise makes firme, and sure, and safe from perishing, and constant in the courses, and reuolutions of the starrie moueable spheres, so long as the world endureth, the heauens, whereby he meaneth that that is ouer vs, the celestiall bodies, motions, and influen∣ces, and beneath these, all the regions of the aire.

Touching the third, it is said, By his knowledge the depths are broken vp, that is, he claue the depths, made the fountaines that runne along within the earth, to cleaue asunder, and to breake foorth of the bowels of the earth, and to runne in the channels of the same, and the same issuing out of the entrailes of the earth, haue also fit currents for their courses vpon the earth: for wee may see what meete and conuenient discents are ordained for them from dales to valleys, and from valleys to valleys, from well heads they haue gutters to conuey them to small brookes, and the smaller brookes runne in rilles, and the rilles passe out into greater riuers, and the great riuers haue a ready passage prepared for them to flow into the Sea; other∣wise some places would be turned into bogges or fennes, and made vnfruitfull; others would be drowned vp, and made vn∣habitable, and few or none would be so commodious for men, and other creatures, as now they are.

Touching the last, hee saith, The clowds drop downe dew: whereby he meaneth raine, and other falling moysture of all sorts, which are vapours ascending out of the earth, to the end that being distilled in the aire, they might returne againe with greater vertue to water the ground. And this is obser∣uable for the manner, that it commeth moderatly with drops, and not excessiuely with streames: if he should open the win∣dowes

of heauen, and let it gush downe, as hee did in Noah: time, it would drowne vp, and destroy all; but trickling down in this milde sort, is comfortable for men, and beasts, and pro∣fitable for corne, grasse, herbes, trees, and all kinde of plants both for their growth and fruitfulnes. Thus God is magni∣fied by his workes of creation, conseruation, and prouidence, that each of those is done by his wisedome, and vnderstan∣ding, to shew his Alsufficiencie in performing his promise to them that embrace his wisedome.

Verse 21. My sonne, let not these things depart from thine eyes: keepe sound wisedome, and discretion.

* 1.34

HEre wee haue an application of the former discourse: for out of the same hee inferreth an exhortation, or rather reneweth that which he had before propounded, and confir∣meth it with fresh and fit arguments. The exhortation is de∣liuered first negatiuely in the manner of a caueat, Let not them, either wisedome it selfe, or the reasons brought to require o∣bedience to it, depart from thine eyes, either forgotten, or care∣lesly neglected. The simile is either taken from Archers, which intentiuely aime at the marke they shoote at; or from Pilots, or sailers, who with all possible diligence labour to retaine the sight of the Lode-starre to direct their course accordingly; or from wise trauellers who most heedfully marke their way, and therefore haue their eyes constantly vpon it, lest through their negligence they should misse the same, and wander into by-paths: or from the vse of philacteries, and writings of the Commandements vpon the edges of their garments required in the Law, that they should not onely weare them, but with all heed respect them.

Next affirmatiuely, keepe, viz. marke, and remember, set thy delight vpon, and practise: let iudgement, memorie, affection, and conscience retaine sound wisedome, not humane, vaine in∣uentions, not the deuices of mens braines, which to carnall reason seeme glorious and excellent, but that which God doth inspire, and ratifie in his owne holy word; this he calleth

that which is true, and sound, and solid matter, as if all other things, especially fleshly policies seeme rather to be, then to be indeed, and rather shadowes, then substances. Discretion] The word signifieth cogitation or thinking, or good aduisement: for that although wisedome come from God, and be in our selues, and in our mindes; yet he would haue vs vse our minds and cogitations to the attaining of it, and constant meditation after it is attained.

Verse 22. So shall they be life to thy soule, and grace to thy necke.

VNto this precept hee addeth diuers great and gracious promises for life, honour, and safetie, &c. and therefore faith he, So they, the wisedome & grace of God by this meanes entertained, shall be life to thy soule shall quicken thee in the inward man, and shall be as the seedes of eternall life, anima∣ting thy soule, as that doth thy body; which without these is but a spirituall carcase, like to a senselesse, liuelesse, & spiritlesse body. For the state of none without grace, is better then that of the Gentiles, without knowledge, of whom it is said, that hauing their vnderstanding darkened, they were alienated from the life of God, through the ignorance that was in them, be∣cause of the hardnes of their heart. And therefore in diuers pla∣ces we shall finde exhortations to embrace the word of God with sound knowledge of it, vpon this ground: as, Keepe my commandements, and liue: and my law as the apple of thine eye.* 1.35 And Isai. 55. 3. Incline your eares to me: heare and your soule shall liue.

And grace to thy necke] Ornaments of honour, like to chaines or iewels wherewith great personages are wont to decke themselues, as well to set foorth their dignities, as to adorne their persons: for with both these are wisedoms chil∣dren graced: they of hie degree, being the sonnes and daugh∣ters of God, and more honoured with spirituall graces, and holy behauiour then any other can possibly be with siluer and gold, or any kind of iewels, though neuer so rich and costly: so

that they need not be ashamed to come into any presence, e∣specially of God, they need not be afraid of cōtempt, and dis∣grace, for good men will reuerence them, though in the world neuer so poore and base, and none w••ll despise them but con∣temptible persons▪ who also thereby shall get more shame themselues for their folly, and be filled with reproch by Gods righteous iudgement.

Verse 23. Thou shalt walke in the way safely, and thy foote shall not stumble.

Verse 24. When thou liest downe thou shalt not be afraid: yea, thou shalt lie downe, and thy sleepe shall be sweete.

AS life was promised as a recompence to godlinesse: and after that honour as an ornament to life: so here is safe∣tie added as an indiuiduall companion of them both, and a good man shall not faile of abroad, or at home, waking, or sleeping, in the day, or in the night: abroad, and in the day hee shall be so farre from ruine and mortall hurt, as that hee shall not so much as dash his foote against a stone: at home, and in the night, he shall enioy such freedome from feare, as that hee shall not so much as breake his sleepe for it. Then (saith he) thou shalt walke in thy way safely, viz. thou shalt liue with∣out perill in thy whole course: for as it is true being literally taken, that in his trauels and iourneys he shall from God and his Angels finde protection, so he shall also in all other his af∣faires, which according to wisedome hee shall walke in: for they are also called the waies of men: for she sheweth vs which be safe, and which be dangerous, and as well how to walke, as where to walke, procuring also Gods direction, de∣fence▪ and blessing. And thy foote shall not stumble, viz. no harme shall befall thee whilest thou art where thou shouldest be and doe that which thou oughtest: for otherwise bodilie calamities may befall the best that shall faile of these, though not to his destruction, as the case of the good Prophet doth witnesse, whom God caused a lion to kill for breaking his* 1.36 commandements: and notwithstanding righteous and inno∣cent

men be also exposed to violence, and many seeming hurts, yet all their afflictions and sufferings do rather confirme them to stand the faster, then turne to be stumbling blockes, where∣by they shall fall. When thou liest downe, and all the while thou keepest thy bed, which wisedome will not permit to bee be∣yond measure, thou shalt not be afraid, thou needest not dread any perill; When thou liest downe, thy sleepe shall be sweet, peace∣able, comfortable, and delightfull, as dainty food is to the taste of man, while thou dependest on God; for the heart, that is refreshed in the day with the feeling of Gods fauour, will re∣lish the same in the night, and be supported with the assurance of his protection. Dauid confirmes this vnto vs by his owne experience: Thou hast put more gladnesse in my heart, then when* 1.37 their corne and wine encreased. I will lay mee downe and sleepe in peace, for thou Lord maketh me dwell in safety. And though Pe∣ter knew nothing but that he should be both arrained & con∣demned to death & likely enough also to be executed on the morrow; yet resting assured that the Lord in goodnes would not faile him, he slept so soundly in prison and irons, vnder the custodie of so many armed souldiers, that the Angell was dri∣uen to smite him hard before he could awake him, so little was he troubled at the eminent perill, which all the people, good and bad concluded that he liued in.

Vers. 25. Be not afraid of any sudden feare, neither of the de∣solation of the wicked, when it commeth.

THe safety in the other verse promised, is in this commen∣ded, and shewed to be the more desireable by that sound confidence, and comfortable boldnesse which is adioyned to it, being for the certainty and lawfulnesse of it commanded by a precept that containeth in it the force of a promise, Bee not afraid, viz. thou hast no cause to feare, neither shalt thou bee perplexed with feare: and that hee will as well giue the grace of boldlesse to the godly, as require the exercise of it, the Psal∣mist testifieth, saying; He shall not be afraid of euill tidings; his* 1.38 heart is fixed, he trusteth in the Lord. And as here, so in other

places we find imperatiue speeches to stand for firme speeches:* 1.39 as, Trust in the Lord, doe good, dwell in the land, and bee fed assu∣redly, viz. Thou shalt dwell in the land, and not faile to bee fed, and haue all sufficiency ministred to thee. Affiance, and holy security is set forth by the contrary, with the circum∣stance of time, Be not afraid▪ or thou shalt not feare sudden feare; the desolation of the wicked when it commeth; euen then when perils shal horribly dismay the wicked, & when plagues, and fearefull iudgements shall vtterly sweepe them away, thy heart shall bee quiet and peaceable, resting assured of Gods mercy and goodnesse, and shalt be freed from the iudgements that fall on them, or at least be safe from the sting thereof: no poyson, no venome, no hurt shall proceed from them; onely so much thou shalt suffer, and bee partaker of, as shall make thee the better if thou liue, and hasten thy happinesse if thou die. This amplification is of no small importance, but the same whereby other holy writers doe much magnifie the maruei∣lous mercy of God, and the admirable felicity of his people▪ Iob was animated with it by Eliphaz, in this manner: Hee shall deliuer the•• in six troubles, and in the seuenth, there shall none eu••••* 1.40 come vnto thee. In famine he shall redeeme thee from death, and ••n warre from the power of the sword. Thou shalt bee hid from the scourge of the tongue; neither shalt thou bee afraid of destruction when it commeth. And elsewhere after this sort: When other men are cast downe, thou shalt say, there is lifting vp. And Dauid* 1.41 insisteth vpon the point at large in one of his Psalmes, when he saith: Thou shalt not be afraid for the ••e••rour by night, nor for* 1.42 the arrow that flieth by day, nor for the pestilence that walketh in darkenesse, nor for the destruction that destroyeth at noone da••: A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come neere thee. But with thine eyes thou shalt see the reward of the wicked.

Vers. 26. For the Lord shall bee for thy confidence, and shall keepe thy foot from taking.

THat which he had spoken before by way of commande∣ment or promise, he now confirmeth and maketh good

by a strong and inuincible argument; namely, the omnipotent efficient, and worker of this fortitude in the hearts of his peo∣ple, and the preseruer of their safety: The Lord shall bee for thy confidence, he shall support and sustaine thy hope, he shall en∣courage and establish thy heart, and shal keepe thy foote from ta∣king, because it is an old custome for the wicked to lay snares and spread nets for the feet of the godly: and as common a thing as for fowlers and hunters to set snares and traps for birds, and beasts; therefore the Lord doth gratiously deliuer his from being taken in the same. And when he himselfe doth lay his nets and his grins for the vngodly; he will most proui∣dently take order that his owne be not intangled therein. The like allegorie is vsed by the Prophet for this same purpose:* 1.43 Surely he shall deliuer thee from the snare of the fowler, and from the noisome pestilence.

Vers. 27. Withhold not the good from the owners therof, when it is in the power of thine hand to doe it.

NOw Salomon prescribeth those duties which properly belong to the second Table of the Law, as the former from the fourth verse hitherto did to the first.

And herein hee requireth,

• 1. Benificence, that wee bee helpefull to our neighbour.
• 2. Innocencie, that we neither thinke nor do him hurt.

For our benificence or well doing, he would haue vs to per∣forme as much as wee can in this verse; and as soone as wee can, and is conuenient, in the next. He inciteth men hereunto by the rule of equitie and iustice, in that the neglect of it to them to whom it should bee shewed, is a detaining of a due from them to whom by right it belongeth. Withhold not good, but readily minister it, whether it be defence, reliefe, counsell, comfort, or whatsoeuer else is expedient and necessarie, from the owners thereof, which haue deserued it, to whom it hath been promised, which stand in need of it, or to whom any way it belongeth, though not by a ciuill interest, yet by a Christian

right, though they cannot exact it, yet if God haue allotted it to them, and call vpon thee to offer it, and out of mercy and kindnesse freely to bestow it. If power be in thy hand to doe it, if it stand with thy ability and calling, prouided also that thou so giue vnto one, that thou bee not of necessity compelled to de∣fraud others which are neere to thee, to whom thou art more bound. That liberality and well doing is a duty, that our poore distressed brethrē haue a right in it, that the not exercising of it, is an vniust detention of a due from them to whom it is owing, our Sauiour Christ himselfe hath already witnessed, Mat. 25. and will further make good, as all eares shall heare, and al eyes shall see, by his last sentence, and execution of the same at his glorious appearance. And if it be a sin not to relieue them that be in want, much more then violently, or fraudulently to take or keepe ought from the right owners, though men haue ne∣uer so much power in their hands to beare them out in it; and therefore Iob durst not lift vp his hand against the fatherlesse, though he saw his helpe in the gate, viz. though the bench, and the Iudge, and the Magistrates would haue backed, and maintained him in his iniustice.

Vers. 28. Say not to thy neighbour, Goe, and come againe to morrow, I will giue it thee, when thou hast it by thee.

BEfore he proued benificence to be a necessary duty when our neighbous need requireth helpe, and our ability suffi∣ceth to yeeld it, because in this case God▪ hath made vs ste∣wards, and put into our hands some part of the portion which he hath appointed to others, and therefore in conscience wee are to repute them the owners of it, and our selues the debtors till we haue made payment thereof; and then he directeth the manner of it, that it be seasonable and timely, and consequent∣ly that it be done willingly, and with cherefulnesse. And this hee intimateth by prohibiting delaies vnto those that are in present want, and come in hope to sue for speedy succour, whom pitilesse men are wont to turne away with the worth∣lesse almes of vaine breath, and guilefull promises, saying; Go

from me now, and come againe another time, and to morrow, here∣after I will giue it thee. Where in the first branch, they include their neighbour with an vncomfortable repulse: in the se∣cond, they require of him a double labour: in the third, they shake him off, and illude him with a friuolous promise: for such misers doe seldome minde a morrow, or any day ensuing, wherein they propose seriously to shew any mercy, but onely make these semblances and shewes, that they might not seeme professedly to be churlish Nabals. But say that their intent is according to their speeches, yet what know they whether they shall liue till the morrow, or then they haue ought to bestow, or their brethren may euer returne to receiue it▪ or whether through want of present reliefe, his life, health, or state miscar∣rie not? And therefore saith Saint Paul, Whilest wee haue op∣portunity* 1.44 let vs doe good to all. specially to them of the houshold of faith. And it much comforted Iob in his heauie affliction, that he had not suffered the eyes of the widowes to faile. And this is* 1.45 the praise of Gods bountifull goodnesse to his people, and creatures, that he giueth them all their meate in due season. But* 1.46 withall the Wiseman doth explicate his owne meaning, and sheweth in what case he doth forbid this manner of dimission with procrastination: When thou hast it by thee, if thou be able to satisfie him, in granting his request, otherwise not: For ma∣ny may doe that to morrow, which they cannot to day, and want meanes to performe that now, which in time to come they may well accomplish: and for such it is not vnlawfull to reserue themselues for a fitter season; neither will it be amisse for them to make a faithfull promise of their future benignity, both to refresh the heart of their afflicted brother with the te∣stimonie of their loue, and to binde themselues to the more certaine performance of it.

Vers. 29. * 1.47 Deuise not▪ euill against thy neighbour that dwelleth securely with thee.

HAuing proued it to be needfull that we doe all good of∣fices seasonably to our neighbours, hee dehorteth on the

contrary side from doing any iniurie to them, which in it selfe is vniust and sinfull, and yet is made the more grieuous by cir∣cumstances. As first, in respect of the manner thereof, if it bee purposely, and perpensedly practised against them: for sundry vices doe conspire together in that worke, as malice, craft, vo∣luntarie iniquitie, and wilfull contempt of Gods Commande∣ments: and herein the principall faculties of the soule are euil∣ly occupied: as affections, wit, and mind, with the abuse of the tongue, and corporall members also: for the word signifieth such industrie and paines taking, such art and trauel, as is wont to be vsed in the tilling of the land, & plowing of the ground. Against the hainousnesse of this offence, Micah denounceth a iudgement, saying, Woe be to them that imagine mischiefe, and* 1.48 worke wickednesse on their beds: when the morning is light they practise it, because power is in their hand. And Eliphaz obserued* 1.49 it to haue been the bane and vndoing of many whom he char∣geth to be agents of, and accessarie to their owne destruction in this manner: I haue seene, they that plow iniquity, and sow wic∣kednesse▪ reape the same. Secondly, it is aggrauated by the sub∣iects, the persons wronged, against whom this mischiefe is plotted, thy neighbour that dwelleth with thee, if they bee our friends that depend on our loue, and rest in an opinion of our faithfulnesse towards them, or at least are without feare that any vnfaithfulnesse, trecherie, or perfidious designes should proceed from vs. Iudasses are to be reckoned among the wo•••• sort of people, which will both kisse a man, and betray him at one time, with the same mouth. Nothing troubled Dauid more in the extremitie of all his troubles, then the indigne be∣hauiour of Achitophel, a dislembling, fained, and counterfeite companion; and therefore letting passe the open violence and malice of his professed foes, hee taketh most to heart, and most bitterly complaineth of the most horrible falshood of that most faithlesse hypocrite. Surely (saith he) mine enemie did not* 1.50 defame me, for I could haue borne it; neither did mine enemy ex∣alt himselfe against me: But it was thou O man, my guide, and my familiar, which delighted in consulting together, and went into the house of God as companions.

Verse 30. Striue not with a man without a cause, if hee haue done thee no harme.

AS the practise and attempt of all hurt against others is to be auoided, according as the word euill indefinitly for∣bidden, doth implie; so we haue a more perticular admonition to take heede of contentions, specially when we be not com∣pelled by iniuries offered, to maintaine our owne righteous causes, or to punish, or represse sinne in others, but shall con∣trary to loue, peace, neighbourhood, and equitie molest and disquiet harmelesse and innocent persons. Hereby doth Esay exaggerate the tyrannie, and due punishment of those which oppresse the Church, and Gods righteous seruants: Woe to thee that spoilest, and thou wast not spoiled: and dealest treache∣rously,* 1.51 and they dealt not treacherously with thee: when thou shalt cease to spoile, thou shalt be spoiled; and when thou shalt make an end to deale treacherously, they shall deale treacherously with thee.

And this inhumanitie is yet more inhumane, if they be ac∣cused, and molested, that deserue well at ones hand, and haue their loue and kindnes requited with indignitie, and aboue al, if they bee pursued and oppressed for their graces, for their goodnesse, for their seruices to God, and well doing. Now these words containe no warrant for priuate reuenge, or wreaking our anger on euery one who giueth vs iust occasion of offence: for the aggrauation of a greater sinne, is not an ap∣probation of a lesse: it is an intollerable crueltie to vexe the innocent, and it is a sinfull part also to bee reuenged on our faultie enemies. In the meane while no law of God nor man doth forbid to expostulate either publikly or priuately before the Magistrate, with him that hath wronged vs, yea to con∣uince him of iniurie (if we bee able) prouided that it bee done moderatly, mildly, with hatred of sinne, and that it may be re∣formed, and in mercie to the sinner that hee may bee reclai∣med.

Verse 31. Enuie not the oppressor, and chuse none of his waies.

BEcause the premised precepts and promises are the left regarded, by meanes of the hie prosperity of impious per∣sons that contemne them, and of the deepe aduersi••ie of god•• men which obserue them, hee therefore in the conclusion•• this Chapter describeth the contrary estates and condition of them both, not as they seeme vnto sense, but as they no•• are, and in time shall appeare more plainly to be in truth. An•• hereunto he maketh a way by disswading good men from di∣stemper, discouragements, and disorder at the sight of wicke•• and cruell mens fortunate successes. Enuie not the oppressor viz. Let not the abundance, or promotion of them that are gi∣uen to violence, insolencie, or impietie, grieue, or disquiet th•• hart, though it be no easie matter for good men to behold the same without vexation: and chuse none of his waies be not a∣lured by his example (how well soeuer he succeedeth) to fol∣low him in the same steps.

Although the second clause be annexed to the former, as •• second exhortation, yet it carrieth the force of an argume•• from the effects: because this kind of emulation, if it proceed without controlement, is wont to worke much passion at the first, and to draw men to imitation at the last. Wherefore Da∣uid giuing the same caueat, doth seeke in like manner to pre∣uent the same mischiefe. Fret not thy selfe for the wicked ne••∣ther* 1.52 be enuious for the euill doers. Fret not thy selfe, because▪ the man that prospereth in his way, because of the man th•• brings wicked deuices to passe. Cease from anger, forsake wrat•• Fret not thy selfe in any wise to doe euill. And whether it be Dauid, or Asaph that wrote the seuentie third Psalme, th•• Prophet (whosoeuer he was) testifieth by his own experience▪ what force there is in bad mens prosperitie to trouble good mens mindes, and how perilous this trouble is to peruert the waies. My feete (saith he) were almost gone: For I was enuio••* 1.53 at the foolish, when I saw the prosperitie of the wicked.

Verse 32. For the froward is an abomination to the Lord: and his secret is with the righteous.

HE maketh it to appeare by good reason that there is no cause why wicked men should be enuied, nor safetie in conforming our selues to their example, forasmuch as fro∣ward persons, and such as peruersely goe on in their crueltie, and other wicked courses, reiecting al admonition to the con∣trarie, are an abomination to the Lord, abhorred extremely, and perfectly hated of him. For he sets it downe in the abstract to declare that hee hath them in full detestation. It is not said, they are abominable, but abomination it selfe, as odious as may be, and such as are loathsome to looke vpon. Moses his speech to Pharaoh doth declare what affections, and effects the sight of any abomination is apt to worke: Loe, shall we sa∣crifice* 1.54 the abomination of the Egyptians before them, and they not stone vs? Now who seeth not the most lamentable case, and desperate misery of those with whom the Lord is so high∣ly offended, be their externall wealth and aduancement neuer so great? A Kings implacable anger bringeth downe the greatest subiects, as wretched Haman felt; and who then would admire him that liueth, and is like to dye in the most grieuous displeasure and indignation of the liuing God? A∣gainst these he setteth the state of the godly▪ that he hath them in estimation, and is much delighted with them, as the effects of his fauour doe shew. His secret is with the righteous. His hidden counsels, especially touching their owne saluation, the hidden and mysticall knowledge of his will (which an natu∣rall man cannot attaine vnto, as S. Paul witnesseth) is by his* 1.55 word and spirit reueiled vnto them, and so it is not to his ene∣mies, or to any whom he hath▪ not chosen for friends, accor∣ding to our Sauiour his owne testimonie: Henceforth I call* 1.56 you no more seruants, for the seruant knoweth not what his ma∣ster doth, but I call you friends. For all things which I haue heard of▪ my father, make knowne to you. And the same doth Dauid commend as an honourable prerogatiue, wherewith God

vseth to grace his faithfull seruants, how meane or contemp∣tible soeuer they seeme to be in the world. The secret of the* 1.57 Lord is with them that feare him: and his couenant to giue them vnderstanding.

Verse 33. The curse of the Lord is on the house of the wicked▪ but his blessing on the habitation of the righteous.

HE confirmeth the former position by the effects of his hatred and loue on both sides: The curse of the Lord, his plagues and iudgements are threatned, and prepared, and in time shall bee executed vpon the house of the wicked; though it be neuer so stately a palace, but his blessing, his pro∣mise, his grace, and good prouidence is vpon the habitation of the righteous, though it be neuer so base a cottage: where, by house and habitation, hee vnderstandeth the dwelling, the state, the waies, and persons belonging to them.

Verse 34. Surely he scorneth the scorners: but giueth grace to the lowly.

THe former sentences declared the seuerity of God against all kinde of sinfull men; but in this is shewed what a spe∣ciall quarrell he hath against iesters, scoffers, and mockers, at his word, and admonitions, those hellish Atheists which de∣ride his ordinances, and serueth them in their kinde, both be∣cause of all others they are most arrogant, and presumptuous, and none doe so much vilifie and despite him, as they doe, and for that they bee pestilent and plaguie persons, causing others also to thinke basely of Gods most glorious and sacred Ora∣cles; and therefore hee scorneth them, requiteth them their owne measure, and returneth that vpon themselues, which they can but offer and attempt against him: they would haue his name to be contemned, hee makes them and theirs to bee abhorred, they desire to bring his worship into reproch, hee doth fill their faces full of shame: hee laugheth at their ruine and destruction which is comming vpon them: he laugheth

at their terrours, cries and rorings when they are in their tor∣ments; when they would seeke him, hee turneth his face from them; when they stand in need of faith and repentance, hee keepeth it away, and withstands them. And to these are op∣posed humble men, which demeane themselues in a contrary manner: for they scoffe not at the words of God, as these scor∣ners doe in their pride, but with feare and reuerence, hearken to it, feare and obey it, wherefore also they finde contrary suc∣cesse, God testifying his loue vnto them, and especiall regard of them, by working grace in their hearts, with his holy spirit, which hath euer been an infallible pledge of his fauour. Saint Iames declareth the meanes whereby men become scorners, and that is, by being proud; and likewise teacheth after what sort the Lord doth scorne them, namely, by detaining of grace from them, which doth argue his hatred and displeasure, and therefore so frameth he the opposition: God resisteth the proud* 1.58 and giues grace to the humble.

Vers. 35. The wise shall inherit glory, but fooles doe beare away* 1.59 shame.

BEcause humble men are accounted simple, and proud men wise; and sinne bringeth many to preferment, and grace occasioneth diuers to be despised in the world; hee therefore to raise vp the discouraged hearts on the one side, and to take downe the insolent mindes of the other, doth pronounce the lowly and godly to be wise, and the proud, scornefull, and wic∣ked to be fooles: and that these wise shall haue an answerable honour, as those that be rising and in way to promotion, and such fooles shall haue a proportionable contempt, as such as be falling, and in the state of ignominie. The wise shall inherit glo∣ry, viz. enioy praise, and estimation in due season, when they come to their yeeres, though for a while, during the time of their nonage they liue obscurely, and sustaine many repro∣ches, and when they haue it, they shall keepe it, and vse it as their owne, as free-holders their inheritances which are law∣fully descended to them, whereas the applause and promotions

of the wicked are but borrowed, or stollen, and therefore of no continuance with them. The possession of this glory is of many taken in the earth, the hearts and tongues of men ho∣nouring them in this life, but the full fruition thereof shall bee in heauen, and that perfectly▪ and perpetually, with the fulnesse of all other felicity. Contrariwise, fooles doe beare away shame; wicked sinners play the fooles egregiously taking vp for their portion, (as the word doth well signifie) and voluntarily chu∣sing shame, those things which will bring them to shame and reproch: as their pr••de their pompe, their carnall excellency will doe either amongst men in earth, or before the iudgement seate of Christ in the day of the Lord. This exaltat••••n of the godly, with other sundry blessings, and the confusion of the wicked, with many sorts of calamities the Prophet Isaiah doth confirm••: Behold, my seruant shall eate, and ye shall be hungry:* 1.60 behold, my seruants shall drinke, but ye shall be thirsty? behold, my seruants shall reioyce, and ye shall be ashamed: behold, my seruants shall sing for ioy of heart, but ye shall cry for sorrow of heart, and howle for vexation of spirit: and ye shall leaue your name for a curse to my chosen: for the Lord shall slay thee, and call his ser∣uants by a new name.

CHAPTER. IIII.

Vers. 1. Heare O ye children, the instruction of a father, and giue eare to vnderstanding.

IN this Chapter Salomon confirmeth the same which he had handled in the former Chapters. And herein he exhorteth his readers to hearken to his lessons, and carefully get, keep, and make much of the heauenly wisedome of God, to the fourteenth verse. Secondly, he dehorteth from the society and practise of wicked men, to the twentieth verse. Thirdly, he giueth an admonition, not onely to imbrace his in∣structions,

but also to vse them to the gouernment of their hearts, speeches, and all manner of behauiour, to the end of the Chapter. And in all these hee deliuereth little or nothing by precept, which he doth not also approue to them by reason.

To the end that hee might the better win the affections of his scholers, and challenge not onely attention to heare him, which hee expresly requireth, but obedience to his words, which by consequence is inferred, hee beginneth his speech with a preface, and therein mentioneth the relation that is be∣tweene him and his scholers, how they comming to learne are become his children, and hee appointed by God to teach su∣staineth the person of a father, and accordingly giueth father∣ly instructions proceeding from loue, and deliuered with au∣thority.

Vers. 2. For I doe giue good doctrine, therefore forsake not my law.

ALthough those personal respects might be of good force to moue them, yet he thinketh it not enough to vrge his owne iurisdiction, or their duty for loyalty, but produceth o∣ther arguments to shew the equity of his demand: as one is the excellency of the matter, which hee doth propose vnto them: I doe giue you a good doctrine, that which is wholesome, pleasant and profitable to an vpright heart: it is not heretical, erronious, seditious, wanton, or any infectious or dangerous discourse: it is no common, triuiall, or worthlesse pamphlet: it is no fancie of mans braine, or superstitious tradition of flesh and blood, but that which is sound and fruitfull, for mind, hart, manners, state and gouernment: I vtter noble and diuine sen∣tences, which bring present consolation, and inuesteth men with eternall felicity. Hereupon he forbiddeth vs to forsaks his law, in minde, in profession, or in practise. For who that is well in his wits will reiect or neglect a thing so good, so delight∣full, so profitable, so comfortable, and the same so freely of∣fered.

Vers. 3. For I was the sonne of my father, tender and only be∣loued in the sight of my mother.

THe example and testimony of Dauid is brought as a se∣cond reason for the warrant of his teaching, & the good∣nesse of his doctrine; for he dealeth with them no otherwi•••• then his owne father dealt with him; and looke what doctri•••• himselfe had receiued of so kinde an instructor, the same a〈…〉〈…〉 he faithfully deliuered for their instruction. In this verse he ac∣knowledgeth his parents louing affection: In the next hee re∣lateth his fathers wholesome precepts. For I was the sonne of •••• father, whom he most dearely and entirely affected aboue t•••• rest of his children, Only beloued in the sight of my mother, whose heart was so much knit vnto mee, as if shee had had no other sonne, and therefore could seldome endure me to be out of 〈◊〉〈◊〉 presence, although she had borne other sonnes also, as appea∣reth, 1. Chron. 3. 5. But what meaneth Salomon by this? w••••* 1.61 doth hee publish to the world how dearely his parents affe∣cted him? Because he would haue it knowne that their gre•••• loue was a principall cause of his good education; and 〈◊〉〈◊〉 therfore he was well taught, because he was much set by. And bearing the same good will to his spirituall children, as his fa∣ther did to him, hee would imitate his father by testifying 〈◊〉〈◊〉 loue in giuing good counsell.

Vers. 4. He taught me also, and said vnto me: Let thine hea•••• retaine my words; keepe my commandements and liue.

HAuing alleaged the motiues of Dauids documents and instructions, the singular loue he bare vnto him; he now beginneth to recite the matter therof, which consisteth of ex∣hortations, dehortations, and promises promiscuously inter∣mingled; and in all these he recommendeth vnto him, and in∣citeth him vnto the intentiue regard of sound & sauing know∣ledge: and first, he prepareth him to a serious obseruation of his counsell in this verse, and afterwards deliuereth the perti∣culars of his aduice in those that follow. That his sayings

might be of the greater force, and dwell the longer with him, he requireth that they may haue a due manner of acceptance, that the eare be not onely imployed in receiuing of them, but the heart and mind also: neither doth it suffice that they bee once apprehended, but constantly held fast (as the word sig∣nifieth) and therfore addeth also another clause keepe my Com∣mandements, keepe them in memory, keepe them in affection, keepe them in practise. Hee maketh a proffer of large extent, and offereth a gift most desireable; namely, life, both tempo∣rall, and eternall, with all happinesse belonging to them both: but most emphatically set downe in the imparatiue moode, and liue; wherein he both prescribeth a duty, and therein gi∣ueth direction, and maketh a large promise; as if hee should haue said; Be prouident in yeelding obedience to my com∣mandements that thou maiest liue, and assuredly thou shalt liue, and that most blessedly.

Vers. 5. Get wisedome, get vnderstanding: forget not, neither decline from the words of my mouth.

HEre he layeth downe the proposition and maine point of his whole oration, Get wisedome (saith he) ge•• vnderstan∣ding, viz. call, crie, digge, search, and vse all good meanes for an exquisite and setled knowledge, with the faculty of concei∣uing, and discerning, whereby thou maiest bee kept from er∣rours: forget not, let no good instructions regardlesly slip out of thy memorie: Decline not from the words of my mouth, breake not through contempt or negligence those precepts and rules wherewith I informe thee, for the attainement and vsage of this heauenly knowledge.

Vers. 6. Forsake her not, and she shall preserue thee, loue her, and she shall keepe thee.

BEcause as much mischiefe commeth by casting off that which is good, as by meere refusall of it, hee presseth the point of perseuerance, warning his sonne that he should by no

meanes giue ouer his good beginnings: hee would not haue him forsake wisedome, either ceasing to learne it, or desisting from the exercise of it; and allureth him to this good persi∣stance by the benefit of constancy, she shall preserue thee, (saith he) shee shall preserue thy heart and mind from sinfull lusts, and other corruptions: she shall keepe thee from the practise of euill behauiour: she shall defend thee from shame and re∣proch: she shall protect thee from plagues and punishments. Now he teacheth him not onely why he should retaine wis∣dome, but how he may bee able to doe it, and so receiue pre∣seruation from her; and that is, by setting his delight vpon her, loue her, and then she shall keepe thee, for no man doth easi∣ly depart from the thing which he loueth, but charily layeth vp that which his heart is set vpon, and keepeth it safe with al heedfulnesse. Why doth God eternally preserue his people? because he loueth them. And why do they perpetually cleaue vnto him? because they loue him. Who (saith Saint Paul) shall separate vs from the loue of Christ? Shall tribulation, or an∣guish,* 1.62 &c. That in the Canticles is not impertinent to this purpose: Set me as a seale on thy heart; for loue is strong as* 1.63 death; ielousie is cruell as the graue, the coales thereof are fierie coales; many waters cannot quench loue, if a man would giue all the substance of his house to buy loue, hee would vtterly de∣spise it.

Vers. 7. Wisedome is the chiefe thing, therefore get wisdome, and with all thy getting get vnderstanding.

THat he may the stronglier confirme his admonitions go∣ing last before, and the more directly inferre this exhor∣tation ensuing, he extolleth wisedome with due and deserued praise, ascribing to it the principall place of excellency, and preferring it before all things in the world, as Salomon pro∣ued by comparison in the former chapter; and then it fol∣loweth that it must needs be worth getting, worth keeping, worth louing, &c. and therefore hee had good reason also to perswade him with all his possessions to compasse it, that hee

should vse all opportunities, and commodities, and whatsoe∣uer he enioyed, as a meanes to further him in knowledge, and to haue nothing in such estimation, though it bee neuer so deere vnto him, as not to depart with it for the encrease of grace, and exercise of goodnesse, if otherwise hee cannot ob∣taine the one, or performe the other. For hee cannot haue a hard match that makes a purchase of vertue, how great soe∣uer the price be that he payeth for it, because euery parcell of it ouerualueth all the most delectable things of the world: it is that treasure which he that found, is cōmended by our Sa∣uiour for selling all that he hath to purchase the field wherein it was hidden: and it is that rich pearle, which the wise Mer∣chant* 1.64 did well to buy with the sale of all that he had.

Vers. 8. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou doest imbrace her.

Vers. 9. She shall giue to thine head an ornament of grace, a crowne of glory shall she deliuer thee.

HAuing gotten her, though it cost him deere, he requireth that he vse her well, by making much of her, and extol∣ling her, which is done by a reuerent and honourable enter∣tainment of her: for so hee explicateth himselfe, in conditio∣ning that shee bee imbraced, which is done when the word is* 1.65 receiued, as the word of God; when the Ministers are respected, as the messengers of God: when obedience is yeelded as to the voice of God: when she is magnified with a wholesome tongue, and glorified with a godly life. And to him that shall performe this duty, he sheweth how shee will requite it with her fauours, saying; she shall promote thee, either to a earthly dignity, or to a heauenly. (For that which God saith, God in wisedome saith, Them that honour me, I honour.) And Salomon* 1.66 found it verified in both, and that in ample and large mea∣sure, shee shall giue to thine head an ornament of grace, and set vpon thine head a blessed crowne, as Chap. 1. 9.

Vers. 10. Heare O my sonne▪ and receiue my words, and the yeeres of thy life shall be many.

Vers. 11. I doe teach thee in the way of wisedome, and leade thee in the right pathes,

HItherto (as it seemeth) Salomon hath related the words of his father Dauid produced by way of testimonie, both to establish the hearts of his auditors▪ or readers, and to ••u••••∣fie his owne doctrine, which ••ee had, and doth communicate vnto them, for that Dauid, so worthy a person, did out of his affection so counsell him, as hee aduised them, and now pro∣ceedeth in his owne words, or rather in the words of God, suggested vnto him, and written by him, for the vse of his children, to whom hee speaketh in the first verse of this chap∣ter, hauing begun his speech in the plurall number, as speaking to all, in this and those following, he continueth in the singu∣lar, as if hee would direct his speech to euery perticular. The matter which hee handleth is not new, but a renuing of that which he had formerly deliuered, which he doth, to auerre the soundnesse, the vtility, and the necessity of it: the precept for hearing was deliuered chapter the first, verse the eighth: the duty of receiuing instruction was required chapter 2. vers. 1. the promise of long life hath been made, chapter 3. verse 2. and 16. the testimony also of his instruction was giuen in the second verse of this chapter, sauing that there hee vtteredit more generally, and here he doth it more specially; there sim∣ply, and here tropically, and in a briefe allegorie, comparing his reader to a trauelle••, himselfe to a guide, and Gods word to the way: there he saith, I giue you a good doctrine, and here, I doe teach thee in the way of wisedome▪ and leade thee in the right pathes. My sayings, with the r••st of the Sc••iptures duly obserued, are able to make thee wise to saluation, being profi∣table* 1.67 for doctrine, for repro••fe, for correction, for instruction in righteousnesse that thou maiest be perfect, and throughly furni∣shed to all good workes.

Verse 12. When thou goest, thy steps shall not be straitned, and when thou runnest, thou shalt not stumble.

BEfore he commended his doctrine for the wholesomnes, equitie, and goodnesse of it, and now for the fruite and happie successe which it causeth, it make our course of life comfortable, and free from perill, euen then when wee seeme to be in most hazzard; which argument hath been erst pro∣duced, and is now repeated: but with some addition, and fur∣ther amplification, then was before in the third chap. vers. 23. it was said, Thou shalt walke by the way safely, and thy foote shall not stumble. And now that safetie with easinesse adioyned to it is argued, and illustrated elegantly by an allegory when thou goest, thy steps shall not be straitned but thy path shall be broad enough without straining of thy foote, or slipping beside: which mischiefe befalleth those which goe ouer bridges, or vpon steepes, or in such like passages and places which are too narrow. And this he doth yet further enlarge by way of gra∣dation, saying, When thou runnest, thou shalt not stumble: To goe surely without danger of stumbling, though but a soft pace is a good thing; but to runne swiftly without harme is a harder and happier matter, seeing that hee that maketh much haste seeth not the perill that is before him: and yet this is the blessed condition of all those that walke in the way of wise∣dome, partly because they haue the Lord himselfe to be their guide and keeper, and partly because hee hath giuen his An∣gels charge ouer them, to keepe them in all their waies: and they shall beare them vp in their hands, lest they d••sh their feete a∣gain••••* 1.68 a stone. But our Sauiours saying in the Gospell may seeme to contradict this Scripture, as contrary vnto it: for hee affirmeth that the way that leadeth to life it straite, and the gate narrow, &c. For answer vnto which obiection, obserue that Christ speaketh there, of the exercise of godlinesse and reli∣gion, which is strict and not so broad as fleshly mens lusts and appetites do desire; and therefore they that will passe through the same vnto heauen, must restraine themselues from the ex∣cessiue

libertie of sinne by mortification, and containe their affections and behauiour within the compasse of Gods holie will: and heere Salomon declareth the effects and reward of godlinesse and religion, that God doth protect them, and make their paths wide and broad before them, for consola∣tion and safetie.

Verse 13. Take hold of instruction, let her not goe: keepe her for she is thy life.

HEre wee haue an end of the first point of this Chapter which as he entred into with the testimonie and autho∣ritie of his father, so hee also concludeth almost in his words for there is no materiall difference betweene this, and the fourth verse of this present chapter. Wherein hee saith, L•••• thine heart retaine, or hold fast my words: keepe my commande∣ments, and liue: which in sense accordeth with this text, Take hold of instruction, let her not goe: keepe her, for she is thy life. The same precept in effect is giuen here, and there, that we persist constantly in goodnesse. The reason is for substance the same in both places, though in the one it be alleaged as •• promise, liue thou, or thou shalt liue: in this other there is a se∣cret threatning mingled with the promise, and so they iointly intimate the wonderfull benefit of perseuerance, and the ex∣treme perill of reuolting, she is thy life, if in preseruing of her thou doest keepe that which of all other things is the mos•• precious, euen thy very life, thy spirituall life, thy eternall life but if thou be remisse, and carelesse of her, if thou reiect an•• cast her off, nothing can counteruaile thy damage, thou de∣partest with the prime of all thy possessions, thou destroye•• thy selfe, thou losest thy life for euer.

Verse 14. Enter not into the path of wicked men, neither wa•• in the way of euill men.

Verse 15. Auoid it, passe not by it, turne from it: passe aw••

FOr as much as not onely the companie▪ but the conuers••a∣tion of lewd persons is contagious, and noisome, and ther∣fore

their example is pernitious, and pestilent, he therefore ad∣uertiseth those which will learne any good of him to take heede of it: and not alone to stay proceedings therein, but if it be possible, to preuent the beginnings, and not at all to pra∣ctise any of their sinfull actions, and therefore saith he, Enter not into the way of wicked men, doe not set any foote into their disorders, and sinfull course of life: for hardly can a man bee reclaimed that hath tasted of the pleasures and deceitfulnes of sinne. Neither walke in the way of euill men, follow them not in their exorbitant and dissolute behauiour: Auoide it, keepe from it with detestation of it, as the word importeth, abhorre it, set thy selfe against it, as thou wouldest against infection and poyson: passe by it, come not nigh it, for feare thou be ta∣ken, and ensnared with it: turne from it, with all speede pos∣sible, if thou hast so much as set one foote towards it: passe by, diuert thy course another way, and keepe as farre off as thou canst. In all these words he prosecuteth his admonition with similies, taken from trauellers, whose wisedome is to shunne all suspected by-pathes, and whatsoeuer places doe threaten any perill vnto them. Saint Paul doth agree with Salomon not in words, but in meaning, when he warneth the Ephesians to haue no fellowship with the vnfruitfull workes of darknesse,* 1.69 but to reproue them rather.

Verse 16. For they sleep not, vnlesse they haue done mischiefe, and their sleepe is taken away, vnlesse they cause some to fall.

Verse 17. For they eate the bread of wickednesse, and drinke the wine of violence.

HE confirmeth his counsell for the abandoning of grace∣lesse mens practises by reasons: whereof one is taken from the vehement desire which wicked men haue to commit wickednesse, and that is such as through vexation cannot sleep, vnlesse they either doe some hurt themselues, or cause others either to doe, or receiue harme: their greedy appetite for wor∣king mischiefe is like to a hungrie mans stomacke which is emptie of foode, who going supperlesse to bed can take no

rest, his belly doth thinke his throte is cut (as wee say in our prouerbe) and therefore will not suffer him to enioy his sleep. Experience wee haue of this in Achab, who was sicke with griefe, and indignation, that hee could not compasse Naboths* 1.70 vineyard. And such a rauenous desire of villany wee reade to haue been in Ammon, who pined away with sorrow vntill hee could haue his purpose to satisfie his lust vpon his sister Tha∣mar. So hath hee made their violent affections to accomplish euill, to appeare by the effects thereof. Now doth hee shew the cause from whence they proceed, and that is the great de∣light which they haue in naughtinesse, which is declared by a comparison of the like, namely, of bread, and wine, meaning thereby all other food also. They eate the bread of wickednesse, and drinke the wine of violence, viz. their sinne is meate and drink vnto them, and they take as much contentment in play∣ing lewd prankes, as Epicures doe in feasting.

Verse 18. For the path of the iust is like the shining light that shineth more vnto the perfect day.

Verse 19. The way of the wicked is a darknesse, they know not whereat they shall stumble.

IT appeareth by the causall, for, that an exhortation to walk in the way of good men, is as well vnderstood, as the dehor∣tation from walking in the paths of euill men, is expressed, be∣cause hee strengthneth both by an argument taken from the contrary condition of both sorts. He compareth the way, or the life and state of the godly to the light, which in the Scrip∣ture signifieth knowledge, grace, safetie, comfort, and honour, Contrariwise, the life, and state of the wicked is like to dark∣nes, full of ignorance, contempt▪ perill, horrors, and all kinde of miseries. Now to light, viz. the happinesse of the righteous, is promised a growth, and increase: the beginning is like the dawning of the day, and the proceeding, as a fierie sun-shine morning, and the fulnes, and perfection which is perpetuall, and without declining, is like a noonetide, or the midst of a Summers day. And likewise on the contrarie side, the degrees

of wicked mens courses and miseries are also intended, albeit they be not expressely mentioned: they are like the darknesse of an euening, which waxeth blacker and blacker, euen vntill midnight, whereof it is that they shall fall into snares, & pits, sooner, or later, most certainly; but where or when they know not. The one sort therefore begin their iourney at day brea∣king, and so haue a little mixture of darknesse at the first, and finish it at midday: the other set forward about Sun-setting, and so see somewhat while it is twilight, and stumble on till midnight, and then rather breake their neckes, then come to the end of their iourney.

Verse 20. My sonne, attend to my words, incline thine eare to my sayings.

Verse 21. Let them not depart from thine eyes, keepe them in the midst of thine heart.

THe more important any seruice is, the more subiect com∣monly men are to the neglect of it, and the sooner grow to remisnes in it: and that causeth the wise man so often to call for attention, as wee finde in the beginning of euery part of this Chapter this charge to be vrged, that his sonne should heare, and hearken, and hold fast, and keepe, &c. This dutie therefore wee see here againe required: My sonne, (saith he) attend to my words, and sayings, &c. Hearken diligently to the things that I shall speake, and vtter in my words and sayings: Let them not depart from thine eyes, viz. let them not be for∣gottē, for we best remember those things that be in our sight. See chap. 3. 21. Keepe them in the midst of thine heart, viz. hide them deeply and surely in thy minde. See chap. 2. 1.

Verse 22. For they are life to them that finde them, and health to all their flesh.

A Promise is as hardly beleeued, as a precept obeyed: and therefore as hee saw it expedient to inculcate the one, so he findeth cause to reiterate the other; as here we see he doth,

both for the eternall felicitie of euery one which embraceth the counsell of wisedome, and his temporarie welfare. Touch∣ing the former, hee saith, his sayings are life to them that finde them, as hee said before, chapter 3. 22. they shall be life to thy soule: touching the latter he saith, they shall be health to all thy flesh, shall preserue in health, and safetie of thy bodie, so farre, and so long as it shall be good for thee; and vnder the same he comprehendeth all other earthly blessings which are giues for the vse of the body, and cheerefulnes of the minde, and the comfortable condition of this present life. For it is euident that here is a Metonymia of the effect for the cause, and a Sy∣necdoche, one benefit being promised for many.

Verse 23. Aboue all keeping, keepe thy heart: for out of it are the issues of life.

THe two former verses are an introduction to this, and to the other foure remaining, wherein are prescriptions for a holy and vertuous life: this requiring a strict care for the gouerning of the inward man, and those containing instru∣ctions for the ordering of the outward man. The Lord know∣eth that the hart of man (and so the whole soule, for the which the heart is put (being a most noble and principall part of the same) is subiect to manifold assaults and temptations from the diuell, and the world, and to many deceiueable lusts, and trai∣terous corruptions within it selfe, and therefore chargeth that it be well looked vnto, and kept with watch and ward: and the extent of this heedfulnes hee setteth foorth by compari∣son that it bee more intensiue, and serious, then any others, then for house, then for money, then for bodily safetie, then for naturall life: no perill is so certaine, as the danger of that: no hurt is so fearefull, as the wounding of that: no losse is so grieuous, as the spoyle of that. And therefore to make it ap∣peare that he is not so earnest without a cause, he rendreth a reason for his admonition, for out of it are the issues of life. All our actions good or bad, proceed from the heart, as the foun∣taine from whence all the behauiour springeth, and the roote

from whence it groweth: although vpright hearted men haue their frailties, and fall into some faults, yet they are not imputed to them for parts of their life: and notwithstanding men of wicked hearts doe some good offices, and performe many actions that are profitable to others, yet they are not e∣steemed from the streames that flow from their soules, or any good fruit that they bring forth: for a good man, out of the* 1.71 good treasure of his heart bringeth forth good things: and an e∣uill man▪ out of the euill treasure of his heart bringeth forth euill things. For as our Sauiour saith, that out of the heart proceed* 1.72 euil thoughts, murthers, fornications, thefts, false witnesse, blas∣phemie: so also is it to be vnderstood, that thence do flow ho∣ly meditations, chastity, purity, mercy, liberality, true testimo∣nies, and gratious speeches.

Vers. 24. Put away from thee a froward mouth, and put per∣uerse lips farre from thee.

IN giuing direction for outward carriage, he beginneth with the words and speeches, which are declared by the cause and instruments of them, the mouth and lips, where all per∣uersenesse, frowardnesse, and naughtinesse of what kind soe∣uer, against the first or second table is forbidden. And this he putteth in this place, because of all duties next to the ruling of the heart, the guiding of the tongue is most necessary and dif∣ficult. And therefore Saint Iames saith, He that can bridle his* 1.73 tongue is a perfect and compleat man. And yet so expedient it is, as that he that seemeth to be religious, and refraineth not his tongue, his religion is in vaine. The metaphors which hee vseth do carrie the force of reasons: implying vnsauory and* 1.74 sinfull communication to bee odious and hurtfull, as those of abandoning and casting farre off, for so we deale with things that are venomous, contagious, and loathsome to the eye, and smell, or other senses: and likewise the Epithete, froward or peruerse doth intimate, that a man is as much deformed by his leaud talking, as by a wry mouth.

Vers. 25. Let thine eyes looke right on, and let thine eye lids looke straight before thee,

AS the tongue is well to be gouerned for the words, so are the eyes for their aspects, and lookes, and consequently all the rest of the senses, with the instruments thereof. Let thine eyes looke right on, &c. let them not wander, nor looke a squint, but directly to that which is good, and iust. It is: borrowed speech taken from such as hold the plow, or dee such other worke, who must looke right forward, and not o•• either side, much lesse backward: or from trauellers, or run∣ners in a race, whom it concerneth not to gaze about, look∣ing here and there, but diligently to attend vpon their way, or the races end. It is requisite to take heed to the eyes, as to the windowes of the minde, or brokers of the heart, which may procure good motions and desires, or poyson the soule wit•• worldly, wanton, vnchast, proud, enuious, or other corrupt co∣gitations. By the abuse of this sense, and that of hearing, sinne first entred into the world, and by the same taketh occasion to disperse her venome, and bring men daily to destruction.

Vers. 26. Ponder the path of thy feet, and let all thy waies be ordered aright.

IT is the familiar custome of the Scripture to call the actions of mens liues by the name of their waies, or the paths of their feet, as Psalm. 119. Thy word is a lampe to my feet, and a light to my pathes: And, I thought on my waies, and turned m••* 1.75 feet to thy testimonies. And in that sense we are to conceiue of them in this place, so that hee informeth all men what to doe, and how to walke in a Christian conuersation; wherein hee requireth both warinesse, and strictnesse, and to that end hee commandeth vs to ponder the path of our feet, by weighing our workes in a ballance, to assure our selues that there be no∣thing too much, nor nothing too little, and as farre as is possi∣ble, to auoide all extremities both of excesse, and defect, th•• wee may keepe due measure in euery thing wee take in hand

which must be done by the rule of certaine warrant, and not by opinion, or coniecture. The latter clause is an explication of the former, when he saith, Let al thy waies be ordered aright, haue an eye that not one of thy works alone, or a few be done in such manner as is fit, but ••hat euery of them be rightly gui∣ded by the prescript of holy wisdome, and Gods sacred word. This saying is agreeable to that of Saint Peter, As hee that* 1.76 hath called you is holy, so be ye holy in all manner of conuersation: and to that of Saint Paul, Whatsoeuer things are true, whatso∣euer* 1.77 things are honest, whatsoeuer things are pure, whatsoeuer things are of good report, if there be any vertue, if there bee any praise, thinke of these things.

Vers. 27. Turne neither to the right hand, nor to the left: but thy foot from euill.

HE insisteth still in the same precept, exacting precise and accurate proceeding in the good way of Gods com∣mandements without diuerting to any by-pathes of sinfull lusts, of fleshly reason, of carnall policy, of humane inuenti∣ons, of all incitemens from the diuell, or men, or our owne corruptions. This phrase of declining to the right hand, or to the left is frequent in the Scriptures, and forbidden in many places: as, You shall obserue to doe as the Lord your God com∣mandeth* 1.78 you, and shalt not turne either to the right hand or to the left. And, according to the sentence of the law which they* 1.79 shall teach thee, thou shalt doe, thou shalt not decline from that sentence either to the right hand, or to the left. Wee must not therefore walke only by measure, but by line, yea by a straight line; Gods truth is the Kings high way, which we are bound to keepe without declining to either side, either with a wic∣ked purpose, or good meaning, either to take vpon vs ought that is not warranted, or to neglect any duty that is comman∣ded: and so we shall remoue our foot from euill, by speedy re∣forming of that wherein we are faulty, and constantly refrai∣ning from that which is vnlawfull.

CHAPTER. V.

Vers. 1. My sonne, attend to my wisedome, and bow th••••••* 1.80 eare to my vnderstanding.

Vers. 2. That thou maiest regard discretion, and thy lippe keepe knowledge

AS the former chapter was for the most part•• confirmation of the third, so is this of the prin∣cipall points of the second, both in soliciting men to listen vnto wisedome, and demonstra∣ting the need and vse thereof for the shunning of subtill and pernitious harlots; and therefore according •••• his wonted manner he first prefixeth a briefe exhortation, as proeme, or preface before his discourse, and then dila〈…〉〈…〉 more largely on the matter in hand, euen that subiect whic•• he hath chiefly chosen to deale in. The former part is an ex∣hortation contained in these two verses; the former where•• (inciting vs to attention) is almost word for word agreeable with the second verse of the second chapter, and the second verse of the fourth; and the latter proposeth the end and •••• of this attention, which is first in the minde, secondly in •• mouth. For the minde, he saith, that thou mayest regard dis••∣tion, the word signifieth subtill, and wittie thoughts, viz. ••¦dome and prudencie, which is gotten by a diligent and ••¦ous meditation of things to bee spoken, or done; and for t•••• mouth, and thy lips keepe knowledge. And therefore the d•• of all ••s, a•• ••he should haue said, Stirre vp, and apply thy 〈…〉〈…〉 and affe〈…〉〈…〉s, and lend the outward senses also of the bo•• to the 〈…〉〈…〉 ••hou maiest neither conceiue euill in thy mind. •• willingly ••••re any euill, or vanity with thine eares, but th•• thou mayest haue the word of God in thy mouth, and thy •••• bee fe••••ed against the lips of an harlot, which allure vn•• leaudnesse.

Vers. 3. Although the lips of a strange woman drop as an ••onie combe, and her pala••e is smoother then oyle:

Vers. 4. Yet her latter end is bitter as wormewood, as sha••pe as a two edged sword.

THe better to preserue men from this foule and damnable sinne of adultery, hee doth first discouer and describe the fallacies, and mischieuo••snesse of the filthie harlot, to the se∣uenth verse.

Secondly, hee admonisheth to beware how they haue any thing to doe with her, and so bring misery on their owne heads, to the 18. verse.

Thirdly, he prescribeth a remedie to preuent it, which is the lawfull and honest vse of marriage, and kindnesse ••o their owne yoke-fellowes. In these verses, and some that follow, the whorish woman is very liuely painted forth in her co∣lours, to the end sh•• may bee, not onely the better knowne, but the more detested; she is called, a strange woman, because she estrangeth her selfe from God, from her owne husband, from chastity, and all goodnesse; and for what other cause, see chap. 2. vers. 16. Her words are very alluring, and full of en∣ticements; the misery which shee draweth men into, is won∣derfull loath some, and painefull, according as the similitudes doe expresse. Albeit the naughty womans words are pleasant to flesh and blood, in as much as they tickle the senses with promise of ioyes and delights, so that they may bee compa∣red to the honey combe, which is most sweet to the taste: and though her speeches are most plausible and smooth, so that they may be resembled to oyle which hurts not the ••••nderest skinne, but rather suppleth it, yet for all this her effects are most grieuous to bee borne; so that they may bee likened to wormewood, which exceeds i•• bitternes, and the euils which she brings men to are deadly, so that they may bee iustly cal∣led a two edged sword: for howsoeuer at the beginning sh••e bringeth solace and comfort, and telleth that her louer may be secure from feare of danger yet in the end shee workes to

him shame, beggery, hearts-griefe, destruction, and damnati∣on, as after shall more plainely appeare.

Vers. 5. Her feet goe downe to death: her steps take holden hell.

AS her lips or her speeches were guilefull, and pestilent, promising sweet pleasure, and bringing bitter torments, so are her feet, (that is, her goings, and by them is meant he•• actions and the rest of her carriage) most noysome and hurt∣full, and goe downe to death, leade to destruction, both tem∣porall and eternall: and her steps take hold on hell, carrie her selfe and those that follow her headlong into perdition; as if hee should haue said, both shee and her associates are at hels brinke, and are ready vnrecouerably to bee plunged therein: see chap. 2. vers. 18.

Vers. 6. Lest thou shouldest ponder the path of life, her wa•••• are moueable that thou canst not know them.

HH aggrauateth the perill of her misbehauiour by her art and cunning, in cloaking her practises: and it seemeth to proceed from a second Prolepsis, or obiection which might be made by such as seeke liberty to conuerse with her.

If she proue so dangerous and wicked, I shall quickly find [Obiect.] her out, and desery her life, and crafty seducements, and then I shall know what I haue to doe, to cast her off, and forsake her.

Her waies are so variable, and her dispositiun so mutable, [Answ.] and she so cunning to transforme her selfe into all formes and fashions, as if thou shouldest goe about to weigh her actions of life in a ballance, thou shouldest lose thy labour, thou wilt be ouerthrowne by her pestilent inchantments, before thou canst looke into her villanous designes, and wicked courses. He resembleth her either to fugitiue malefactors, which run vp and downe, hither and thither vnconstantly, and seeke di∣uers places to lurke in, so that they might not be easily appre∣hended:

or vnto foxes, and badgers, or such like wild beasts, which haue many haunts, and many holes, and therein many ••••ses and turnings, by meanes wherof they are hardly taken. Of this her artificall dissimulation Salomon speaketh in ano∣ther place, saying, Such is the way of an adulterous woman; she* 1.81 eateth and wipeth her mouth, and saith, I haue not committed iniquity.

Vers. 7. Now children hearken to me, and decline not from the words of my mouth.

Vers. 8. Remoue thy way farre from her, and come not neere the doore of her house.

VPon the description of an harlot, hee inferreth a two fold admonition, one generall, and the other speciall: the ge∣nerall is to imbrace his words, both with attention, and obe∣dience, that men should hearken vnto them, and not turne a∣way from them; and these hee opposeth as an antidote vnto her enticing allurements. Heere therefore is set downe the harlot on the one side, and Salomon, yea the Lord himselfe on the other; she soliciting to hearken to her, and the Lord per∣swading to hearken to him; shee seducing and leading men to leaudnesse, and hee rightly informing them, and detecting her leaudnesse. The speciall drift is to teach vs that we auoide this wretched harlot, whereby is forbidden not onely all vn∣lawfull, dishonest and vnseemely company with her, gazing on her, talking with her, &c. but all comming neere to her, and as much as we may, her very sight and presence: for gun∣powder is no more apt to take fire (if it come neere to it) then our corrupt nature to bee prouoked to this sinne; and therefore also hee would not haue vs to come to her house, or the place where shee is, yea to the very doores of her house, because this disease is so dangerous, that the place it selfe is full of perill.

Vers. 9. Lest thou giue thine honour to another, and thy yeeres to the cruell:

Vers. 10. Lest strangers be filled with thy wealth, and thy la∣bours be in the house of a stranger.

HEre follow the reasons taken from the discommodities following, and flowing from this sinne:

whereof some are

• Outward and bodily, vers. 9. 10.
• Inward, & belong to the mind, v. 11. &c.

Of the outward, the first is the forfeiture of a mans honour and dignity, which the person that defileth himselfe with vn∣cleannesse, doth as it were take from himselfe, and giue to o∣thers, not to enioy (for one cannot duly be honoured by ano∣thers ignominie) but to deface and spoile him of it. He doth then thereby expose himselfe, and his estimation to obliquie and contempt, that euery one which heareth of his filthy facts, should haue him in derision, and despise him. The latter clause of this sentence doth induce vs to thinke that this is the sense of the former; when hee saith, and thy yeeres to the cruell, where giue, is referred indifferently to both, and it is e∣uident to al, that a mā may take away life from his neighbour, but make no benefit of it to himselfe, neuer any can possibly liue by another mans death: therefore these words doe de∣clare the second discommodity of whoredome, the endange∣ring of his life, and yeeres that are behinde, to the cruell, viz. to any that shall fiercely pursue him: her husband, or other friends that are dishonoured by it, her other louers; her cor∣riuals inflamed with enuie and spite; her selfe, who some∣times poysoneth those which she hath had to doe withall, that she might the more freely prostitute and giue ouer her selfe wholly to others whom she better likes: or the hand of the Magistrate, whose office it is to cut off adulterers, who stirred vp by Gods iudgement, may proue very sharpe in pursuing of him, and with as great seuerity as if he were cruell, though properly for that he is not to be so called, but iust and righte∣ous. The third is the losse of his goods, which in the Hebrew text is called strength, and labour, because thereby he had ob∣tained them: by which tearmes hee doth vpbraid him with

sottishnes and folly, which would so wretchlesly, and sinfully depart with that whereupon hee bestowed his strength, and which hee compassed not without great paines and trauell. And this is yet further exaggerated by the persons vpon whom it is conferred, viz. strangers, and forrainers, not onely not of his owne blood, or alliance, to whom hee is bound in speciall manner, by the law of good nature, but also not of his friends, to whom he oweth the second dutie of kindnesse. As if he should haue said: Thou shalt not only consume and wast that patrimony which hath been descended vpon thee, or been bequeathed to thee, that neither wife, child, brother, or friend, or those that are neerest vnto thee shall be the better for it, nor thy selfe haue the fruition of it but shall feede, yea in rich strumpets, bawds, ruffians, and ill companions with that which thou hast got by the toyle and labour of thine hands, and ear∣ned dearely with the sweate of thy browes.

Verse 11. And thou mourne at the last, when thy flesh and thy* 1.82 body are consumed.

NOw wee come to the inward discommoditie, the griefe and vexation of the heart, which this impure behauiour produceth: which is argued partly by the cause, and partly by the effects: the cause is, the wasting of his flesh and body, which vncleane persons (if they escape death) doe fall into: for be∣sides that, ordinarily they spend their strength, with their goods, and good names, and the hazard of their liues, and be∣come weake and feeble: how many filthy and loathsome dis∣eases doe they fall into that giue themselues vnto this sinne: some so farre, that in the end their very bowels fall out, and there is great force in this argument: for albeit this mischiefe befall not all adulterers, yet not one can secure himselfe as free from the perill of it. The effects of their griefe are two: first, their crying, in this verse: secondly, their complaining, in the three next. Their mourning and crying for the bitter∣nes of it is resembled to the roring of a lion, for so much the word importeth.

Verse 12. 13. &c. And say, How long haue I hated instru∣ction, and my heart despised correction? and haue not obeyed the voyce of my teachers, nor inclined mine eare to them that in∣structed me?

THe complaint of the whoremonger is heere specified, wherein he bewaileth the hainousnes of his sinne, and the grieuousnes of the punishment; yet it is not the wise mans in∣tent to giue vnto whoremongers any promise▪ or note of true repentance, by these sayings: for hee declareth what miserie should bring them vnto it, and extort it from them, and not what grace it should worke: for many are driuen to make this confession which neuer repent of their sinnes, nor come to sal∣uation. The holy Ghost therefore bringeth their owne testi∣monie, witnessing how they are plagued, and not how they are conuerted: the sinne which he acknowledgeth is not the direct act of adulterie, or fornication, but that which went be∣fore, and made a way for the same, which was contempt of in∣struction, and reproofe; which he aggrauateth by the manner, that it was with hatred thereof, and the hatred from the root, euen from his heart, and therefore vehement and deadly: and the effect that followed vpon it, that he was disobedient vnto those which were set ouer him, and had authoritie to teach him. It is as if he should haue said: How long haue I hated in∣struction and correction? What a beast was I, and voide of common sense so to detest that information and discipline, which would haue done me so much good, and reiected all that wholesome aduice and counsell, which they that were wise, and knew what was best for me, which were also my friends, and shewed their faithfulnes, did minister vnto me?

Verse 14. I am almost in all euill, in the midst of the congre∣gation and assemblie.

THe punishment which hee bewaileth is aggrieued partly by the quantitie and measure of it, partly by the qualitie

and manner of it. For the former, it is of large extent, and ve∣ry generall; he saith that he is almost in all euill, there is scarce any miserie which he is free from; hee is couered with shame, hee is pinched with want, hee is tormented with paine, hee is plagued in his name, in his goods, in his body, in his soule, in himselfe, and those that belong vnto him: for the latter, it is conspicuous, and notorious: he saith, that he is in this case in the midst of the congregation and assemblie, either for that his facts, and misbehauiour are censured by the Magistrate to his often rebuke, and infamie in the publike assembly; or because his plagues were vniuersally knowne to the multitude, and all men vnderstood what filthinesse he had committed, and what calamities he now sustained. By the same argument, and after the same manner Iob describeth the miserable condition of the wicked, they are destroyed, and as it were ground to peeces in the gate.

Verse 15. Drinke waters out of their owne cisterne, and run∣ning waters out of thine owne well.

THe scope of these words, and others following, is to per∣swade men to a contrary course, namely, to a chast, cleane, and honest conuersation, alluring them thereunto by a pro∣mise of an happie state and condition, contrary to that of the whoremaster, for hee opposeth Gods blessing and plentie to that bitter cup of curse and penurie, which those wretched sinners were driuen to acknowledge that they had drunk of so deeply: wherein thou must note also that honour, and bodily welfare, and comfort of heart, being opposite to the disgrace, diseases, and vexation of minde, are to bee vnderstood as well as maintenance for the estate, though that onely, and none of them be expressed. Drinke waters out of thine owne cisternes. In the land of Israel, and the countries bordring vpon it, wels, and cisternes of water were very precious, and esteemed for possessions of great worth, as appeareth by the estimation A∣braham and Isaack had them i••: and so much may be colle∣cted from the speech of the woman of Samaria to Christ, Art

thou greater then our father Iacob that gaue vs this well and* 1.83 dranke thereof himselfe, and his children, and his cattell? For water was the ordinary and common drinke (though they had also wine) and sweeter and better then ours is: so then this being a principall commoditie is put here for all others. And whereas he doth say, drinke, it is a precept, and an incourage∣ment mixed together: as if he should haue said, Keep thy selfe honest, and beware of that beastly woman, that so thou maist retaine thine owne possessions, and enioy the comfortable vse and benefit of them.

Verse 16. Let thy fountaines be dispersed abroad, and riuer: of waters in the streetes.

17. Let them be onely thine, and not a strangers with thee.

18. Let thy fountaine be blessed, &c.

LEt thy fountaine, &c. Looke so to thine owne estate as that thou maist be able to communicate to others, and bee not niggardly, but liberall to distribute to those which be in wā••: and the riuers of thy waters in the streetes, viz. Let those good things wherewith the Lord hath endowed thee, be made pro∣fitable for the comfort of many, and euen for the publike be∣nefit of the place where thou dwellest. So that where the sin∣full adulterer had not enough left to maintaine himselfe, a good man that in conscience, and feare of God flieth from that sinne, shall haue wherewith hee shall bee able to relieue many others. Let them be thine owne. He meaneth not but that others should haue the vse of them, as need requireth, accor∣ding to the former verse, but that they should be rightly pos∣sessed, and not riotously spent. And not the strangers with thee, vz. Bring not to passe by thy follie and disorder, thou shoul∣dest bestow them vpon thy lust, and make vile companions either owners of all, or to share equally with thee, and to haue as much to doe with them as thy selfe.

Let thy fountaine be blessed. Bee vertuous in keeping thy vessel in holines and honor, auoiding the lust of concupiscence: be mercifull in ministring to them that be in necessitie: and

bee prouident not to spend thy goods vpon vnworthy per∣sons, and thy fountaine, thy state and possessions shall be bles∣sed, God by his prouidence, and goodnesse shall prosper them.

And reioyce with the wife of thy youth. Hitherto hee hath prohibited adultery, and giuen men warning to beware of it: and now hee prescribeth a remedie, which whosoeuer shall vse, shall vndoubtedly be deliuered from the perill of it: and that is, the loue and kinde vsage of our owne yoke-fellow: which loue is here intimated by the effect of it; reioyce, viz. with the wife of thy youth, take pleasure and delight in her; liue cheerefully with her whom the Lord hath first matched with thee, as most naturally louing, and to bee beloued. And so ought men also to deale with their second wiues, and such as are matrones, and ancient. Bathshebah deserued to bee as much beloued of Dauid, as Michol, and no doubt shee was a great ioy and comfort to him.

Verse 19. Let her be as the louing Hinde, and pleasant Roe: let her breasts satisfie thee at all times: and erre thou in her loue continually.

ANd this is illustrated by two comparisons, one of the Hart, and the other of the Roe-bucke; both which doe exceedingly loue, and in their loue follow after their mates, the Hinde, and the Roe. Let her breasts satisfie thee at all times. The means to nourish and preserue this loue is, to con∣tinue a constant liking of, and contentment with her person, that as it was pleasing to thee when thou diddest first set thine heart vpon her, and make choice of her; so no infirmi∣ties should cause thy mind to be alienated away from her, and dote vpon others. Let her breasts, &c. her presence, and per∣sonage, and the vse of her body satisfie thee, as well delight thine eyes, and otherwise suffice, as the milke of the mothers breasts doth content the appetite of the infant. At all times, not onely in the flower of youth, and freshnesse of beautie, but afterwards when fairenesse and naturall beautie shall bee de∣cayed,

euen during the whole season you shall liue together. And erre thou in her loue, spare not to bee inamored with her, and rather haue too high an opinion of her, then too meane: thinke her for thee, and in thine eye the beautifull of all o∣thers: walke with her, talke with her; be most kinde and lo∣uing vnto her, and let her bee most acceptable and pleasing vnto thee.

Vers. 20. For why wilt thou my son, be rauisht with a strange woman, or imbrace the bosome of a stranger?

THere followeth the conclusion of this whole matter vpon the premises inferred:

wherein

• 1. Hee sheweth that there remaineth no cause at all why a man should giue himselfe to whore∣dome, and deale perfidiously with his wife. verse 20.
• 2. He sheweth the dangerous estate of them that breake wedlocke to commit whoredome. verse. 21. 22. 23.

The former he propoundeth by way of question, deman∣ding why, as if he hauing gathered his arguments together, he should haue thus said: Wherefore my sonne, seeing whore∣dome hath so many and so great discommodities and discom∣forts following on the one side, and a good wife brings so many, and so great comforts on the other; what cause or rea∣son is there, why leauing or forsaking thy wife, thou shoul∣dest giue thy selfe vnto an harlot, and commit wickednesse with her? (for vnder honest words of imbracing her bo∣some, he vnderstands the filthy act of adultery: forasmuch as he that is so impudent and audatious to doe the one, will not be ashamed, or afraid to practise the other.) If there were no comfort to be found in the company of a lawfull wife, yet the discommodities that follow vpon a whore should disswade thee from her. If there were no mischiefe from a whore, yet the solace which a lawfull yoke-fellow will yeeld, would make thee preferre her before the harlot.

Vers. 21. For the waies of man are before the eyes of the Lord, and he pondreth all his goings.

THe latter part of this conclusion touching the dangerous estate of adulterers▪ hee declareth by generall reasons, which are common to other sinnes with this. The first is from the cleere sight of Gods eyes, which is such, as all the waies of all men are seene of them, and so cleerely, distinctly, and perticularly, as if they lay, or were purposely set one by one ouer against his eyes, so that he need not to turne backe, or so much as to turne a side to looke vpon them. This argument is encreased by his curious noting and obseruing all our pathes, which is enlightened by a metaphor of weighing them, as the Gold-smith doth his gold and siluer in a paire of bal∣lances.

Vers. 22. His owne iniquitie shall take the wicked himselfe; and he shall he holden with the cords of his sinnes.

Vers. 23. He shall die without instruction, and for that in the greatnesse of his follie he goeth astray.

THe second argument whereby this danger is manifested, is taken from the effect of wicked mens sinne, and by way of gradation, His owne wickednesse (saith he) shall take the wicked himselfe, howsoeuer for a time the adulterer, or any o∣ther vngodly man may goe abroad freely, and bee out of all trouble, yet at the last his sin, and Gods iudgement for them, like a Sergeant, or Constable, or other officer shall apprehend him: for his conscience shall checke him, and summon him before the tribunall seate of God, besides the externall cur∣ses and plagues that shall seaze vpon him, and hee shall bee held with the cords of his sinne, his guiltinesse and punishments, the terrours of his hart with plagues and miseries shall, as Iaylors, binde him with such bonds or irons, as it were, as that he shall not be able with wit, or wealth, or all the meanes hee can vse to free himselfe, and escape from Gods vengeance. At the last,

death and destruction, as the Lords executioners shall ••••ke a∣way his life from him, and torment him with the 〈…〉〈…〉ned f••r euer. Now all this shall befall him for want of instruction, be∣cause he refused to be instructed, and go••th astray in his great follie, turneth out of the good way of ho••••nesse and righteous∣nesse, and wandreth in his carnall reason, and fleshly lusts, and according to the peruersenes of his obstina••e and wilfull hart, which of all follies and madnesse is the greatest, grossest, and most palpable: no child is so sillie, no idiote is so simple, no franticke person is so deuoide of vnderstanding, no beast is so brutish, as hee that will reiect Gods wise counsell to satisfie himselfe in his sinfull desires.

CHAPTER. VI.

Vers. 1. My sonne, if thou bee surety for thy friend, if th•••• hast stricken hands with a stranger,

Vers. 2. Thou art snared with the words of thy mouth, th•••• art taken with the words of thy mouth.

THe instructions contained in this chapter are of two sorts. Some are caueats to beware of vi∣ces: some precepts to imbrace the doctrine and rules of wisedome, which direct to the exercise of vertue, in the 20. 21. 22. verses. Three kinds of vices are forbidden: one which carrieth a shew of duty, and amongst vnwise men is very plausible, and that is rash sureti∣ship, in the fiue first verses: the next is a neglect of duty, and standeth in omission of that which ought to bee performed, and that is slothfulnesse, in the six next: the third is that which is contrary to dutie, and is the practise of that which is sinfull and euill, and this hee distributeth into many perticulars, whereof diuers he taxeth together, and more briefly condem∣neth, in the 16. 17. 18. and 19. verses: and one hee pursueth more largely with a set discourse and prosecution, and that

••s the sinne of whoredome in the twelue last verses.

Of this rash suretiship, he

• 1. Describeth the perill. vers. 1. 2.
• 2. Prescribeth the remedies for it. vers. 3. 4. 5.

To shew the danger, he thus speaketh in effect: My sonne, if it so fall out with thee, (as somtimes it doth with vnaduised men) that thou become a pledge or surety for thy neighbour; or hast giuen thy hand, bill, or bond for a stranger, to whom thou doest owe no such speciall duty, do not esteeme it a light matter; but know that thou art intangled in a snare, like to a bird in a net, or a Deere in a toyle; and that which is an heauie case, thou art insnared with the words of thy mouth. For a man hauing giuen his word to another, and so he for whom he vn∣dertakes make default of performance, and himselfe not well able to discharge it, is become a seruant, or captiue (so farre as the summe extendeth) to him to whom hee hath giuen his word or bond, hee is fallen into the creditors hand, who may take the forfeiture, and so ouerthrow his state and familie▪ or he may arrest him, and keepe him in prison, or chase from place to place, that he shall be able neither to manage his calling▪ or with comfort, safety, and liberty to enioy the society of his neighbours.

Vers. 3. Doe this now my sonne, and deliuer thy selfe, when thou art come into the hand of thy friend, goe humble thy selfe, and solicite thy friend.

Vers. 4. Giue not sleepe to thine eyes, nor slumber to thine eye lids.

Vers. 5. Deliuer thy selfe, as the Roe from the hand of the hunter, and a bird from the hand of the fowler.

THe remedie to bee vsed in such a distressed estate is heere proposed, which consisteth in submissiue humiliation, and importunate supplication. He perswadeth a man ••uerta∣ken this way, and in hazard to be ouerthrowne, to hearken to his counsell, saying, Doe this now my son, deliuer thy selfe, for

as much as thou art come into thy neighbors hand, lest the sna•••• intrap thee, or be hurtfull to thee or thine, in as much as tho•• art fallen into the power of the creditor, doe thine endeauour to be deliuered out of it, vse all good meanes for thine indem∣nitie, in most humble manner, & be importunate, and almost impudent in pressing thy friends or neighbours: as the credi∣tor, that he would deale fauourablie in the time, or in the sum, or in other cases, as there is occasion: the debtor for who•• thou art bound, that hee would finde meanes by himselfe, or his friends to make payment; and friends that they may helpe thee with counsell, or their fauour, or their purse, if need re∣quire, and they be able. Now if any thinke this a base thing to humble himselfe, it may bee to his equals, yea peraduenture to his inferiours, Salomon telleth him that hee must consider that hee is now fallen into his hands, and thereby is become captiue, and as it were a seruant; and therfore as the case now stands must make no difficulty to seeke, and sue, and to pray, and entreate, as an humble suppliant.

In this he requireth celerity, and present proceeding: de∣laies* 1.84 are dangerous, and therefore in such a businesse by all possible meanes to be auoided; wherefore, saith hee, Giue •••• sleepe to thine eyes, nor slumber to thine eye lids, goe in hand with it this present day, and deferre it not so long as the no•• morrow, before thou goest to bed, or takest any rest, withall speed and diligence seeke thy security, and obtaine thy free∣dome.

Finally, as he admonisheth that this be done speedily, and* 1.85 without delay, so doth he aduise to doe it carefully, and with∣out remisnesse, and that by the example of brutish creatures. As therefore the Doe, and other beasts, labour by all meanes to escape the pursuit which is made after them; or as the soules striue to get out of the net wherein they are intangled; so (saith he) endeauour thou with might and maine, to come out of these cumbersome bonds of suretiship.

Vers. 6. Goe to the Ant, O sluggard, consider her waies, and bewise.

BEcause vnaduised suretiship is more easily seene, and con∣fessed to be the cause of diuers mens calamities, thē idle∣nesse is, and men bee more ready to hearken to admonition, and to be warned of it; hee therefore dealt mild her in the re∣proofe of that sinne, then of this slothfulnesse: for hee setteth roughly vpon the sluggard, hee doth not sonne him, or child him at all, but rather checketh and chideth him, and that in sharpe manner. This vice he disgraceth, and condemneth by three arguments: first, by the absurditie of it, and of their be∣hauiour which giue themselues vnto it, in the 6. and 7. verses: secondly, by the duration, and continuance of it, for that it holdeth them in bondage which once fall into, in the 9. and 10. verses: thirdly, by the euill euent that will follow vpon it; namely, penurie and want, in the eleuenth verse. To shew the absurdity of it he bringeth the example of a brutish creature, of a weake, small, and contemned creature, to condemne their wretchlesnesse which giue ouer themselues to lithernesse; for it is a shame for men endued with reason, not to prouide so well for themselues as the sillie creatures which are voide of reason; but he doth not only send the sluggard to ma••ke their examples, but puts him to schoole to them, and makes them his master, that they should teach him, and hee should learne more wisedome and vnderstanding. Goe to the Ant, saith hee, as if hee should haue said. There are many things that might perswade thee to labour, as Gods commandement, and ordi∣nance; his promise to them that obey it; his punishments on them that are disobedient; their owne necessity for the sup∣port of their estate; the example of painefull and industrious men: but I will vrge none of these, but that which may make thee ashamed, y^• example of the feeble Ant; consider her waies, obserue her industrie and diligence; and be wise, let her sedu∣lity prouoke thee▪ shake off thy sluggishnesse, and henceforth be painfull and prouident: for what greater point of wisdome

is there, then by obeying Gods precepts both to prouide fo•• our selues, and be partakers of his gracious promise: or wh•••• greater folly, then to denie to God our owne endeuour 〈◊〉〈◊〉 our owne good?

Verse 7. 8. Which hauing no guide, ouerseer, or ruler, pro••••¦deth her meate in the summer, and gathereth her foode in h••••¦uest.

TWo things hee commendeth in the ant, or ••mmet: 〈◊〉〈◊〉 one, her readinesse, that she worketh voluntarily with•••••• compulsion: the other, her prouidence (if wee may so call 〈◊〉〈◊〉 that she trauelleth seasonably, and whilst time serueth. It 〈◊〉〈◊〉 said that she hath neither guide, ouerseer, or ruler, she hath ••••••¦ther captaine, or leader to shew her the way; nor taske 〈◊〉〈◊〉 or other like officer to appoint to her her taske, and call vp•••• her for the doing of it: nor king, or ruler to punis•• her negli¦gence, or want of ••orecast, nor to reward her for her diligenc•• And in this respect, another kinde of creature is praised in 〈◊〉〈◊〉 30. chapter. The locusts haue no king, yet goe they foorth 〈◊〉〈◊〉* 1.86 them by ••ands, shewing their prudence: he saith, she lab••∣reth, bea••ing, and drawing foode, and matter for her 〈…〉〈…〉 with such trauell and paine, as is almost incredible: that 〈◊〉〈◊〉 one cannot doe alone, two or more combining themselu•••• together will effect: in summer, viz. when the ayre is 〈◊〉〈◊〉 and the way drie & smooth, and in the haruest, when grain•••• of corne lie here, and there, scattered abroad, which in 〈◊〉〈◊〉 are not to be had, and this to the end she may prouide, and 〈◊〉〈◊〉 vp against the time of neede. The application hereof is co••∣cealed by Salomon, but to bee searched out by the reader, an•• declared by the interpreter; and it consisteth partly of a••∣prehension, and partly of an instruction. In the reprehens•••••• the sluggard is taxed, and obbraided, both with regard 〈…〉〈…〉 of his owne good, and the contempt of the presidents of d••••••¦gence, which are proposed vnto him, and those gouerno•••••• which are set ouer him: as if hee should haue said, Of ho•• much blame art thou worthie which hast so many leaders 〈◊〉〈◊〉

conduct thee in the way: so many to call vpon thee, and vrge thee to thy dutie: so many commanders, and rulers in the fa∣milie, in the Church, and in the Common-wealth, both to in∣courage thee in thy diligence, and to censure, and punish the contrarie, and yet notwithstanding thou passe thy time in sloth, and neglect the opportunitie, and lay vp nothing for the time of neede? In the instruction euery man is taught to vse the benefit of the summer, and haruest of youth, and health, and opportunitie to lay vp, and prouide against the time of age, sicknes, and other impediments, or necessities.

Verse 9. 10. How long wilt thou sleepe, O sluggard? when wilt thou arise out of thy sleepe? yet a little sleepe, a little slum∣ber, a little folding of the hands to sleepe.

THe continuance of his slothfulnes, or sleepines (for all is one, or at least they are indiuiduall companions, the one begetting the other: for idlenesse filleth the body full of hu∣mours, and abundance of humours causeth much sleepe) hee obiecteth by way of expostulation: How long wilt thou sleepe? Consider how much time thou hast lost; for hee that sleepeth moderatly, yet commonly spendeth the third part of his life therein: whereunto if thou adde all the rest of thy time that thou hast idlely, and vnprofitably spent, thou shalt easily see what little cause thou hast to bestow any more in that slug∣gish manner; and therefore why wilt thou not breake off and make an end? This rebuke is very emphaticall, as if the Lord himselfe were by a mans bed side to call him to reckoning for the losse of his time, and to rowse him out of his drowsie sleepe.

Verse 10. A little sleepe, a little slumber, a little folding of the hands to sleepe.

HEre hee painteth out the sluggard in liuely colours, and to expose him to scorne, bringeth him expressing his owne sloth in his owne words, Let me haue (saith he) a little

sleepe, a little slumber; let me yet a little fold my hands and armes together, as they are wont to doe that purposely set themselues to sleepe.

Vers. 11. So shall thy pouertie come as on one that trauelleth, and thy necessitie as an armed man.

LAstly, he declareth the effect and issue of this, and that is pouertie; which is allegorically threatned to come with speede and violence, the sluggard resembled vnto a slothfull way fairing man, that maketh no speede to goe with company, or to trauell at due houres, and pouertie to the theefe that commeth vpon him to take his purse: necessitie shall there∣fore ouertake him suddenly, as a swift traueller doth him that walketh slowly, dreaming therefore that hee hath wealth, and goods for many yeeres, hee is fallen into debt, and growne to be a begger euen before he thought his estate had been decli∣ning; and as necessitie makes haste, and is felt before it is fore∣s••ene, so it maketh as strange an assault, it is better weaponed then the sluggard, and so too hard for him, it will pe••force haue that which it commeth for, and bereaue him of his sub∣stance, and cannot bee resisted. Wee see this verified in many, whom neither great patrimonie left vnto them, nor wit, nor strength, nor f••iends, nor entailes, nor any other meanes could preserue from ruine, and vtter vndoing; idlenes made them vnthriftie, and riotous and vnthriftinesse and riot consumed all their ample possessions.

Verse 12. A naughtie person, a wicked man walketh with a froward mouth.

13. He winketh with his eyes, hee speaketh with his feete, hee teacheth with his fingers.

14. Frowardnes is in his heart, he deuiseth mischiefe conti∣nually, he soweth discord.

HAuing reproued the vice that seemeth a vertue, and that neglect of dutie which of many is scarce acknowledged

to be a vice, hee commeth to the third sort, those misdemea∣nours which are notoriously knowne, and cannot be denied to be grieuous offences: and first he describeth the lewdnes of the person: and secondly, proueth the pernitiousnes of the vi∣ces: and thirdly, threatneth a plague and iudgement to be ex∣ecuted on him at length for both. The person is notified both by his properties, and by his effects: by his properties, that he is naught, vngratious, and dissolute, a man of Belial a 1.87, that will beare no yoke of gouernment, either of God, or man: one that liues as though there were no law, of no worth, b 1.88 that pro∣fiteth nothing, or c 1.89 shall rise to nothing, and is good for no∣thing, or a man of iniquitie. Thus is hee stiled and intituled: for the Hebrew composition will beare any of these significa∣tions, or all of them.

Then follow the effects, that he is very infectious, and apt to corrupt others: as first, by his words, he walketh with a fro∣ward mouth, it is his guise and custome to speake prophane∣ly, irreuerently of God and his ordinances: or that vseth to lie, to sweare, and forsweare, to flatter, to slaunder, to backbite, or to carrie tales; the which abuse of his speech hee setteth foorth by comparing them to a mouth peruerted, or drawne aside.

Then secondly by his deedes, that hee doth notably abuse [ 13] the seuerall parts and members of his body to doe mischiefe, by seuerall gestures, and perticular actions: so that which he cannot, or dareth not perswade by words, that he doth by his eyes, feete, and fingers.

And hereof he assigneth the cause to be the wickednesse of [ 14] his heart, which he calleth frowardnesse; which hee doth ag∣grauate by vttering the same in the plurall number: for hee saith not, frowardnesse▪ but frowardnesses; noting thereby that his heart is filled and stuffed with such matter, from whence it is that it runneth oure with such words, gestures, and actions, as are before spoken of. And further to decipher him in his damnable behauiour, he discouereth the manner of his practi∣ses, ••e imagineth mischiefe: signifying that the naturall cor∣ruption which is in him, being common to all men, increa∣seth,

and confirmeth by deuising, and in his minde, & thoughts, as it were, forging mischiefe, no otherwise then a Smith, Pot∣ter, or other Artificer doth his workes. Whereunto yet ano∣ther circumstance is added to make his sinne out of measure sinfull, that he is vncessant in his diue••••ish a••tempts. Whereas the Smith, and other workmen, worketh, forgeth, and frameth sometimes, and sometimes resteth, this man is forging, and framing villanie perpetually, and that to the hurt of many o∣thers: for his whispering, flattering, lying, storming, back bi∣ting, &c. causeth contention, and raiseth vp strife, euen among friends.

Verse 15. Therefore shall his calamitie come suddenly sud∣den shall he be broken without remedie.

HEre followeth the threatning of the plague and calam∣tie to such a man, which is no lesse then destruction i•• selfe: which is amplified by the manner of it: first He shall b•• broken in peeces: he shall not haue a small wound, but a dead∣ly wound, and vtter vndoing in his estate, name, body, and soule: secondly, it shall be suddenly, vnexpected, not feared, before euer he thought of it, which causeth it to bee the more horrible and hideous: and thirdly, it shall be without remedie which no policie, nor power, no wealth, nor friend, nor other meanes whatsoeuer, shall be able to preuent, or remedie. The Prophet Isaiah doth in an elegan•• manner denounce the same saying: This iniquitie shall be vnto you as a breach ready to fa••* 1.90 swelling out in an high wall whose breach commeth suddenly, •• an instant: and he breake it, as the breaking of a potters vess•• that is broken in peeces, he shall not spare.

Verse 16. These sixe things doth the Lord hate▪ yea seuen a•• an abomination to his soule.

IN the premises we haue seene the wicked person by sundri•• arguments described, and here we shall finde the pernitio••••∣nes of diuers vices euicted, and in the first place in a more ge∣nerall

sort, he reciteth the manner of them, sixe, yea seuen, these certaine number for vncertaine: for the Lord detesteth many more then these, and as much also is offended with them, but a few are put for all: and it seemeth that these are heere men∣tioned, as companions of slothfulnes, and therefore are censu∣red next after it, as being commonly attendant vpon it; and these he proueth to be odious, and men ought to loath them, and likewise very dangerous, and men ought to feare them, because God hateth them: which he first expresseth in plaine words, and afterwards amplifieth by a correction, saying, they are an abomination to his soule, speaking of God, as of a man for our capacitie, and the more effectuall affecting of vs. God abhorreth nothing but that which is euill, and loathsome, and nothing is better which he abhorreth, neither can there be any safetie in doing that which is so offensiue to him: being dis∣graced therefore by that one argument, they are manifested to be vglesome, and hideous; and as noysome, and perilous, as if the vilenes thereof had been painted out by many others.

Verse 17. A proud looke, a lying tongue, and hands that shed innocent blood:

18 An heart that deuiseth wicked imaginations: feete that be swift in running to mischiefe:

19 A false witnesse that speaketh lyes, and him that soweth discord among brethren.

THese verses containe a perticular enumeration of those sixe things, and that seuenth which the Lord hateth in such detestation. The first is pride, which is set foorth by the signe thereof, a hautie eye, for that chiefly sheweth it selfe in the eyes. The second is lying, and vntruth, which is declared by the instrument wherewith it is vttered, the tongue, which also therefore is made hatefull to God. The third is violence and crueltie, howsoeuer practised; but because the hand com∣monly is the agent of it, and is stained therewith, it is speci∣fied. The fourth is the plotting, and deuising of mischiefe:

whereof because the heart is the chiefe worker, and the spring also from whence it followeth, it is subiect to Gods displea∣sure, and detestable in his sight. The fifth is the delight in ill doing, and the committing of it with greedinesse, when men are pressed and readie to any sinfull actions; which is argued by the signes and effects, that the feet are swift, doe make ha•••• and runne thereunto. The sixth is slandering, or giuing wrong information against any man by accusation, or witnesse-bea∣ring, o•• any manner of reporting. This maketh the efficie••t, the partie guilty of it ob••oxious to Gods displeasure. The la••t is to be a make-bate to raise discord amongst louing friends, and to set them at variance, which before were at peace, and liued in concord. Hee therefore which doth so, prouoket•• the Lord, and maketh a greater discord betweene God an•• himselfe, then possibly can be between neighbour and neigh∣bour.

Vers. 20. My sonne, keepe thy fathers commandement, a•• forsake not the law of thy mother.

SO many vices hauing been reproued, hee now incerteth•• precept to furnish the minde with knowledge and wise∣dome, for the preuention of those crimes, if wee be yet clee••e from them, or to be cured of them, if we be faulty in them, as also to bee well fenced against that which hee is yet further to exaggerate that lothsome and detestable sinne of adulterie, which he hath so often inueighed against already:

where note

• An exhortation. vers. 20. 21.
• And the reasons of it. vers. 22. 23. 24.

The exhortation is propounded in a

• Proper speech. ver. 20.
• Metaphor. vers. 21.

The former is, keepe thy fathers instruction: for which, se•• chap. 1. vers. 8.

Vers. 21. Binde them continually vpon thine heart, tye them about thy necke.

THe second is binde them, &c. For which see chap. 3. ver. 3. But heere is added continually, which was not in the for∣mer place; to teach, that the heart or minde of man should be alwaies exercised in the doctrine of God, euen then when hee hath not opportunity to speake of it.

Verse 22. When thou goest, it shall leade thee: when thou slee∣pest, it shall keepe thee: when thou awakest, it shall talk•• with thee.

THe reason followeth, and is taken from the sweet and comfortable effects of Gods doctrine, deliuered, pri∣uately or publikely, in all the actions and times of our life; which he distributeth into three sorts, walking, sleeping, and awaking: after sleepe againe, when we walke, viz. when we are exercised in the waies and workes of our calling, she shall leade vs: viz. shee shall guide and direct vs, that wee wander not into any euill way that may be displeasing to God, hurtfull to our selues or others. See chap. 3. vers. 23. and 14. vers. 12. When we shall lye downe to sleepe, she shall keepe vs, and bee as it were a watch vnto vs, that we sleepe securely. See chap. 3. 24. It shall talke with thee when thou awakest, it will be as a famili∣ar friend to vs, conferring with vs in the night, in the mor∣ning, in the day time, of Iesus Christ, of the remission of sins, of the mercies of God, of the promises of the word, and of all heauenly and spirituall matters.

Vers. 23. For the commandement is a lampe, the law is light, and reproofes of instruction are the way of life.

HE confirmeth this reason by an argument taken from the excellency and vertue of this doctrine, which is cleerely set downe by familiar comparisons. The first, of a

lampe, whereof there is great vse in the night; the second of light, whereof there is singular vse in the day: the third, that it is a beaten way, whereof there is great vse for passengers, and trauellers, which he amplifieth by an argument from the lesse to the greater: if the corrections and rebukes of it are so, what are then the milde directions and promises? and from the end whither it leadeth; namely, to life, viz. eternall blessednesse. So that whereas we and our waies are nothing else but night and darkenesse, and know not which way to moue hand or foot, but to our destruction, the doctrine of God is for the night, a canale, and for the day, the Sunne, that wee may see, and iourney in the ready high way of saluation. The Psalmist hath the very like saying, acknowledging to God that his word was a lampe to his feet, and a light to his pathes.* 1.91

Vers. 24. To keepe thee from the euill woman, from the flat∣tery of a strange woman.

FInally, he commendeth this doctrine of God, & these cor∣rections of instruction, by the end & vse of them; namely, the preseruation & safe keeping of a man from the danger of infection by an harlot, wherby he meaneth also sin of any sort, though he purposely name this rather then any other; partly because it is often the fruit of idlenesse, which hee hath euen now impugned in this chapter, and partly because the young man, whom he professeth there to teach, is commonly much addicted thereunto. See chap. 2. vers. 16.

Vers. 25. Lust not after her beauty in thy heart, neither let her take thee with her eye lids.

NOw hee commeth to the dehortation whereby hee dis∣swadeth from her:

which hee

• 1. Proposeth, vers. 25.
• 2. Enforceth with confirmations. vers. 26. to the end of the chapter.

Of the former there are two parts; first, an admonition, that

he doe not in his heart lust after, or suffer his heart to bee en∣snared by her beauty; and that for two reasons, both because* 1.92 euen that alone is a degree of adultery, as our Sauiour hath taught, as also for that if the heart (which commandeth all) be ouercome, it will neuer cease to worke vpon all the parts of the body, the eyes, eares, tongue, &c. vntill the very act it selfe be accomplished. The second is a caueat, that shee take him not with her eye lids: wherein he compareth the eye lids, and coun∣tenance of an harlot to a net, or snare, and the harlots heart, and her selfe to an hunter, or fowler, and the partie allured by her wanton lookes, to the bird, or beast caught in a net.

Vers. 26. For by meanes of a whorish woman, a man is brought to a morsell of bread, and the adulteresse will hunt for pretious life.

HEre hee backeth his admonition and caueat, with such forcible considerations as might best worke vpon his reader, and make him to know how much it concerneth him to regard them; whereof two are here noted; the one, that this cursed sinne draweth a man into pouerty, or beggery ra∣ther; the other, a shamefull death, or that which is in stead of that, and worse then that, an euerlasting death. Touching the former, he saith, For an harlot, or by means of an harlot, a man is brought to a morsell of bread, from plentie, to penurie; from variety of dishes to one kinde, and that is dry bread; and from sufficiencie and fulnesse, to a short pittance, euen one morsell, and many times this is to be asked at another mans doore, or at least to be giuen as an almes from another mans hand. See for this, chap. 5. 10.

The latter is losse of life, which all the attempts of the adul∣teresse (the married woman breaking the bands of wedlocke) doe tend vnto. She hunteth for pretious life, wherein he like∣neth her to a cruell hunter, which pursueth an Hare, or other beast, not to catch onely, but to kill it: which though she doe not directly intend and aime at, yet she effecteth and bringeth to passe: for through her allurements, the person committing

follie with her is exposed to the rage of her husband, whose indignation is implacable, the sword of the Magistrate, pro∣ceeding seuerely against him, if not for the same crime, yet for some other thereby occasioned; and the wrath of God, who will either inflict a temporall punishment, to the vtter destru∣ction of the body, or else powre downe intollerable plagues vpon the body and soule for euer. And this so prodigall ex∣pence of life is hereby the more condemnable, in that it is pre∣tious, of such an excellent creation by Gods owne hand, or in∣spiration rather by his breath, and carrying such a stampe of his glorious image, and capable of such eternal blisse as Christ hath purchased with his owne blood, and euery one shall en∣ioy, which through sinne doth not make forfeiture of it.

Vers. 27. Can a man take fire in his bosome, and his clothes not be burnt?

Vers. 28. Can a man goe vpon hot coales, and his feet not be burnt?

Vers. 29. So is he that goeth in to his neighbours wife: who∣soeuer toucheth her shall not be innocent.

HAuing formerly laid downe his positions, he now hand∣leth them more at large: and because of the securitie and presumption of men, flattering themselues, (that not∣withstanding all this which is spoken, and other mens ill suc∣cesse in the practise of this sinne, they shal escape wel enough, especially if they haue wit, or wealth, or others helpes where∣by to shift for themselues, and auoide the penaltie) hee more at large confirmeth that hee said touching the grieuousnesse and certainty of this punishment, by two comparisons of the like or equall, and another of the lesse. The comparison of the like is as if hee should haue said; As it is impossible for a man to take coales of fire from the hearth, & put them into his bo∣some, betwixt his garments and body, and burne neither; or to tread on burning coales bare foot without scorching his feet: so it cannot be that a man should haue carnall company with another mans wife, without making himselfe guilty, and

feeling the flame of Gods indignation, and incurring the iudgements formerly mentioned. Iob hath a saying not much vnlike to this, rendring a reason among others, why hee so ••eedfully shunned this mischieuous sinne of adultery: It is a f••re that consumeth to destruction, and would root out all mine* 1.93 ••ncrease.

Vers. 30. Doe not men despise a theefe if he steale to satisfie his soule, although he be hungry?

Vers. 31. And if he be found, he shall restore seuen fold, hee shall giue all the substance of his house.

THe second kind of comparison wherby the point in hand is cleered, is taken from a lesser sinne, namely, theft, being far inferiour to adultery, because Gods law hath not so much condemned it, because he hath appointed no such seuere pu∣nishment for it: because that the theefe taketh away more remote possessions, and such as are of lesse value and estimati∣on: the whoremaster the neerest, the best, and that which is dearest vnto him, the heart, the vse of body, the fidelity of his wife: the theefe commonly bereaueth a man but of part of his goods; the whoremaster attempts to defraud him and his of all, or of as much as he can, leauing a spurious and bastard∣ly seed in his house to vsurpe his inheritance, or other posses∣sions after him. And yet the theefe escapeth not scotfree, notwithstanding that need driueth him to steale. For first, hee draweth vpon himselfe shame and reproch, and is made very contemptible thereby, as both this text affirmeth, and others testifie. Iob shewing the vile estate of certaine base compani∣ons, saith, Men shouted after them, as at a theefe. See also Ie∣remiah* 1.94 48. 27. And then hee hazardeth his estate thereby, ei∣ther to ouerthrow it, or much impaire it: for looke how often he is apprehended and taken, so oft he shall be driuen to make restitution according to the law, though it bee againe and a∣gaine, yea euen seuen times and more, a certaine number of times for an vncertaine: which is to be payed, though it cost him any thing, yea all that he hath, yea though his liberty goe also for it.

Vers. 32. Who so committeth adultery with a woman, lacketh vnderstanding: he that doth it destroyeth his owne soule.

NOw let vs see the inf••rence: if there bee so much perill and hurt in a smaller crime, what safety can there be loo∣ked for in this hainous offence? If the needie theefe smart so for that fault, how sharpely and extremely shall the adulte∣rous male factor be punished for his egregious and enormous wickednesse? He debaseth him beneath the theefe; first, in the follie of his minde, as the cause of this his vicious behauiour, he is more absurd and brutish then he, and hath lesse wisdome and vnderstanding. Secondly, in the consequence of his wretched life, and vncleane conuersation, hee destroyeth 〈◊〉〈◊〉 soule, hee doth offer violence vnto his life, and after a son becommeth a murtherer of himselfe, by prouoking God spee∣dily to slay him, and eternally to damne him, besides other plagues following, whereunto he makes himselfe lyable.

Vers. 33. A wound, and dishonour shall hee get, and his re∣proch shall not be done away.

HE dwelleth vpon this matter of the adulterers punish∣ment, that hee shall finde there shall meete with him, or fall vpon him a wound, or stroke, euen a deadly stroke vpon his body and minde, inflicted either by the Magistrate, the adul∣teresses husband, or God himselfe. And ignominie vpon his name, euen such reproch as shal sticke to him, liuing and dead, and shall neuer be done away, so that besides the perill of this life into which the adulterer doth throw himselfe, hee doth expose himselfe to perpetuall reproch.

Vers. 34. For i••lousie is the rage of a man: therefore he will not spare in the day of vengeance.

Vers. 35. He will not regard any ransome; neither will bee rest content, though thou giuest many gifts.

HE declareth the efficient of the threatned punishment to bee inflicted vpon the adulterer, namely, the wronged

husband of the harlot, to whom God will discouer his villa∣nie wrought against him, and whom hee will raise vp, as his instrument to pursue that wicked caitife, prosecuting and fol∣lowing the matter against him with all seuerity. And in these words he meeteth with, and refelleth the vaine illusion of the filthie person, who trusts either not to bee detected, or not much to be molested, hoping that he shall find his paramours husband very milde and fauorable. Nay▪ saith the Lord, Tho•• hast giuen him iust cause of iealousie, and therefore thou shalt finde him full of wrath and indignation; looke for no fauour at his hands, he neither will nor shall spare thee, if hee strike thee not himselfe, yet hee shall deliuer thee into the hand of the Magistrate to be punished, he will not conceale thy leaud∣nesse, but publ••sh it to the world for thy shame and infamie: yet, saith he, I hope faire words may preuaile much, especial∣ly gifts and rewards, I will hire him to be silent, and to put vp the iniurie offered; and if a small summe will not suffice, I wil giue him a greater; if one gift will not preuaile, I will adde more vnto it, and bestow many: hereunto the Lord replyeth that he shall bee made inexorable, that the sight of a bribe, or any thing offered for the deflouring of his wife▪ shall the more imbitter him; and offer as many and as great as thou wilt, yet all shall doe thee no good, thou shalt for all this bee plagued and shamed.

Now we must not conclude hereupon that this sentence at all times shall certainly be executed: for many husbands are not acquainted with the indignities of this kinde, which are offered vnto them; and many knowing of the dishonesty and faithlesnesse of their wiues, are as bawdes vnto them, and ac∣cessarie to their naughtinesse, suffering and allowing them to bee whorish and filthy: but euery adulterous whore-hunter may iustly expect this, when God setteth in with them, and takes the matter into his hand, they know not how soone their wickednesse may come to light, and how fierce and an∣gry a man may bee made, whom they little suspect to bee so implacable.

CHAPTER. VII.

Verse 1. My sonne, keepe my words, and lay vp my comman∣dements with thee.

IN this chapter Salomon confirmeth from his owne experience, that which in the two for∣mer chapters, or elsewhere hee had testified, touching the fraudulent and pernitious pra∣ctises of the harlot. The parts are three: the first is, an instigation to the studious keeping of wisedome and knowledge, in the fiue first verses. The se∣cond is, a narration of those things which hee had seene and obserued in her impudent behauiour, and answerable successe, to the 24. verse. The third is an application of the same vnto his readers, as an admonition and warning vnto them, in the foure last verses.

In the first verse, the Prophet returneth againe to his gene∣rall exhortation of receiuing, and keeping the doctrine, which he propoundeth, and is the same with the beginning of the second chapter.

Verse 2. Keepe my commandements, and liue; and my law as the apple of thine eye.

TO set an edge vpon his exhortation, that it might preuaile the better with vs▪ he addeth a promise of life, and that he doth after a most emphaticall manner, commanding vs to liue; thereby teaching, how present, and certaine the happi∣nes is that belongeth to the obedience of his precepts. After he expresseth the manner how he would haue vs to keepe his doctrine, by a similitude, viz. as the apple of the eye, as that which is most precious vnto thee: for a man will ward, and keepe off violence from his head, before all other parts of his

body, and regardeth the face more then any other part of his head, and he respecteth the eye more then any other part of the face: for the eye is the light of the whole bodie, and therein the blacke, or apple of the eye, is most deare vnto him; which appeareth also by the other Scriptures: as Psal. 17. 8. Keepe me as the apple of thine eye. And, He that toucheth you, toucheth* 1.95 the apple of his eye.

Verse 3. Binde them vpon thy fingers, write them vpon the table of thine heart.

Verse 4. Say vnto Wisedome, Thou art my sister, and call Vn∣derstanding thy kinswoman.

HE deliuereth the same precept in allegoricall speeches: and first, he requireth to binde them vpon our fingers, that they may be as rings thereon, and for memorandums, as wee vse to tye a thread or silke about our fingers, to put vs in mind of matters not to bee forgotten, and to write them vpon the table of our heart, viz. that they may be as a tablet hanging on our breast: as chap. 3. 3.

As if he could not satisfie himselfe in this argument, he de∣liuereth the same thing in another similitude, wherein hee at∣tributeth a person to Wisedome, and requireth that there bee such inward friendship and familiaritie betwixt vs and her, as if she were our sister, and neerest kinswoman. It is a plea∣sing thing to brothers and sisters, if they loue as they ought, to liue together in one house, as Lazarus, Martha, and Mary:* 1.96 or if by occasion of mariage they liue in diuers houses, yet they delight one in another, and feast together, as did Iobs* 1.97 sonnes and daughters. And thus conuersant and familiar ought we to be with Wisedome, and so much the rather because we are strangers in the world, and hated of the world, because by this kindred and affinitie with Wisedome, we become of kin∣dred and alliance with our Sauiour Christ.

Verse 5. That they may keepe thee from the strange woman, from the stranger that flattereth with her words.

LAstly, hee vrgeth this precept thus often and many waies deliuered, by an argument from the end and fruite, which is to keepe vs from this foule and grieuous sinning against God, whereof he nameth one in stead of all, namely, adulte∣rie, which he did before. Chap. 2. 16. the 5. 3. and 6. 24.

Verse 6. For at the window of mine house, I looked through the casement.

Vers. 7. And behold among the simple ones, I discerned among the youths, a young man voide of vnderstanding,

Verse 8. Passing through the streete neere her corner, and he went the way to her house.

Verse 9. In the twilight in the euening, in the black and dar•• night.

THere followeth now a liuely representation of the for∣mer doctrine touching adulterie, vnder an example in fact; whereof the wise man himselfe who relateth it, was an eye witnes. And first he sheweth the occasion, or opportuni∣tie that was offered vnto the harlot, whereby she had matter to worke vpon, in these two verses. Secondly, the meanes which she vseth to effect her purpose, and draw an vnwarie person to this sinne, vnto the 21. verse. Lastly, the euent and issue, in 21. 22. 23. verses.

The occasion and opportunitie was that she espied a heed∣lesse person within her danger, whom she might seaze vpon as a fit pray for her. And he is described first, by his ignorance, and simplicitie, hee calleth him a foole, yea, which is more, •• man voide of heart, viz. of vnderstanding, iudgement, an•• wisedome. Now he is so called, not that hee is a naturall, (for harloss are not wont to single out them aboue other men) b•••• because he had not the feare of God, which is the beginning ••

wisedome, nor any good regard to keepe himselfe from sinne by auoiding the inducements to it.

Secondly, by his age, calling him a young man, youth, or stripling; thereby noting, that that age is the most slipperie time of our life, and most prone, as to many other sinnes, so especially to this.

Thirdly, the place is noted where he saw him, viz. in the* 1.98 streete, at the corner that leades to the harlots house, like a sillie flye in the cobweb, where the spider had libertie to come vp∣on him at her pleasure.

Lastly, by the time when hee wandred that way, that is, in* 1.99 the twilight, when it began to grow darke, at the cockshote time, as it were, the season that fitteth the whoremaster, or harlot: according to the saying of Iob: The eye of the adulte∣rer waiteth for the twilight.

Verse 10. And behold, there met him a woman, with the at∣tire of an harlot, and subtill in heart.

Verse 11. She is loud and stubborne, and her feete abide not in her house.

Verse 12. Now she is without, now in the streetes, and she l••∣eth in waite at euery corner.

THe former words declare how the simple young fellow cast himselfe into perils, by approching so neere to the harlots denne: in these, and others that follow, wee see her ta∣king the aduantage by comming out vnto him, and artificial∣ly getting him into her pawes. And for this purpose the wise man noteth both what a one she is, in the whole course of her behauiour, to the 13. verse, and with what art and skill she ma∣nageth this businesse, in the others following. And one thing whereof hee taketh notice, and whereby hee describeth her, is her apparell, wherein she was tricked, and trimmed, vnbesee∣ming the modestie of a sober Matrone, or the honestie of a chast woman. The second is, her inward deceit, and guileful∣nes, in that she was of a subtill heart. The third is, her vnwo∣manly* 1.100 disposition, and properties▪ she is a babler, and full of

tattle, she is stubborne, peruerse, and rebellious to God, and her husband, she is a gadder abroad, and euery where giuen to al∣lure, and corrupt all those whom she can intice into her com∣panie.

Vers. 13. So she caught him, and kissed him: and with an im∣pudent face said vnto him.

NOw wee shall see how she plaieth her part in exercising h•••• craft and crueltie, to worke the ruine of the warilesse foole, which is casting himselfe into her hands. And this she doth partly by vncomely actions: partly by countenance, shewing a brasen face, without feare, or shamefastnes: and partly by dissembling speeches, such as hereafter follow. Her vncomely actions here specified are three. The one is, that she laid hold on him: she should not haue indured him to lay hold on her; but for her to lay hold on him, was beyond all woman∣ly modestie: the other, that she kissed him. A wife can scarce without bashfulnes kisse her husband, but is rather to expect it from him, then to preuent him in it; but for a woman to offer it to a stranger is a most shamefull part.

Verse 14. I haue peace offerings with me: this day haue I paid my vowes.

Verse 15. Therefore came I out to meete thee, diligently to seeke thy face, and I haue found thee.

FIrst, by her dissembling and inchanting speeches, as with a call, she allureth him into her house, offering him a baite which might perswade him vnto it, and couering the net or hooke that might terrifie him from it; the baite is, good cheare a motiue that preuaileth much with young men, who commonly are much giuen vnto their appetite. The manner of the Israelites, and that according to the law of God, was, that in the Lords offerings, the fat and blood being offered, part of the flesh should goe to the Priests, and part to him that brought it: whereof they made a feast, (for it was somewhat

rare to eate flesh:) And (alluding to this) S. Iames saith, Yee haue nourished your selues as in the day of slaughter. Now the better to couer her plot, and that hee should not suspect her treacherie, and mischieuous purpose, she pretendeth first, pie∣tie and deuotion towards God, to whom she had offered sa∣crifice, which was an ordinary worke of religion, yea she had made vowes, and performed them, which was extraordinary, and lesse vsuall: secondly, great loue, and good affection to∣wards him, whom she much desired to bee better acquainted with, and to make partaker of her beneficence and kindnesse. For this cause I am come foorth to meete thee: as if she should haue said, Because I beare thee most entire good will, as soone as I saw thee, I longed for thy companie, and therfore I haue not sent a messenger, which peraduenture would be more re∣misse, and slacke in intreating of thee, but am come my selfe to request that I may bee beholden to thee to goe with me, and what good lucke is this that I meete so happily with thee?

Verse 16. I haue deckt my beds with couerings of tapestrie, with carued worke, linnen of Egypt.

Verse 17. I haue perfumed my bed with ••irrhe, aloes, and cynamom.

HAuing preuailed to bring him to supper, she now per∣swades him to stay all night, and take a lodging with her, and (which she would h••ue him vnderstand) that she nee∣deth not to excuse, as too homely, base, and course, but such a one as will well serue a right good man, and to that end doth set it foorth by the ornaments, furniture, and sweetes of it: as if she should say, Thou shalt haue a very commodious bed, and chamber, with curious curtaines, and couerings, with a carued bedsted, with fine sheetes, with sweete perfuming of all: I haue prouided to delight all, or most of thy senses; as thy taste hath alreadie been pleased with meates and drinkes, so shall thy sight be with the ornaments of thy roome, and lodg∣ing, thy touch with the softnes of thy lawnes, and thy smell with odoriferous perfumes: take a good offer therefore, and

refuse it not, thou shalt perceiue thy welcome, and thy good entertainemen, thou shalt be lodged like a Prince.

Vers. 18. Come, let vs take our fill of loue till the morning:* 1.101 let vs solace our selues with loues.

NOw that the whore hath brought him to his chamber, or got him to bed, shee beginneth to discouer her pur∣pose, and soliciteth him to the very act of adultery; and for the same alleageth such reasons as may perswade him vnto it, and preuenteth such doubts as may disswade him from it; Come (saith shee) let vs take our fill, and as it were make our¦selues drunke with loue; meaning thereby the satisfying of her filthy desire and lust all night long. Her reasons are two, one from the cause, that it is an act of loue and good fellow∣ship, that thereby they shall bestow the time together like friends: the other is the effect, that it will bee sweet, pleasant, and delightsome to them both.

Vers. 19. For the husband is not at home, hee is gone a long iourney.

Vers. 20. He hath taken a bag of money with him; and wil come home at the day appointed,

HEre the naughty-packe doth secure him of safety, th•• he needs not to cast perils, nor dread any hurt that wil come by it, for he might haue said:

What if thy husband come in the meane time, and take•• [Obiect.] with the manner, we are both vndone.

No feare of that, for hee is not at home; neither doth she [Answ.] say, my husband is not at home, but the husband, speaking contemptuously & disdainefully of him, as if hee were a stran∣ger to her.

But what if he come home, though it be late, and finde me [Obiect.] in his bed, what should become of me?

That cannot be; for he is gone a long iourney, and hath ta∣ken [Answ.] a bag of money with him accordingly, he will come ba••

by such a time, and not afore: for the long absence of her hus∣band is confirmed by two signes: the one, the great summe of money which hee tooke with him for his expences; and the other, the set day wherein he appointed to returne.

Vers. 21. With much faire speech shee caused him to yeeld,* 1.102 with the flattering of her lips she forced him.

HItherto of the inticement; heere followeth the lamen∣table and tragicall issue and effect thereof, which was, that he first did yeeld vnto the sinne, and after did sustaine the grieuous punishment thereof. The principall meanes where∣by she did perswade him, was her speech, which was both large and delightfull; for she vsed many arguments: shee answered all obiections, her habite, her catching and kissing of him no doubt did worke vpon him, but the poyson which did most intoxicate him was from her tongue. That which wee tran∣slate faire speech, is in the originall, doctrine, or discipline, and hee vseth the same as comparing her vnto a schoole-mistrisse, but of impurity, and impiety, and her followers to schollers, or ••ouices learning of her: because foolish men in their sottish∣nesse doe put themselues to schoole to such a teacher, rather then to lend their eare to the holy doctrine of the Lord. The holy Ghost also declareth the degrees of his falling, and as it were the steps of his descending. For first, she bowed and en∣clined him; that is, she moued his heart, and made it tractable to her perswasions; and after drew, or rather draue him vio∣lently to it with her words.

Vers. 22. He goeth after her straight way, as an oxe goeth to the slaughter, as a foole to the correction of the stockes.

Vers. 23. Till a dart strike through his liuer, as a bird hasteth to the snare, and knoweth that it is for life.

BEfore it is said she moued him, yea she inforced, and now she hath sped him: for shee hath made him to follow her into her house, vnto her table, into her chamber, into her bed,

and into her shamefull sinne: thus we see the first effect of her practises, the corrupting of him with that abominable filthi∣nesse: the other, namely, the punishment and misery is heere described by three comparisons of the like, as an oxe to the slaughter, hoping that he is going to his stall or pasture, when he is led to the slaughter-house, or shambles to be knockt on the head, or haue his throat cut. The second is, as a foole led to the stockes for correction as a malefactor carried to prison, and kept in bonds, vntill a dart strike through his liuer, vntill the day of execution, when the dart, or sword, or other instru∣ment wherewith offenders were wont to be put to death, did pierce his body, and take away his life. The third, as a bird ha∣steth to the prey, flying swift, and making speed to the place, where she looketh for food, and findeth a net, grinne, or lime∣twigs, whereby she is intangled, caught, and killed.

Vers. 24. Hearken now therefore, O children: attend to the words of my mouth.

Vers. 25. Let not thine heart decline to her waies, goe not astray in her pathes.

HE applieth here that which in the premises he had repor∣ted, exhorting his scholers to hearken vnto him, and not suffer their hearts to encline to her waies, or their feet to wan∣der in her pathes: as if he should haue said, Giue eare to mee my sons, and listen not to the harlot, whom God forbiddeth you to heare, and to whom if yee hearken, yee may euidently foresee your owne ruine in this simple young mans destru∣ction.

Let not thine heart decline to her waies, viz. doe not so much as in thy minde like of her leaud or wicked dealing, and wander not in her pathes, suffer not thy selfe to be beguiled by her to follow her courses, or bee induced to consent to her wicked motions.

Vers. 26. Shee hath cast downe many wounded: yea, many strong men haue been slaine by her.

Vers. 27. Her house is the way to hell, going downe to the chambers of death.

HE fortifieth his exhortation with reasons: the one is the mischiefe which she hath done to others: the other is the certaine perill to all them that haunt her. The former he alleageth by way of preoccupation, to preuent a shift of him that is vnwilling to be admonished, and take warning by the example formerly produced: Obiect. It was but one mans hap and misfortune to speed so ill (saith he) I will not be dis∣couraged by the hard successe of one, or of a few. Answ. She hath been hurtfull to diuers, many haue been cast downe and wounded by her, vtterly ouerthrowne and spoiled in their state, credit, soule and body. Obiect. But a few simple fellowes. weake men, of no parts, wanting wit to look vnto themselues, or power to maintaine their owne safety. Answ. Yea, many strong men haue been slaine by her, whereof one amongst the rest was Samson, &c. To shew the certainty of the perill, hee saith, her house is the way to hell: touching which, see chap. 2. 18. and chap. 5. 5.

CHAPTER. VIII.

Vers. 1. Doth not Wisedome crie? and Vnderstanding vtter her voice?

Vers. 2. She standeth in the toppes of the high places, in the way, in the places of the pathes.

Vers. 3. Shee crieth at the gates, at the entrie of the city, at the comming in of the doores.

HAuing in the former chapter dehorted from the sinne of adultery, and therin described the har∣lot with her entising speeches, and set downe the effects therof: he now opposeth wisdome to the harlot, her doctrine to the harlots en∣ticements, and the effects of the one to the effects of the o∣ther:

where wee are to obserue, first, what preparation shee makes to this businesse of instruction, in these three verses: secondly, the tenour of her oration and speech, whereby shee endeauoureth to perswade and instruct men in the rest that follow. For preparation she addresseth her selfe to be most au∣dible, and easie to be heard, and vseth the best meanes to haue an auditorie, and many to heare her. Her care to bee heard is argued by the earnestnesse of her calling, and as it were the contention of her speech, in that she is said to cry, and vtter her voice, because she knoweth that her matter is good, and most necessary, and mens eares very deafe towards her, but wide open to all words of follie, whereby the heart may bee poy∣soned and infected, and therefore she doth not deale indica∣tiuely, and by way of affirmation, but interrogatiuely, and by way of expostulation, doth not wisedome crie? which is as if shee should say, I demand of you, answere mee out of your knowledge and experience, whereas ye hearken to follie, and wicked men, and sinfull women entising and alluring to euill, is it because ye are not taught, and called on by wisedome, by the sonne of God in his ministers and seruants? Will ye then leaue a reuerent matrone, and hearken to a filthy strumpet? will yee forsake the Ministers of God, and listen to seducers, and impostours, the ministers of Satan? For prouiding of au∣ditors she presenteth her selfe to the congregations and pub∣like assemblies, by the ministery of the word shee publisheth her counsels, and promises in the Churches, and meetings of Christians, and this he expresseth by a simile taken from the maner of the ciuill state, as the Magistrate causeth his procla∣mations to be promulgated in most publike places, where the Herald or cryer may be aboue the rest, and bee best seene and heard, where is greatest frequencie and concourse of people, as in waies whereby multitudes passe, and in the market place, and the gates of cities, especially where they were wont to keepe their Courts, and Sessions, and came together for all matters of great importance. See chap. 1. 20. 21.

Vers. 4. Vnto you, O men, I call, and my voice i•• to the sons of men.

Vers. 5. O ye simple, vnderstand wisedome; an•• ye fooles be of an vnderstanding heart.

IN this oration the Lord Iesus in the person of wisdome, first commendeth his doctrine to the twelfth verse. Secondly, describeth his owne holinesse, to the two and thirtieth verse. Thirdly, maketh application of all vnto his people, from thence to the end of the chapter.

That his doctrine may be the better accepted, and worke the more effectually, hee directeth his speech to the subiects thereof, the persons whom he dealeth with, perswading them to be attentiue vnto it. And then he describeth by the adioynt of their conditions, as in respect of their outward state some of them are more noble, and of higher degree, called men, in such a word as many times signifieth their greatnesse, as those that are acquainted with the tongue wherein this Scripture is written doe well vnderstand: as in the fourth Psalme, O yee sonnes of men, viz. O ye mighty personages, how long will yee turne, &c. Some base, as the word doth alwaies intend when it is ioyned with that before spoken of, which signifieth ex∣cellency, as it is vsed in the 49. Psalme. Both high and low, both sonnes of men, and sonnes of Adam, saith the Hebrew text: and the words follow in the same place doe interpret his meaning: both rich and poore. Againe, some of them are prudent and wise, some of them are cleane contrary. Of them he maketh two sorts: simple ones, such as are setled in no one opinion, but are easily carried any whither, as a scather with a puffe of wind, and fooles, which are such as hauing entred into a false opinion, or euill course of life, will with very great difficultie be drawne from it, or not at all, vnlesse the Lord put to his mercifull hand and reclaime them. And yet is the case of neither of them desperate▪ for it is not impossible for the spirit of God to establ••sh the sim〈…〉〈…〉 with wis••dome, and to make the foole to be of an vnderstanding heart: for the pre∣cept

of God commanding them to be such, containeth in it a promise for their encouragement, that if they will not be wil∣full they shall be framed to be such. See chap. 1. vers. 22. 23.

Vers. 6. Heare, for I will speake of excellent things, and the* 1.103 opening of my lips of right things.

HEre he beginneth to set forth his doctrine by the wor∣thinesse and foundnesse of it. For the former he saith, he will speake of excellent things: the word signifieth Princes, viz. principall sayings and sentences, as far excelling others, as Princes doe inferiour persons. For the latter hee telleth vs, that the opening of his mouth, that which he had vttered by it, is of right things, which are called right, righteousnesse, or straitnesse, because they leade vs directly to eternall life and happinesse, without any turning either to the right hand or to the left: and it is set downe in the abstract, being rightnesse, rather then right, and in the plural number, being called right∣nesses, rather then rightnesse, to preferre it for the singular vertue and holinesse, before all humane words and writings: for they are altogether crooked, or haue some crookednesse in them, or are imperfect in measure of puritie, which in this is most perfect, compleat, and absolute.

Vers. 7. For my mouth shall speake the truth, and wickednes is abomination to my lips.

HE maketh good his generall assertion by the enumerati∣on of perticular adiuncts wherewith his doctrine is graced, thereby first prouing it to be found and right, in this verse, and the two next following, and then to be worthie and excellent, in the tenth, and eleuenth verses. The first of these is verity; he saith that his mouth, and the instruments therein contained, the palat by name, (by which the voyce is framed) put for the person speaking, shall speake the truth, or the whole truth, an heauenly truth, a diuine truth: whereas other wri∣tings are either altogether vntrue, or haue vntruthes mixed

with truthes, or at least containe but an humane truth, not e∣quall to this which hath light without darkenesse, and verity without fashood, and nothing but that which is celestiall, and suggested by Gods holy spirit, and wickednesse is an abomina∣tion to my lips: he cleereth and confirmeth this by the contra∣rie, which is lying, in stead whereof hee nameth wickednesse, which hee saith his lips abhorre, viz. hee doth so abhorre it, and hath it in such detestation, as that it is impossible it should proceed out of his lips.

Verse 8. All the words of my mouth are righteousnes, there is nothing froward, or peruerse in them.

THe second is iustice, or righteousnesse, all that hee com∣mandeth is lawfull and good, all that he forbiddeth is vn∣lawfull and euill; all that he promiseth is equall to be perfor∣med, all that he threatneth is worthie to he executed: and this he maketh cleere by the contrary, there is nothing froward or peruerse in them, nothing that is wicked and vngodly is affir∣med, or enioyed, or allowed, or cloked, or any manner of way, or for any purpose pronounced and vttered therewith.

Vers. 9. They are all plaine to him that vnderstandeth; and right to them that finde knowledge.

THe third is perspicuity, and easinesse to bee apprehended, and so by the assistance of Gods spirit not hard to bee practised: which is set forth by a comparison of that which is* 1.104 placed right ouer against a mā, or by a way that lyeth directly before a mans eyes, yet this saying is limited by the subiects, all promiscuously discerne not this, for they are very obscure to many, but such as are iuditious, which imbrace the do∣ctrine of wisedome, which haue sought vnderstanding at wis∣domes schoole, and there found it, these see the euidence and cleerenesse of Gods holy counsels, and heauenly mysteries, because they are reuealed vnto them by his spirit, which none

shall faile to receiue that seriously, and in vprightnesse seek•• him in his word, and the ministery thereof.

Vers. 10. Receiue mine instruction, and not siluer; and know∣ledge rather then choyce gold.

Vers. 11. For wisdome is better then rubies: and all thing•• that may be desired are not to be compared with her.

HE proueth the excellency, pretiousnesse, and delights •• his doctrine by comparison, with siluer and gold, a•••• whatsoeuer desireable things; and therefore as it is more ex∣cellent then they, so wee ought to preferre it before them by setting our desire more vpon it, and taking more paines for •• then for any, or all of them. Receiue mine instruction (saith •• and not siluer, viz. get it with greater industrie then th•• wouldest vse for siluer, as may appeare by that which follow∣eth: for it is not his purpose here to condemne siluer altoge∣ther, but to put it behinde grace, whereunto it is so farre infe∣riour, which is meant also of the gold and Iems, &c. ye•• some case the words may litterally be vnderstood, as if instru∣ction and siluer cannot be both possessed together; then s•••• he, Receiue mine instruction, and not siluer, bee sure to en•••• thy soule, how poore soeuer thou be in thine estate. The He∣brewes were commended by the Apostle for obeying t•••• precept, and following this counsell, who suffered with ioy•••••• spoyling of all their goods, knowing that they had a better an •••• during substance in heauen. For which see chap. 3. 14. 15.

Vers. 12. I wisedome dwell with prudence, and find out know∣ledge* 1.105 of wittie inuentions.

OVr Sauiour hauing so largely and so worthily extoll•••• his word and Gospell, doth encourage his people to im∣brace the same according to his direction, by that al sufficie••∣cie which is in him, both to informe them with knowledge and vnderstanding, and to performe all his promises which he doth make vnto them; and first he telleth them for their com∣fort

that he is not onely wise, but wisedome it selfe, euen the wisedome of God: he is also goodnesse, hee is also power, as the Apostle testifieth. But here he mentioneth this attribute,* 1.106 and assumeth this title, and partly because his Gospell, and mi∣nistery, is commonly of fooles condemned of folly, and partly because it is his office to bee the teacher of his Church, it be∣longeth vnto him to dictate all the Scriptures, and to inspire the Prophets and holy men for the writing of them: it be∣longeth to him to qualifie all his Ministers, whether Apostles, or Prophets, or Euangelists, or Pastours, or Teachers, and to giue them gifts of knowledge fit for their calling: it belongeth to him to illuminate the minds of his seruants, and to worke the effect of his ministery within them. Being then the promp∣tuarie and treasurie of wisedome for the vse of the whole Church, and euery member thereof, in all ages and places, hee animateth them by this, that his store of wisedome can neuer be exhausted, because hee not onely hath great store thereof, but is it, and that in an infinite perfection. I dwell with pru∣dence, the word translated prudence is often taken in the euill part, for craft and subtilty, and many times in the good part, especially in this booke: as in the first chapter, and 4. verse: to giue sharpenesse of wit, &c. And so it is here, for holy discre∣tion whereby a man is directed what to do, and what to leaue vndone: where to go, & where to stand still: where to speake, and when to bee silent: but especially to auoide the snares which the diuell, the world, and our owne corruption haue set for vs: this doth Christ not onely for himselfe, but for the vse of his people, which is his inheritance and euerlasting possessi∣on. The word inhabiting, is vsed in like sense in the prophesie of Isaiah. For thus saith the high and loftie one, that inhabiteth* 1.107 eternity: I finde out, not onely in my selfe, but also cause them that reuerence and esteeme me, to seeke and finde wittie in∣uentions, such aduised and considerate cogitations, as where∣by my seruants doe not only procure good to themselues, but preuent and hinder the euils which their enemies seeke to bring vpon them.

Verse 13. The feare of the Lord is to bate euill: pride, an arrogancie, the euill way, and a froward mouth doe I hate.

HE commendeth this prudence and wisedome by the gracious fruite of it, (as may be collected from the cohe∣rence) the feare of God, wherewith Christ as Mediatour, an•• our Sauiour, was most plentifully inriched in his owne per∣son, according as Isaiah prophecied of him: The spirit of the Lord shall rest vpon him, the spirit of wisedome, and vnderstan∣ding: the spirit of counsell, and might, the spirit of knowledge and the feare of the Lord. With the same also doth he indue the members of his mysticall body, and therein a princip•• part of their wisedome doth consist, as he hath formerly testi∣fied: The feare of the Lord is the beginning of wisedome. An••* 1.108 as the feare of the Lord is so blessed a fruite of wisedome, •• is the hatred of sinne as notable an effect of that: which hee setteth foorth by the particuler subiects of those odious vices, which men ought to abhorre, and his people by vertue of this feare shall be made to abhorre in that manner (though not it so full measure) as hee himselfe doth abhorre them. The fear•• of the Lord is to hate euill: Sound religion and godline•• (whereof reuerence or the feare of the Lord is one of the prin∣cipall parts) worketh in those who are furnished therewith, the hatred of euill, what kinde soeuer it bee, whether it bee•• heart, or behauiour: whether it bee of word, or action: whe∣ther it bee of omission, or practise: whether it be against th•• first table of the law, or second: and by speciall name these that follow, Pride, and arrogancie, being loathsome corrup∣tions, arguing the soule, wherein they raigne, to be voide of a•• sense of sinne, and banishing all true loue from among men, there is no sound pietie, or grace, where they beare sway, and grace bringeth lowlinesse, and causeth an humble spirit. Th•• euill way: whereby he meaneth all euill deedes which wicked men walke in, euen as the traueller doth in his way, and the froward mouth, which vsually speaketh peruerse things against God, or man, or both, doe I hate, both as God euerlasting, the

second person in trinitie, and as Mediatour clothed with mans nature, according to the saying of the Prophet, Thou louest* 1.109 righte••usnes, and hatest iniquitie, because God, euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes. Our Sauiour professeth this as rendring a reason why his Gos∣pell and grace should cause his people to hate euill, and that ••s, because hee himselfe doth, who will conforme, and make them like vnto himselfe, he is the fountaine from whence the dreames of euery good grace shall be deriued to their soules.

Verse 14. Counsell is mine, and sound wisedome: I am vnder∣standing, I haue strength.

HE proceedeth and goeth forward in setting foorth his marueilous, abundant, yea absolute and infinite wise∣dome: and first he addeth, that counsell is his, (for hee is both of the priuie counsell of his Father, and the onely aduiser of his Church, all policie without him is follie, all the directions which hee giueth not are seducements, and misleadings) and therefore the Prophet calleth him Wonderfull, Counsellour, and sound wisedome; the word signifieth substance, meaning sub∣••antiall* 1.110 aduice and counsell, such as neuer faileth: I am vn∣••erstanding; he changeth his phrase to teach that counsell and ••isedome are so his, that they are essentiall in him, and per∣••ect, without increase, decrease, or mutation: to this hee ad∣••yneth another attribute, I haue strength; which is here men∣tioned, to shew that hee hath power to execute his purposes and counsels: and Isaiah calling him Wonderfull, Counsellour,* 1.111 titleth him also the mightie God: and by this he giueth his ser∣••ants to vnderstand that he is omnipotent, to make supplie of all their wants, minister defence against all their perils: there is no good thing which he cannot performe to them; there is ••o euill or hurt which he cannot keepe from them.

Verse 15. By mee Kings raigne, and Princes decrees iu∣••••ice.

Verse 16. By me Princes rule, and Nobles, euen all the Iudges of the earth.

IN that which went before Christ hath declared what he is and what he hath, how well he is stored with all sufficiency and perfection for the vse of his 〈…〉〈…〉ople, and creatures: are now he beginneth to shew what he doth, and what he giueth how hee imployeth his wisedome and power for the good •• mankinde in these two verses; and what blessings and fauou•• he bestoweth vpon his owne people and seruants, in all the follow to the two and twentieth verse. For the good and be∣nefit of mankinde he saith that by him Kings raigne, &c. s••∣nifying that hee is the author of all authoritie, which is •••• necessarie for the preseruation and welfare of humane soc••∣tie: there is no power, or potentate, (whether they bee sou••∣raignes, or subordinate ministers of iustice) but they are fr•• him, as the Apostle saith, and by his secret assistance and pro∣uidence* 1.112 they discharge their functions. For whether they d•• wisely consult or determine what to doe in the states they ge∣uerne, or mightily execute that they haue decreed, they doe•• all by him, qualifying them with these gifts of prouidence, i••∣stice, courage, power, and other such like, whereby they 〈◊〉〈◊〉 fitted for their places: by him, and his secret disposing, the rise to their dignities: by him, and by his protecting ha•• they are supported, and defended in their offices, that they be not exposed to the violence of tumules, and rebellions, and •••• outrage of the disordered multitude: nor cut off by the con∣spiracies and treacheries of dissembling traytors: by him the sit on their thrones, or benches, and there pronounce s••∣tence, handle matters of state, execute lawes, and determine•• causes. And this is not so in the Church alone, and where re∣gion is established, but amongst Idolaters, amongst Infide•• and Heathen, in all the earth, in all the world, where there•• any gouernment: if there bee any good policie, or equities mongst them, it proceedeth from him, and is by his appoint∣ment.

Verse 17. I loue them that loue me: and they that seeke me ••rly shall finde me.

IN the former two verses he mentioneth his prouident care in a general manner for all states, in setting vp, and establish∣ing gouernours and rulers for their defence and gouernment, ••nd thereby they are preserued in peace and safetie, and haue protection from the iniuries which otherwise one would of∣fer to another: now more specially hee professeth his grace, mercie, and goodnesse, vnto his seruants, which religiously and holily worship him; and first he noteth the principal cause there of which is on his part viz. his owne loue: for this is the roote, and fountaine of all his fauours to vs: and secondly, the mouing cause (though not meritorious) which is on our part, and that is, our loue toward him, which proceedeth from his vnto vs, and being commanded by his law, hath a promise of recompence in his Gospell. And both of these are accom∣panied with gracious effects as well for faithfull endeuour to haue communion with him, as for happie successe to attaine thereunto: they that seeke me early, which pray vnto me, labour to finde me in my word, and frequent all religious exercises ••infully, carefully, and diligently, as men vse to rise betime in the morning, and apply themselues earnestly to deale in busi∣nes of greatest ••oment and importance: shall find me, obtaine my graces, and enioy the comfort of my merits, presence, and fauour.

Verse 18. Riches and honour are with me, yea durable riches, and righteousnes.

Verse 19. My fruite is better then gold, then fine gold, and my reuennues then choice siluer.

HE amplifieth the successe of finding him, by the commo∣ditie which they shall obtaine with him, and that is, spi∣rituall and heauenly endowments, which hee compareth, and preferreth before the most desirable benefits and fortunes (as

they vse to tearme them) of this life, and that is riches, and ho∣nour, which almost all do most greedily affect, & labour for, they shal be intiched with such wealth, and aduanced to that glorie which incomparably surpasseth all earthly substance and dignities in euery respect, but especially in two: first, the riches and preferment of this life are transitorie and vncer∣taine: a man may be wealthie to day, and need••e to morrow▪ now a great man, and shortly after of no reputation: much applauded for the present, a••d within a short while inueighed against, or derided: but these riches are permanent, and du∣rable, such as neither the iust can sret, nor the moth consume: and so is this honour also not subiect to mutabilitie, and lost••, Secondly the goods and preferments of this world are got∣ten, or kept many times with much iniustice, and wrong; and therefore the one sort of them in stead of both are called ri∣ches of i••i••uitie: but righteousnesse doth euermore so season* 1.113 these treasures and promotions of grace, that no such impu∣tations can be laid vpon them, and therefore for their incom∣parable excellencie he doth againe (as he had often before) ex∣toll them aboue those things which most mens affections doe grealiest dote after, and their minds doe most highly esteeme of, namely, gold and siluer, the very gods of all worldlings: my fruite, the gifts and graces which grow from the sappe•• my sp••rit▪ is better then g••ld, yea then fine gold, and my reuer∣nues, which I giue to be enioyed of them which enioy me, •• better then choice siluer, though it haue been neuer so often fined and tried.

Verse 20. I leade in the way of righteousnes, in the midst of the paths of iudgement.

HE doth explane his owne words, and interpreteth his ri∣ches, his fruite, and reuennues, &c. to be sanctification of life together with the internall graces of the soule. I cause to walke in the way of righteousnes, I teach men which embrace me by my word, and stirre them vp by my spirit, to denie vn∣godlinesse, and worldly lusts, and to liue soberly, righteously, and

godly in this present world, &c. and in the midst of the paths of iudgement, without going on either hand, but in the plaine way of vprightnes. His intent is not here to put men in hope of a perfection in this life, or to charge all those to haue no communion with him which somtimes swarue from the right way, and fall into iniustice, but to promise direction to them that desire the right way, and to comfort them that pro••cede on in sinceritie (though not in fulnes of puritie and goodnes) and when sinfulnes is not the way wherein they walk, though sometimes they misse their way, and stray aside, which when they doe, he will shew them their errours, rebuke their hearts, and reduce them to the right way according to his promise: And thine eares shall heare a word behinde thee, saying, This is the way walke in it, when thou turnest to the right hand, and* 1.114 when thou turnest to the left.

Verse 21. That I may cause them that loue me, to inherit sub∣stance: and I will fill their treasures.

LAstly, the excellencie, and profitablenes of the righteous∣nes, in the former verse promised, hee proueth by the end or effect of it which is to make vs perfectly happie: and this he amplifieth, first, from the matter of it, that it is solid, stable, and firme, calling it substance, or that which is, as if all other things were rather shadowes and shewes, then matter of sub∣nce. Secondly, by the perpetuitie of it, with one propertie in it, noted in the word inherit, as if all other things were but borrowed wares, and moueables, or leases at the best, and this onely and properly our owne, and a matter of inheritance. Thirdly, by the fulnes and plenty of it, I will fill their treasures, as if we had al other things deliuered vs sparingly, and in smal∣ler number, waight, and measure; but this more liberally, and with farre more large and ample copiousnes. Much of this is againe confirmed by him in the new Testament, where hee compareth the earth to a thing that hath no stay, and heauen to an euerlasting habitation; and calleth the earthly estate the least, and the heauenly the greatest: commodities of the world

he tearmeth the vnrighteous Mammon: and possessions aboue, the true treasure.

Verse 22. Iehouah hath possessed me in the beginning of his way, before his workes of old.

THe sonne of God proceeding to manifest himselfe, and to publish the knowledge of his diuine nature, setteth foorth both the eternitie of his being to the 30. verse, and of his happinesse, to the 32. verse.

The eternitie of his being is proued by this, that hee was before the creation, to the 26. verse, at it, to the 30. verse. Now he saith, Iehouah possessed me in the beginning of his way: I the eternall word of God was with God the Father at the begin∣ning of his way, when by the creation of all things hee was a∣bout to giue manifest and plaine testimonies of his Maiestie, and I was of one and the selfe same essence with him, and the holy Spirit, he then possessed me, as his Son, and as his wisdome, before his workes of old, before any thing that euer he made, euen those which were first, and of all others most ancient.

Vers. 23. I was set vp from euerlasting, from the beginning, or euer the earth was.

SO much, as in the lumpe, or chaos: by the eternall decree of God I was ordained, and had as sure a calling, as if I had been annointed to the office of Kingdome, Priesthood, and Prophecie, to bee Mediatour for, and head of the Church in time to be founded, and euerlastingly to be saued.

Verse 24. When there were no depths I was begotten: whe•• there were no fountaines springing with water.

Verse 25. Before the mountaines were setled: before the 〈◊〉〈◊〉 was I begotten.

WHen there were no depths was I begotten, and to speak after the mannet of men, brought foorth: I had my

person from the person of my Father from all eternity, and to continue for euer.

The perticulars of the creation here reckoned vp are very worthie to bee considered, as first the depthes, that is to say, channels wherein the seas and riuers runne, and wherein the standing waters make their abode, all which are receptacles, and as it were the vessels and cisternes wherein the waters are contained, which otherwise would ouerflow the earth, and make it vnfit both for man, and other beasts to liue vpon: secondly, the fountaines, which are as the eyes (for so the He∣brew* 1.115 word signifieth) through which the seas doe looke out here and there among the hils; and as the issues of the seas by which they send forth waters, which being deliuered from their salt and brackish taste, by being strained through the earth, serue men, and other creatures for singular and infinite vses, of moistening, cooling, and cleansing, &c. And because they are so vseful, God doth as well replenish them with plen∣tie* 1.116 of water, wherewith it is said here they abound, or be great with: the similitude is taken from female liuing creatures, which in competent time after their conception, are ready to bring forth their young which they goe with.

The third is the mountaines, of which hee saith, that they are setled, the Hebrew word saith, drowned: that is to say, laid so deepely, that the rootes and bottomes of them lye in the seas: and the lesser hils also, as in the rest, his glorious worke∣manship appeareth.

Vers. 26. While as yet he had not created the earth, nor the fields, nor the height of the dust of the earth.

THe next (after mention of the earth made and perfited) is the open field, or countrey, the plaine, or champion, which is fit for corne, grasse, trauelling, carriage, &c. hee cal∣leth these the height, or top of the dust of the world. The word* 1.117 signifieth the head, meaning the most delicate or principall parts of the earth, which by a Menonymie, or Synecdoche, hee calleth the dust of the world.

Thus we see Christ preferring himselfe in priority of time, and consequently in euery other respect before all creatures, where the principall thing which hee professeth concerning himselfe are his eternall communion with his father, who euer hath, and doth enioy him, and his chiefe possession, and next his eternall designation to the office of the Mediatorship: lastly, his eternall generation to be the sonne of God. Wee see also the creatures with whom he doth compare himselfe, general∣ly the whole earth, first imperfect, v. 23. secondly finished, v. 26 and perticularly the depthes▪ springs, hils, fields, &c. And all is in effect as if he should say, Iehouah possessed me, in and before the beginning of his way: then when he begun to manifest and make himselfe knowne by the creation of the world, before he wrought any of his workes, before hee could say [then] that is, before all time: and from the very beginning I was an∣nointed, and set vp, hauing wonderfull power and authority with him: more perticularly, when there was yet no earth, that is, no masse of water, nor earth, which is the matter of all things; before there was any depth, which is one part of that masse, was I begotten: before there were any fountaines laden with water; before the great mountaines, which are as it were the foundation of the dry land were fixed: and before the les∣ser hils was I borne, and had my being; before the Lord had made the earth, or the fields abroad, and the most commodi∣ous, delightfull and goodly places of the world.

Vers. 27. When he prepared the heauens, I was there: when he set a compasse on the face of the depthes.

Vers. 28. When hee established the clouds aboue: when hee established the fountaines of the depth:

Vers. 29. When he gaue to the sea his decree, that the waters should not passe his commandement: when he appointed the foun∣dation of the earth.

IN the premises our Sauiour Christ declareth that hee in his existence, nature, office, and person was eternally before the creation, and in these verses that he was present at the creati∣on:

wherein we must know that he was also an agent, and fel∣low-worker with the father, and so much is testified in the Scriptures: for S. Iohn saith, In the beginning was that word,* 1.118 and that word was with God, and that word was God. The same was in the beginning with God. All things were made by it, and without it was made nothing that was made. And Saint Paul agreeth with him in the same point: By him were all things created that are in heauen or earth, visible or inuisible, whether* 1.119 they be thrones, or dominions principalities, or powers, all things were created by him, and for him; and he is before all things, and by him all things consist. And herein he relateth the workes of God, first in the heauen; secondly, in the aire; thirdly, in the waters; and lastly, in the earth. Touching the first, it is said that he prepared the heauens, viz. God the Father both made and garnished them in a beautifull manner: and for the large∣nesse and circuit of them it is said, hee set them to compasse the face of the depth, viz. to surround and encompasse all the infe∣riour bodies, both of the water and earth; and of himselfe, that he was there, not as an idle spectator, but as a ioynt-worker, as we haue alreadie proued. Touching the second it is said, that he established the clouds, viz. appointed and set them by the word of his power in the firmament, that they might not breake, nor fail downe, or be dissolued vntimely and vnseaso∣nablie, but kept and preserued there, vntill hee would haue them to powre downe their dew, or raine.

Touching the third, he first mentioneth the waters within the earth, viz. the great depths, almost bottomlesse gulphes; and of these it is said, that hee established the fountaines of the deepe keeping them within the bounds and compasses which he had set them below in the ground, and not to breake out immoderately, to the annoyance of the earth, for the vse and benefit whereto they were created: and secondly hee specifi∣eth the waters vpon the earth, to which, because they would be vnrulie, and ouer whelme the dry land, and all the creatures vpon it, he gaue his decree for the bounds and lists of the same, how farre it should goe, and how farre it should not goe, that the waters thereof should not passe his command, exceed the

limits wherewith he had bounded them: hee vseth a Pr••s••p••∣peia, ascribing a person to the seas, and compareth them to seruants, or subiects which receiue commands from their su∣periour. The like saying is also vttered by the Lord himselfe, in Iob, Who hath shut vp the sea with doores when it breake forth,* 1.120 as if it had issued out of the wombe? when I brake vp for it my decreed plac••▪ and set barres and doores; and said, Hitherto shalt thou come, and no further; and heere shall thy proud wa••••▪ be stayed. Touching the last, it is said, he appointed the founda∣tions of the earth, viz. made it so firme & stable, that it should perpetually remaine immoueable. The sense of all this is, as if he should haue said, When Iehouah made and garnished the heauens, and set them as a circle drawne about the earth, then and there was I working and framing them with him: when hee fastened the clouds aboue, and fountaines which are s•• strong, as, though the waters of the deepe bee great and vio∣lent, yet are they not broken vp: likewise when hee made the seas, and appointed bounds and limits thereunto by a statute and law, beyond which it cannot passe, and when hee placed the earth, that, although it hang wonderfully vpon nothing yet is so firme and immoueable, as if it were raised vpon a sure and strong foundation, answerable to the building: when a•••• these things were done, then, and there was I, not as to looke vpon them, but to associate the Father, and the holy Ghost i•• working.

Vers. 30. Then was I by him, as one brought vp with him and I was daily his delight, rei••ycing alway before him.

Vers. 31. Reioycing in the habitable part of the earth: or delights were in the sons of men.

HAuing thus set forth and proued his eternity, he procee∣deth to set forth his felicity, partly in the delight which he both gaue to his Father, and receiued from him before the world: wherein also is to be vnderstood that the holy Spirit the third person in Trinity, communicateth with them both and partly in the delight which since the world was made hee

taketh in the world generally, and specially in the sonnes of men. The former is set downe in borrowed speeches, wherein* 1.121 applying himselfe to our capacity, hee compareth himselfe to an nursling, smiling and laughing with his nurse; and to a lit∣tle child, sporting & playing before his father. The latter is set downe, first, in one of the same borrowed speeches, laughing, and sporting in the habituall part of the earth, that is, taking pleasure in the creatures, beholding therein the fruit of the most absolute wisedome, power, and goodnesse of the whole Trinitie. And secondly in plainer speech, my delights, yea my* 1.122 double delight is in the sonnes of men, as they were all first formed and fashioned in Adam, bearing before his fall the stampe and print of Gods image, for wisedome, holinesse, and righteousnesse; and foreseeing, and preordaining that glori∣ous estate whereunto they were to be restored after mans fall, to bee made like vnto himselfe, and to bee incorporated into him, and with him, by the merit of his sufferings, and obedi∣ence, together with the efficacie of his spirit, and grace to in∣herit holinesse, honour, and immortality for euer.

Vers. 32. Now therefore, O ye children, hearken to me: for blessed are they that keepe my waies.

WIsedome hauing propounded her heauenly doctrine, commeth now to make vse of it, and to apply it by exhortation to her children. The summe of her exhortation is, that for as much as shee is so excellent, as hath been afore deliuered; therefore they should hearken vnto her, and walke in her waies; heare her doctrine, and continue in her precepts.

And in this exhorta∣tion hee proposeth

• A dutie:
• A reason of it
  • First, briefly set downe.
  • Then more at large laid forth.

The dutie is briefly set down in these words; My children, hearken to mee: the dutie is inferred vpon the premises, now therefore: as if he should haue said, Wherefore, seeing the mat∣ter

whereof I speake is so excellent; seeing all wisedome, knowledge, counsell, strength, &c. are mine, & I bestow them with riches, and honours also on those that loue mee, seeing I am the eternall Sonne of God, Creator of the world; per∣fectly happy in my selfe, and yet delighting in the sons of men, it concerneth you to hearken vnto me.

Vnto this he addeth a reason taken from the effect, blessed are they that keepe my waies: which is an argument of greatest weight and force that can be vsed. For what is it that all men seeke but happinesse?

Vers. 33. Heare instruction, and be wise, refuse it not.

HAuing thus briefly laid downe the exhortation, and the promise; he amplifieth both: and first the exhortation, wherein he perswadeth to three things: the first is, that wee heare instruction, because they that will hearken to him must heare his instructions, yea rebukes and corrections also (if need so require) for herein especially she maketh triall of our obedience. A bastard will after a sort sometimes heare do∣ctrine and consolation; but he is a naturall sonne of wisdome that will hearken to her checkes and reproofes. The second is, and be wise, which is the effect of Wisdomes instruction, and reprehension: for the word of God is able to make vs wise to saluation; and therefore aduising to be wise, he inciteth vs to those meanes whereby we may attaine vnto wisedome. The* 1.123 third is, refuse not; the word signifieth both to put away, and to fall away, or to make a defection. It is a great indignity offred vnto Wisedome, to refuse and put her away, when shee offe∣reth her selfe to vs in her instructions, and worthie are they to perish in their follie that shall so doe: but it is yet a more vn∣worthie thing, hauing in some sort yeelded to her, to reuolt from her, and cast her off; for she neuer giueth to any man the least cause so to deale with her.

Vers. 34. Blessed is the man that heareth mee: watching daily at my gates, waiting at the posts of my doores.

HEre he amplifieth the promise▪ first affirming that hee is blessed that performeth the dutie of hearing wisedome, which he proueth by the reward▪ in the next verse, and by the contrary in the last. And first, in this verse hee describeth that attention and hearing of wisedome by the manner of it, pre∣scribing therein assiduity, and continuall attendance by a comparison taken from the custome of clients and suters, who waite day by day, and houre by houre, at the gates of Princes, Councellors▪ and other great men, to exhibite their petitions and to get their causes fauoured, heard, and ended, which is the constant exercise of religious seruices.

Vers. 35. For who so findeth me, findeth life; and shall ob∣taine fauour of the Lord.

THe reward promised to such as hearken vnto wisedome: for their blessednesse is life it selfe. Hee that findeth me: which attaineth to the sound and sauing knowledge of mee with faith, and layeth hold on me by faith, and communica∣teth of my graces by the spirit, findeth life, viz. both enioyeth the certaine assurance and comfort of eternall life: for, I am, saith he, the resurrection and the life: I am the way, the truth,* 1.124 and the life: he addeth that such doe got fauour of the Lord, which is the cause of life before promised, and the very life of* 1.125 life it selfe, according to the saying of Dauid, Thy louing kind∣nesse is better then life.

Vers. 36. But hee that sinneth against mee, wrongeth his onne soule: all they that hate me, loue death.

LAstly, hee both cleereth and confirmeth his former pro∣mise by the contrary; where fin••ing against wisedome, is opposed to the hearkening to her, and finding of her. For

no man findeth her not, but he that either wilfully refuseth to seeke her, or contumeliously reiecteth her, offering her selfe vnto him: and wronging his owne soule, is opposed to finding of life: for as the one is recompenced from Gods free gift, so the other is punished for his owne desert, and through his wil∣fulnes doth open iniurie and violence (as the word importeth) vnto himselfe, vnto his life, vnto his soule, by throwing both soule and bodie headlong into perdition, so that hee must needes be found accessarie to his owne death, destruction, and damnation. The same in effect is deliuered in other tearmes, in the latter part of the verse, where they that reiect wisdome are charged to hate her: (for indeed none but her enemies doe deny her entertainment) and they that labour not to find that euerlasting life, haue this imputation laid vpon them by wise∣dome (who knoweth all things, and can best iudge of euery thing) to loue death, which they doe in effect, though not in affections: for they loue the poyson of sinne which will bring death, the eating whereof is as sure as death: and in this sense the fondest parents which in extreame indulgence forbeare to giue their children correction, are said to hate them, because they doe the worke of hatred by neglecting the dutie of loue.

CHAPTER. IX.

THis Chapter doth containe a briefe recapitula∣tion or summarie almost of all the former eight Chapters: containing, first, the holy instructi∣ons of wisedome, in the person of a Princesse or great Lady making a banquet. Secondly, the deceiueable and enticing flatterings of sinfulnes and folly, in the person of a smooth and guilefull harlot.

Verse 1. Wisedome hath built her house, and hewen out her seuen pillars.

WIsedome, or wisedomes] viz. The most absolute and soueraigne Wisedome, the Lord Iesus Christ, who is the perfect wisedome of his Father, (hath built her house) that is, the Church, which is so called, 1. Tim. 3. 15. (and hewen out her seuen pillars) that is, hath most firmely founded, and perpe∣tually supporteth it with his owne hand: which is more pow∣erfull for it, then many pillars and buttresses are to sustaine a materiall building: whereby also is intended, that the Chur∣ches safetie is accompanied with beautie, as hauing pillars hewen out and polished, and not made of rough stones with∣out garnishing. And this the Lord doth, and publisheth, that his people should seek and serue him with boldnes, and hope, without dread of danger or contempt, as being called vnto a place so sure and glorious.

Verse 2. She hath killed her victuals, mingled her wine, and prepared her table.

MEntion was made before of wisedomes house, and the strength of it: and here of her hospitalitie and house∣keeping in it; where heauēly things are represented by earth∣ly, and the bountie and magnificence of the Lord, by the plen∣tifull prouision of a liberal feast-maker. For the graces of his Spirit, by the ministerie of the word, are compared to daintie meates, and delicious wines, either spiced, or mingled with choice kindes of coole waters, whereby in those hot countries they were much refreshed. Whereunto is added the circum∣stance of readinesse; that there needeth no tariance or long waiting, but al things are in order, and commodiously prepa∣red for present refection of the guests. Our Sauiour Christ vttereth a like parable in the Gospell with the same circum∣stance, saying, Tell them which are bidden; Behold, I haue pre∣pared* 1.126 my dinner; mine oxen, and my fatlings are killed, and all things are ready: come vnto the mariage. This illustration of

the Gospel by the resemblance of a sumptuous feast, and dain∣tie cheare, is frequent in the Scriptures both as well in the old Testament as in the new: as for example, we may reade in the prophecie of Isaiah: In this mountaine (meaning his Church,* 1.127 according as he doth in this place) shall the Lord of hoasts make to all people a feast of fat things; a fealt of wine on the lees, of fat things full of marrow, of wine on the lees well refined.

Verse 3. She hath sent foorth her maides, and crieth vpon the highest places of the citie.

IN the former words was shewed what preparation wisdom made for her feast at home, and in these what course she ta∣keth to inuite the guests abroad. Her maides are sent forth as messengers into the streets, and gates and market place, which commonly are frequented with greatest multitude and con∣course of people, to call as many as they can meete with: not that maides or matrons or any women are allowed to be mi∣nisters: but he prosecuteth the allegorie, euery part of it cor∣respondent & sutable to other. As Christ himselfe, vnderstood by wisedome, is compared to a Ladie: so his Prophets, Apo∣stles, Pastors, and Teachers, are resembled to maides, which in regard of sex are most meete to waite vpon women. For in that place of Matthew where hee is said to be a King, that is, the feast-maker, his messengers are termed men-seruants, and not maides or women.

Verse 4. Who so is simple let him come hither, and to him that is destitute of wisedome she speaketh.

HEre is a description of the guests y^• be meet for this feast, which in shew seeme most vnmeete, as being most vn∣like the mistresse of the feast: and these are simple persons, de∣stitute of spiritual vnderstanding yet so as they feele the want of knowledge, and the weight of their ignorance, and leane no longer on worldly wisedome. For their case doth most of all require supplie considering their necessitie, and these will

most greedily (as I may say) deuoure and eate of wisedomes delicate instructions, and none will be more thankfull to ac∣knowledge her fauours then they, as finding her so gratious and mercifull vnto them: contrary to the contrary sort of ig∣norant persons, whose blindnes causeth them to thinke that they are not blinde: and their affamishment hath vtterly kil∣led their appetites, so that their soules doe loathe and abhorre all wholesome foode; and therefore they take them for their greatest enemies, who offer any reliefe vnto them.

Verse 5. Come and eate, and drinke of the wine that I haue mixed.

THe exhortation which Wisedome vttered by her maides is againe repeated, to expresse the serious desire and true meaning of the messengers, and mistris in calling of the guests; and to let them know also that as they are bidden by way of inuitation, so they are commanded by way of summons, and therefore to addresse themselues thereunto with all expedi∣tion. And because it is not their presence onely that is requi∣red, but a profitable vse-making of the vndeserued fauour that is shewed vnto them, therfore they are before hand informed to what end they are sent for; to eate and drinke of the deli∣cates prepared: which is to receiue the merits and graces of Christ, with the promises of God, and to make them their own by faith, and perticular application.

Verse 6. Forsake the foolish, and liue ye, and walke in the way of wisedome.

NOw she giueth rules of direction to them that were cal∣led, the better to fit them for her familie: as first for their companie, that since they are to haue societie with the Saints in the Church, they are to separate themselues from the sinners of the world. Whereunto she perswadeth them by the good effect ensuing, that the gaine of euerlasting life will counter∣uaile and ouerpoise the losse of all worldly and fleshly friends.

The other is for conuersation, that for as much as they are to dwell with wisedome (for all the guests are domesticall and of the houshold) that therefore all their waies and behauiour be holy and agreeable to wisedome.

Vers. 7. He that rebuketh a scorner ••urchaseth to himselfe shame: he that rebuketh the wicked gett••••h himselfe a blot.

HItherto hath been shewed how the message of saluation was sent by Christ, and brought by his Min••sters: now here is declared how it is receiued of the people. And first, he bringeth such as be vncapable of it▪ namely, desperate wicked men, being altogether incurable, whom the Scripture tear∣meth scorners And these will attempt to blemish and shame all those that shall admonish them. As charging them some∣times with arrogancie, malice, indiscretion and hypocrisie: sometimes with schisme, sedition, couetousnesse, and other misdemeanours: and if these imputations can take no hold on them, as grounded on no probability, then they fall vpon their meane estate, and parentage, and education: for so they dealt with the Lord Iesus Christ himselfe: Mat. 13. 35. Is no•• this the Carpenters Son, is not his mother called Marie?

Vers. 8 Rebuke not a scorner, lest he hate thee, &c.

IN the former verse was shewed, how scorners vse to deale with them that rebuke them: and here the holy Ghost tea∣cheth how we must deale with scorners: namely, sithence we shall needlesselie stirre vp hatred against our selues, and per∣forme no good to them, that therefore wee desist from them and let them alone. Wherein notwithstanding good discreti∣on is to be vsed, that none which may bee corrigible bee reie∣cted for a scorner, but such as vpon sufficient triall haue decla∣red themselues by a continued obstinacie to be so. And in th••s case also though priuate reproofes are to bee spared, yet 〈◊〉〈◊〉 they publikely be pursued by the ministrie, and censured by the Church, and punished by the Magistrate. For is it eq〈…〉〈…〉

that their contemptuousnesse should purchase fauour to their rebellion, and liberty for them to sinne freely without con∣trolement? As the example of their licentiousnesse and obsti∣nacie is a precedent of euill to many, so let the stroke of their punishment and disgrace be a terrour to all.

Vers. 8. But rebuke a wise man, and he will loue thee.

9. Giue admonition to the wise, and he will be the wiser: teach a righteous man, and he will encrease in learning.

NOw he commeth on the contrary side to commend the competent hearers of Wisedome, vpon whom good les∣sons are well bestowed. And they are described, first by their willing receiuing of instruction, that they loue them the bet∣ter that shall deale plainely with them. Secondly, by the good vse they make of it, encreasing both in knowledge and pra∣ctise of vnderstanding, and therefore are called wise and righ∣teous. For in a seasonable and faithfull reproofe, a man of wis∣dome will discerne the loue and vpright affection of the re∣prouer, who wisheth so wel vnto him, as that he will conceale nothing from him, which may tend to his hurt; and therefore detecteth whatsoeuer perill his soule is in, and the mischiefe that is like to befal him touching his estate or credit, or ought else that is deere vnto him. And consequently entertaining so good an opinion of him that bestoweth the admonition, hee must needs value his counsell accordingly, and make his best benefit thereof with constant progresse in sound iudgement and goodnesse.

Vers. 10. The beginning of wisedome is the feare of the Lord, and the knowledge of holy men is vnderstanding.

HAuing so much commended Wisedome and so earnestly perswaded men vnto it, he sheweth now wherein it doth consist that men might not be deceiued by the counterfeit co∣lour of it, describing it:

First, by the matter, that is, true piety and religion, called

cōmonly in the word, the feare of God, because it is an essen∣tiall part thereof: and this is not a case contingent, as though wisedome and piety might sometimes concurre in one person and sometimes bee disseuered: but necessarie and perpetuall, the one being alwaies the beginning of the other.

Secondly, by the manner, that is, not the knowledge of na∣turall things that is in Philosophers: nor the knowledge of ci∣uill affaire, that is in Polititians: nor the historicall and arti∣ficiall knowledge of points of religion that is in hypocrites: but the mysticall knowledge of the mysteries of saluation, which the spirit of God doth reueale to the hearts of Christi∣ans▪ Whereas the holy Ghost speaketh at large in the Epistle to the Corinthians. Chap. 2. 9. 10. 11. The th••ngs which eye hath not seene, neither eare hath heard, neither came into mans heart, are, which God hath prepared for them that loue him. But God hath reuealed them vnto vs by his spirit.

Vers. 11. For thy daies shall be multiplied by me, and the yeers of thy life shall be augmented.

12. If thou bee wise, thou shalt bee wise for thy selfe: and if thou be a sinner, thou alone shalt suffer.

AFter the description of wisedome, whereby it may bee rightly discerned, is here proposed the profit and reward of it, whereby we are perswaded to imbrace it: and that is,

First, in a peculiar, namely, long life: which is not so to bee vnderstood as though it were perpetual, and so of absolute ne∣cessity: for then good men must grow to be old men, and all which die young, should die wicked and damned: but that God hath the keeping of their liues in such good safety as they shall neuer be taken away before due season: they shall not die so soone, as that it would bee better for them to liue longer: nor liue so long, as that it might be hurtfull they died not sooner. The point doth Eliphaz trulie expound to Iob, and all other righteous persons: Iob 5. 26. Thou shalt goe to thy graue in a full age as a crop of corne commeth in due season into the barne. Now all graine is not of equall proportion of

growth: some is sowne before others, and yet is cut downe after them: some is sowne after others, and commeth to ma∣turity before them: so that good husbands dispose not of their haruest by measure of time, but by the ripenesse of their corne: and two extremities they prouidently auoide; neither too hastily to inne the fruites of their fields or trees, for so they would wither away: neither to deferre the gathering of them after they bee ripe, for so they would drop off, and shed, and grow to rottennesse. Afterwards he declareth the recompence of wisdome in generall: that the possession and practise there∣of is not onely a seruice to God, nor alone for his sake so often required: but redoundeth also to the profit of them that bee owners and performers of it. And to this is opposed the con∣trary state of those peruerse and wilfull scorners, that howsoe∣uer their desire and purpose is to doe mischiefe to others, yet all their malice returneth on their owne heads.

Vers. 13. A foolish woman is alwaies babling, shoe is igno∣rant, and knoweth nothing.

THus much hath been spoken of wisdoms wholsome ban∣quet, which the Lord to that end proposed, that wee might be allured vnto it. Now followeth the feast of Folly, which she maketh to the end, that she may poyson her guests, and God discouereth, for this purpose that wee might auoid it. And here, as also in that which followeth, shee is described by her qualities and behauiour, carrying the right stampe and print of an harlot. One thing is, that shee is giuen to much talke, to make a noise: which was the note of the whorish wo∣man, Chap. 7. 11. The meaning here is, that sinfulnesse and Sa∣tan, by the mouthes of sinfull persons, doe pretend many rea∣sons to iustifie any wicked cause, and vse cunning perswasions to draw men thereunto; as the vnchast woman doth flow with entising speeches. And though she haue a lauish tongue, yet wee know (according as wee vse to say) that none is so bold as blind Bayard. The drift is, that the factors for follie, such as labour to promote sin, be vtterly destitute of sauing

vnderstanding, which was called before, the knowledge of holy men.

Vers. 14. She sitteth at the doore of her house, on a seate in the high places of the City.

HE continueth still the allegorie, resembling wickednesse to an harlot, whose property is to bee abroad in the streets to meet with companions, and to entice men to follie by her lookes and behauiour: which also sinne doth by her subtilties to seduce mens soules. And yet shee goeth not as an ordinarie strumpet, or a vagabond, but taketh state vpon her like a courtizan. She sitteth on a seate in the street, which was* 1.128 wont to be a signe of honour. As Iob 29. 7. When I went out to the gate, through the City, when I prepared my seate in the street. And the word signifieth a throne or chaire of estate, which was for Princes, or principall persons, and not for men of meane condition: whereby the holy Ghost intimateth that sinne seduceth not onely by smooth and subtill allurements, but by high place, and great countenanc, as hauing many No∣bles, and great Potentates to be her agents.

Vers. 15. To call them that passe by the way, that goe right on their way.

THis is the end and purpose of her being in the streets, To doe mischiefe there: not onely to confirme and harden such as bee already entred into leaud courses, but to peruert and draw away those that be enclined to any goodnesse. As Saint Peter obserued: They speake great swelling words of va∣nity, alluring through the lusts of the flesh, through much wan∣tonnesse* 1.129 those that were cleane escaped from them that liue in er∣rour, promising them l••berty, and they themselues are seruants of corruption. For whiles the diuell holdeth wicked men fast in their wickednesse, hee doth but as it were keepe his owne, which like to tame fowles are alwaies readie at his hand, to doe what he will with, but when hee draweth men of better

hopes into his net, he seemeth to make a prey of Gods game, and to catch that which was erst flowne from him.

Vers. 16. Who so is simple, let him come hither, and whosoe∣uer is voide of vnderstanding, to him she speaketh.

WHo so is simple, &c.] That is, which being ignorant discerneth not his blindnesse, but hath conceite of wisedome and knowledge.

Let him come hither, &c.] To the companie, counsell, and practise of Follie. And to him that is destitute of vnderstan∣ding she speaketh, viz. that haue no knowledge of their owne, nor bee willing to goe to Wisedomes house to get any. Shee knoweth that sillie men (deuoide of heauenly knowledge al∣though they abound with naturall wit, and fleshly policie) are easily entreated to hearken to her perswasions, and to bee allured to her baites: and therefore directeth her speech to them with vndoubted hope of successe, both to take, to hold fast, and to kill them: whereas those which are indued with holy wisedome will either suspect her inchanting call, and keepe off farre from her, or else breake her net, and escape a∣way vpon the sight of their perill, notwithstanding that some∣times they be insnared by her

Vers. 17. Stollen waters are sweet, and hid bread is pleasant.

THis verse containeth an euent that followeth their ye••l∣ding to Follies allurements, that at the first they find de∣light and pleasure, and great contentation in their entertaine∣ment.

He alludeth, as it seemeth, to the disorders that are wont to be in harlots houses, wherein at the meeting of companions they vse to haue a feast, and all the prouision is of stollen stuffe. Either seruants filch from their masters, or otherwise they steale from their neighbours, hennes, and geese, and duckes. and connies, and venison, and such things as they can come by: which is called his food, because as they cannot iustifie it,

so they dare not let it be seene, but dresse it couertly, and eate it secretly in the midst of the night, in the most inward and closest roome of the whole house. And whatsoeuer is so got∣ten, and ••here made ready is very delicious vnto them, though it were but bread and water.

Vers. 18. But hee knoweth not that the dead are there, and that her guests are in the depth of hell.

HEre followeth another euent ensuing vpon the former; that as they had pleasure at the first, so they must haue paine at the last: as their entertainment was with delight, so shall their reckoning be with destruction. It is said, he knoweth not: that is, euery one of them that bee tractable to her call, haue the perill of their state hid from their eyes.

That the dead are there, &c.] That all that giue themselues to such courses are strangers from the life of God, and in the power of the first death; and in the depth of hell, that is, are as certaine to bee damned in the world to come (vnlesse God giue them repentance) as if they were already in hell fire.

CHAPTER. X.

THE PARABLES OF SALOMON.

Vers. 1. A wise son maketh a glad Father; but a foolish son is a heauinesse to his mother.

PArables.] That is, wise & ••••••ue sentences writ∣ten by Salomon, but ins••••red by the spirit of God, for the information of the mind, and the institution of the life, according to the rules of Wisedome, Iustice, and Piety. The other nine Chapters being prefixed as a preface to these, contained a con∣tinued discourse, wherein the commendation of Wisedome, and the exhortations to many good duties were prosecuted

with variety of arguments: whereas in these that follow, for the most part, are set downe briefe sayings, euery verse almost comprehending a whole point in it selfe, not growing vpon dependance of that which went before, nor ministring the oc∣casion of that which commeth after. Yet sometimes it falleth out otherwise, and diuers verses together haue dependance one with another, as will ••ppeare in some place of this present Chapter. A wise sonne, that is, a vertuous and towardly sonne or daughter, maketh a ioyfull father, or mother: and a foolish sonne, that is, a sinfull and vngratious child, is an heauinesse, and griefe to his mother or father: yet it is not without cause that the mother is rather put in the latter clause, then the fa∣ther: for that sex is the weaker, and more impatient of such a crosse: and vsually contemptuous children be bolder to con∣temne the mother then the father, as Chap. 15. 20. A foolish man despiseth his mother; as Rebeccah was more troubled with Esau then Isaac was: and very often the mothers by too much indulgence and fondnesse are meanes of their childrens vices; and so it is said, A child set at liberty maketh his mother asha∣med: Chap. 29. 15.

Vers. 2. The treasures of wickednesse profit nothing: but righteousnesse deliuereth from death.

THe treasures of wickednesse.] That is, the greatest abun∣dance of wealth which is euill gotten, and euill vsed, or possessed by an euill owner, profit nothing: doe him no good at any time; but least of all at his death, or in time of misery; for so it is intended by the Antithesis, and expressed, Chap. 11. 14. Riches auaile not in the day of wrath, but righteousnesse: that is, vprightnesse of heart, and holinesse of behauiour, deli∣uereth from death; that is, from destruction, and all other hurt∣full dangers. Yet not by any merit of man, but by the mercy of God through Iesus Christ. By which saying, the Wise man would haue it inferred, that the most prosperous successe of sinfull men in their sinfull waies, although neuer so gainefull, doth proue at the last to be nothing worth: for their greatest

getting (if it were of pretious iewels, as many as would fill a treasurie) is insufficient to ward off, and to fence them from the violence of misery when it shall assault them, or to con∣firme their hearts so as they may bee able to sustaine the force therof, and that contrarily well doing, grace, and a good con∣science (howsoeuer they seeme for a time to bee a needlesse, disgracefull, and troublesome burthen) yet a season will come, the vse of them will be seene and enioyed, when no weapon or armes, no sword, shield, helmet, brestplate, or the most compleat armour of proofe, shall so much bestead a souldier in the heate of the battell, as these will helpe the heart of a Christian with comfort, and his soule with safety, when hee is beset about with perils, or must depart with his natural life.

Vers. 3. The Lord will not famish the soule of the righteous: but he casteth away the substance of the wicked.

THese words be inferred vpon the former, as an answere to a secret obiection that might bee made against them: Why should it bee thought that men get no good by gathe∣ring riches in what manner soeuer? They stand them in stead in time of dearth and scarcity; when others that want them, though neuer so iust, are like to perish. Now here he sheweth the case to be otherwise. Good men are not vnprouided of foode because they are vnfurnished with wealth: and sinfull men haue no assurance of prouision though they haue riches: for the Lord will not famish the soules of the righteous, that is, will not suffer the men themselues to starue, though they haue neuer so little: But will cast away the substance of the wicked, that is, he will depriue them of the possession, or vse, or vertue of it when they are in greatest need.

Verse 4. A deceitfull hand maketh poore: but the hand of the diligent maketh rich.

THis verse also containeth an answere to an other obiecti∣on, which might rise out of the words immediately go∣ing

before. If food and maintenance be the gift of God, and they that haue little shall be kept from want, & they that haue great store shall be stript of all; to what end should men tra∣uaile and take paines? the wisest way is to giue ouer all la∣bour. Now this he refuteth by shewing the meanes whereby righteous men vse to receiue this foode and prouision from Gods hand, and that is by sedulitie and diligence in their vo∣cations. And therefore he demonstrateth the contrarie effects of contrarie men; namely, of slothfull persons, and such as be industrious and painfull. Slothfull persons fall into two euils: the one is the practise of deceitfulnes, called here a deceitfull hand: the other is the burthen of pouerty, which is a punish∣ment inflicted vpon them both for fraud and idlenesse. They that bee diligent haue their reward yeelded vnto them, that they thriue and prosper by the labour of their hands: & though their wealth bee not so great in quantitie, yet the smalnesse thereof is recompensed in quality and good vse of it; and therefore is called, pretious riches, Chap. 12. 27. And so they haue neither need nor disposition to giue themselues to de∣ceitfull shifts, as sluggards.

Verse 5. Hee that gathereth in summer is a sonne of vnder∣standing: and he that sleepeth in haruest is a sonne of confusion.

THe drift of these words is to teach men to redeeme the time, and make the best aduantage of the seasons, compa∣ring opportunitie to summer or haru••st, when the fruits of the earth are ripe, and readie to be gathered; and the persons to whom it is offered, to husbandmen that haue commodities growing in the fields. And therefore as we iudge him prudent which so stirreth himselfe, and hasteneth his people to cut downe his corne, and to inne it when it is ripe, and the weather is seasonable: so God here calleth him •• sonne of vnderstan∣ding, that is, a wise man, which taketh time while time ser∣ueth, for any good purpose and occasion. And as the world crieth, fie on him that sleepeth in haruest, that is, doth no more labour or looke to his affaires, then if he were in a dead sleep,

and so sustaineth the losse of all his crop, by meanes whereof he ouerthroweth the state of all his familie: so the Lord tear∣meth him a sonne of confusion, or which bringeth confusion, that is to say, miserie and shame vpon himselfe and his friends, which striueth not to take his part of Gods blessing in due season.

Vers. 6. Blessings are vpon the head of the righteous: but ini∣quitie shall couer the mouth of the wicked.

BLessings] That is, all kinde of happinesse, euery good gift of God that is fit for them▪ as peace, plentie, grace, and health, &c. All shall be vpon the head of the righteous: mea∣ning vpon the whole soule and body of euery faithfull holie man. And they are said to be on the head, because they come downe from aboue, and light as it were vpon the head, and so descend to the other parts. But iniquitie, the vengeance of God executed for violence and sinne, shall couer the mouth of the wicked, shall take away all excuses and defences from him. Now here is somewhat vnderstood in the former cla••se, and expressed in the latter: and somewhat vnderstood in the latter, and supplied in the former. Blessings are vpon the head of the righteous, and therefore doe open his mouth, viz. to praise God, and maintaine his owne innocencie: and iudge∣ments (called here violence or iniquity, by a metonymie of the cause) are vpon the head of the wicked, and so close vp the•••• mouth.

Verse 7. The memoriall of the iust shall be blessed: but the name of the wicked shall rot.

THis is one particular of the blessings mentioned in the former verse, that that which is neerest to a man, as his name, shall be in estimation, and good account. The remem∣brance and mention of him being absent aliue, and when he is dead, shall be acceptable, and with his praise and commenda∣tion: But the name of the wicked is cursed, and therefore had

in hatred and detestation, euen as much loathed as the stinke of his carcase, that lieth rotting in the graue. All the contu∣melies wherewith the godly are pursued, take no effect against them, to worke their perpetuall dishonour: and albeit for a time, through slanders, columniations, and scoffes, they are a∣mong the sonnes of Belial, base and vile persons, much vilified and contemned; yet no reports, or imputations, no iests or de∣rision can make them contemptible: hee that decked them with the light of grace, maugre the malice of the diuell, and all their aduersaries, will also adorne them with the brightnes of glorie, what practises soeuer there be to keepe them in obscu∣ritie and reproch. Who of all Gods people which commit their waies vnto the Lord, according to his precept, haue not at the first, or at the last, either sooner, or later, their righteousnesse* 1.130 brought foorth as the light, and their iudgement, as the noone day, according to his promise? And in like manner, all the ap∣plauses which are giuen to vnworthie men, the great boasts that are made of them, well neere vniuersally by the mouthes of all▪ euery man magnifying them with praises, as sometime they did the false Prophets, and Pharisies; yet he will so detect their vicious behauiour, and make them appeare so odious, as that either in the present, or future ages, they shall be a pro∣uerbe of obloquie: or if it fall not out sooner, their shame will be immeasurable at the day of the Lord, and so shall be honor of the righteous.

Verse 8. The wise in heart will receiue commandements: but the foolish in talke shall be beaten.

THe wise in heart, &c.] That is, such as haue sauing know∣ledge, and conscience, will receiue commandements, will heare and obey the word of God without replies and cauils against it: but the foolish in talke, he that abuseth his lippes to murmuring and friuolous obiections, shall be beaten, that is, shall be plagued for his contempt.

The sense will be plaine, if the supply be made in both clau∣ses

of the opposition, in this manner: the wise in heart will readily receiue commandements, and therefore shall be re∣warded: but the foolish in heart will be foolish in talke to re∣iect commandements▪ therefore hee shall be punished. T•• obedient may expect such in reatie as diligent and faithfull seruants receiue from the hands of kinde and good masters: and such as shift off all seruices with obiections, replies, a•••• gainsayings, shal be vsed like to contumacious and stubbo••ne bondslaues.

Verse 9. Hee that wal••eth vprightly, walketh boldly: but hee that peruerteth his waies shall be knowne.

HE that walketh vprightly,] That is, doth carefully looke to his waies with an honest heart: walketh surely, hauing both the affection, and ground, and effects of Christian bol••∣nesse: but he that peruerteth his waies: that is, doth allow him∣selfe in any course, though neuer so secretly: shall be knowne his sins shall be detected.

The sense of the whole verse may bee thus expressed: He•• that walketh vprightly, walketh surely; because his faithfulnes shall be knowne to his praise: And he that peruerteth his wan•• walketh dangerously; because his leaudnes shall be knowne to his shame. Let vs (saith Ecclesia••tes) feare God and keepe he* 1.131 commandements: for this is the whole man. For God will bring euery worke vnto iudgement: with euery secret thing, whether: be good or euill. The Lord when he commeth (saith Saint Pau••* 1.132 will lighten things that are bid in darknesse, and make the coun∣sels of the heart manifest: and then shall euery man haue pra•••• of God. Both these holy writers are so to be vnderstood, th•• all the goodnes of the good shall be reueiled vnto their praise and none of their corruptions: and all the vices of the wicke•• discouered to their confusion, and none of their good worke for approbation.

Vers. 10. He that winketh with the eye worketh sorrow: and he that is foolish in talke shall be beaten.

THis confirmeth the latter clause of the former verse, That they that peruert their waies shall bee knowne, though they doe it neuer so secretly, which is meant by the winking of the eye. Yet by this it shall appeare that it is knowne, be∣cause it shall be punished. For as they practise mischiefe a∣gainst others, and many times worke them sorrow: so they certainly bring mischiefe on their owne heads, and procure sorrow to their owne soules. And yet all winking is not con∣demned: but that which tendeth to hurt, when men winke wiles. The Apostle beckned or winked at Iohn that he should* 1.133 aske who it was that should betray Christ, and yet this was well done of him; for he shewed a reuerend regard of Christ, that he would not be loud and audacious in his presence. If they peruert their waies openly by being foolish in speech, o∣pen iudgement shall be executed vpon them for their open sinnes, and thereby their mouthes shall be stopped.

Verse 11. The mouth of a righteous man is a welspring of life: but iniquitie couereth the mouth of the wicked.

IN Israel, and in the countries bordering vpon it, it was a great benefit to haue wels of water, both for the vse of men and of the cattell, and therfore things of great account be ma∣ny times compared to them in the Scriptures, and heere the mouth of a righteous man is so called in a double respect, both for the constancie of good conference (according to the simi∣litude, for such springs as were continuall, and would hold out as well in sommer as in winter, were said to be wels of liuing water: Gen. 26. 19. as also, and especially for the good effect, that they bee instruments sometimes to beget, and vsually to confirme and refresh the life of the soule. The latter part of the verse hath been expounded in the sixth verse.

The exposition standeth thus: The mouth of a righteous

man doth alwaies flow with wholesome words; and therfore shall bee continued open with blessings: But the mouth of a wicked man doth alwaies flow with hurtfull words: and therefore shall be stopped with violence.

Verse 12. Hatred stirreth vp contentions: but loue couereth all trespasses.

HAtred: and all vncharitable affections, as enuie and wrath, stirreth vp strife: worketh all kinde of reuenge and mischiefe, as backbiting, vpbraiding with former faults, and very often procureth iniust criminations. But loue coue∣reth all trespasses: by forgiuing them and reprouing them in friendly manner, and by concealing them from all those, to whom the knowledge of them hath not come, or doth not ap∣pertaine. The opposition is thus framed; Hatred stirreth vp contentions, and blazeth abroad mens inf••••mities; but loue seeketh peace, and couereth all trespasses.

Verse 13. In the lips of him that hath vnderstanding, wise∣dome is found: but a rod shall be for the backe of him that is de∣stitute of vnderstanding.

THese words neede no further explanation, then the sup∣ply of that which is to be vnderstood in both the clauses. For this seemeth to be the sense of them: In the lips or speech of him that hath vnderstanding wisedome is found, which keepeth iudgements and punishments from him: but in the lips of him that wanteth vnderstanding follie is found; which bringeth iudgements and punishment vpon him. The first he∣mistich, or former part of the verse, is the same simply set downe, and without allegorie or metaphore, as was compa∣ratiuely vttered in the eleuenth verse, by the similitude of a wel-spring.

The latter part is the same in sense that was in the eighth and tenth verses: for there it is said; that the foolish in talke shall be beaten.

Vers. 14. Wise men lay vp knowledge: but the mouth of the foole is a present destruction.

HEre is declared by what meanes wise men attaine to that abilitie and sufficiencie of fruitfull speeches, by due at∣tention to that which is spoken to them or which they reade: or by diligent obseruation of things which they behold. Those they lay vp, as a man would his treasure, in a safe place. As therefore a prouident thriftie husband, which hath gathe∣red together a stocke, will bee ready vpon short warning to make a purchase, or vpon any good occasion to disburse a sum of money: so hee that is faithfull in seeking knowledge, and applieth both heart and memorie to hold it fast, and keepe it, shall readily in conuenient time draw out the good things which he hath learned, either for his owne vse, or the benefit and profit of others. Which is contrary in carelesse and heed∣lesse persons: for they will be as forward to speake as any o∣thers: but that which is within the heart, will quickly bee at hand to come out at the lips, and that is poyson, and venome, and pestilent matter, which will certainly hurt themselues, and be dangerous to other. So then thus standeth the opposi∣tion: wise men lay vp knowledge, and therfore their mouthes are a present preseruation: but foolish men reiect knowledge; and therefore their mouthes are a present destruction.

Vers. 15. The rich mans goods are his strong citie: and the feare of the needie is their pouerty.

THe rich mans goods are his strong city, &c.] That is, weal∣thie worldlings doe trust to their possessions when they haue great store. For hee speaketh not of any safety that they haue by their goods; but which they seeme to themselues to haue; as is plainely expressed, Chap. 18. 11. They are as an high wall in his imagination: and it is sometimes the fault of good men in their infirmities, to repose too much confidence in outward things, when they abound with them; as euen Da∣uid

himselfe acknowledged of himselfe; In my prosperity I said, I shall neuer be moued: Psal. 30. 6. On the other side, the want of earthly substance doth fill the hearts of vnregenerate poore men with feares of famine and misery. And Gods owne peo∣ple are not alwaies free from the assaults thereof, by reason of the imperfection of their faith.

Vers. 16. The labour of the righteous tendeth to life: but the reuenewes of the wicked is sinne.

THe labour of the righteous tendeth to life, &c.] That is, the goods that good men vsually get by trauell (though many times they are descended to them by inheritance, or be∣stowed vpon them by gift, or by some other lawfull meanes brought to their hands) tendeth to life, viz. both of soule and body in this world, and for the world to come: whereas the riches of vngodly men are alwaies abused by them, and made the occasions and meanes of vnrighteousnesse. The oppositi∣on is this: the riches of the righteous doe tend to goodnesse, and so to their life: but the wealth of the wicked doth tend to sinne, and so to their death. For euery mans substance is a meanes of his benificence and well doing, or an occasion vn∣to him of sinning: either it induceth him to shew mercy, and to doe good, which the Lord will recompence with life and blessednesse: or else he is thereby incited to pride, cruelty, vo∣luptuousnesse, riot, prodigality, or nigardize, or other like ex∣orbitant courses, whereby he maketh himselfe liable to Gods curses, and his owne perdition.

Vers. 17. He that regardeth instruction is in the way of life: but he that refuseth correction goeth out of the way.

HH that regardeth instruction.] That is, which yeeldeth re∣uerence, attention, and obedience to the ministry of Gods holy word; is in the way of life, hee taketh the right course to obtaine euerlasting saluation: but hee that refuset•• correction, which will not endure to heare his sinnes rebuked;

goeth out of the way, both depriueth himselfe of eternall life, and walketh towards destruction. All sorts of men are passen∣gers, trauelling as it were in a iourney vnto their place: if they follow the direction of Gods messengers, whom hee hath ap∣pointed for guides, they shall find the law of God a direct path to leade them vnto present and future happinesse, and that euerlasting: but if they scorne to be shewed where, and how far they haue wandred awry, and will not bee conducted vnto the right way of repentance & reformation, they cannot but straggle vp and downe in the by-paths of iniquitie, vntill they desperately perish.

Vers. 18. He that hideth hatred, is a man of deceitfull lips; and he that vttereth slander is a foole.

HAuing in the former words declared the perill of them that refuse admonition, hee describeth here the persons that vse to doe it, and they are of two sorts: some are hypo∣crites, that pretend and make a shew of fauour and good li∣king, and yet nourish deadly hatred in their hearts: others are professed contemners of that which is taught: but yet picking a quarrell against the man that deliuereth it, as though the fault were wholly in him, and iust occasion were giuen to re∣iect all that he teacheth. But the Lord, which knoweth the ground and roote of their calumniations and cauils, imputeth them to their proper cause: and that is, the sinfulnesse and fol∣lie of those malicious despisers.

Vers. 19. The sin ceaseth not by the multitude of words: but he that refraineth his lips is wise.

HE seemeth still to proceed in the prosecution of the mat∣ter spoken of in the seuenteenth verse, that men take an euill way for themselues, which refuse to bee reproued. The words immediately going before these, declare how some re∣iect it, by inward hatred and bitternesse of heart, and yet out∣wardly make semblance of great loue and friendship: others

breake out into open profession of their discontentment and malice, by reproching those that would helpe them out of their sins: and here commeth a third sort, which would shift off all rebukes, by denying, defending, cloking, or colouring their faults by excusing, & extenuating matters that are char∣ged vpon them. But all is in vaine; the sin will not be blowne away with breath: and therefore he sheweth that it is a point of wisedome to giue place by silence, and to take the blame vpon them.

Vers. 20. The tongue of the iust man is as sined siluer: but the heart of the wicked is little worth.

HE setteth forth the excellencie of the speech of godly men by comparison; resembling it to siluer that is pur∣ged and sined from the drosse that was in it: because a good man will be carefull of his tongue, not onely that there be no mixture or filthinesse and leaudnesse in his words; but also to auoide all superfluous and idle babling, and so to open his mouth with holy wisedome. Which is contrary in the wic∣ked; because there is a contrary fountaine in him of sinfulnes and corruption, and no matter of vertue and grace, which are the springs of all wholesome speeches. Thus therefore stan∣deth the Antithesis: the tongue of the iust man is as sined siluer; because his heart is pretious: but the tongue of the wicked is as drosse; because his heart is nothing worth.

Vers. 21. The lips of the righteous doe feed many: but fools die for want of wisedome,

BEfore was declared the excellencie of a good tongue, and well seasoned speech: and heere are the effects of it com∣mended, namely, the good that is wrought by it, the soules of many being edified therewith, and receiuing grace, and grow∣eth for saluation & comfort, as the body doth obtain strength, and nouriture, and refreshing, by their meanes that minister wholesome foode vnto it. And this is illustrated by the con∣contrary

effect of wicked and ignorant persons, that they are so farre from ••eeding others with knowledge and wisedome, that they suffer themselues to be starued to death and destru∣ction, through the want of it.

Vers. 22. The blessing of the Lord it doth make rich: and he addeth no sorrowes with it.

THe purpose and drift of these words is, to shew the pre∣eminence that Gods people haue aboue the men of the world: that whereas the wicked haue nothing but their owne hands, and carnall meanes to trust vnto for their estate, such as be godly, haue God to prouide for them; and his goodnesse onely doth make rich, and they only are enriched by him. But because his enemies haue vsually more st〈…〉〈…〉 of goods then his children; and thereby it may seeme, that either men may bee rich without his blessing, or else that he is more prouident for sinners then for Saints; therefore he sheweth the difference; That troubles and vexations are intermingled with the goods of the wicked, and his seruants are freed from them. Yet it is not so to be conceiued, as though no good men had any trou∣bles with their riches; and that whosoeuer do find griefe and perturbations in these earthly things, were depriued of the blessing of God, and testimonies of his fauour: but this is the meaning, that so farre as hee doth bestow them, and they de∣pend vpon him for them, so farre they escape from vexations: so that the cares and troubles grow meerely from their owne infirm••ties.

Vers. 23. It is a pastime to a foole to commit wickednes: but wisedome is the delight of a man of vnderstanding.

IT is a pastime to a foole to commit wickednesse, &c.] That is, sinfull men take great pleasure in doing that which is euill, as if it were a sport or recreation to them: and it is as much ioy a••d refreshing to him that is godly wise, both to get wis∣dome, and to performe all the good exercises thereof. That

which the one of them vehemently delighteth in▪ and hath in admiration, the other abhorreth, and hath in detestation; and so contrary, according vnto their contrary hearts, contrarie affections, contrary conuersation, contrary estate and condi∣tion; these being as filthie beasts that seed on the ••••a••gh, or carrion of the flesh, and these as holy men which liue by the wholesome food of the spirit.

Vers. 24. That which the wicked feareth, shall come vpon him▪ but God will grant the desire of the righteous.

THe condemnation in the world to come, which vngodly men through the guiltinesse of their consciences are of∣ten summoned vnto, when God shall draw their soule out of their body, they shall certainly fal into. And those iudgments, and miseries of this life, which they most hate, though they hope to escape them, they are in danger to bring vpon them∣selues.

And that which is most desireable, and will bee most com∣fortable to Christians, the Lord which knoweth what is most acceptable to them, and profitable for them, wil in due season bestow vpon them. For the best men (out of their corrupti∣ons which are not wholly abolished, though much diminished nor fully subdued, though they haue lost their soueraignty) do somtimes cast their affections vpon those things which are not expedient, and those in great fauour hee detaineth from them. Moses and Ieremie desired greatly to bee exempted from the burthen of ministery, and to leade a priuate life; but God neither respected their happinesse so little, nor the bene∣fit of his people, nor his owne seruice to bee performed by them, as to yeeld to their desires.

Vers. 25. As the whirle-wind passeth, so is the wicked no more▪ but the righteous is an euerlasting foundation.

THe meaning of the word is, that vngodly men, howsoe∣uer they flourish for a time, yet doe suddenly come to ru∣ine

and destruction; as the whirle-wind swiftly bloweth ouer, and is lesse constant, and permanent, then the ordinary winde is, though there be no stability in any. But when it is said, they are no more, hee doth not intimate any mortality of their soules, as though they should bee wholly dissolued as brute beasts: for their soules are euerlasting as well as Gods people, and their bodies shall bee raised vp againe at the day of the Lord, as well as the Saints: but it is their hope and happinesse, and not their being that perisheth, they shall neuer recouer any good estate any more. Now against th••se are set the righ∣teous, whose soule and body, and blessednesse, haue a setled safety, as a foundation that can neuer be remoued. So that this is the opposition: the wicked are as a whirle-wind, and so are no more: but the righteous are like a firme foundation, and so perpetually remaine.

Vers. 26. As vineger is to the teeth, and smoake to the eye; so is the slothfull to them that send him.

AS vineger, &c.] That is, too much vineger, or other things that be sharpe & sowre, do set the teeth on edge; and smoake doth bring both smart and hurt to the eyes: so doth the slothful person, or he that is giuen to any other leaud behauiour, worke vexation of heart to them that send him, or commit matter of moment vnto him. For it is as naturall to them to be carelesse of their businesse, and vntrustie to such as imploy them, as it is for vineger to retaine sowrenesse, and for smoake to pierce the eyes: and by this meanes God pleaseth to plague some, and to chasten others, & to admonish others. Diuers take more pleasure in sinfull sluggards, then in godly faithfull seruants, vnto them it is a due recompence to find and feele them false and pernicious: many are too too heedlesse in their choyce, and not afraid to giue entertainment to the worser sort, and therefore many times they are scourged by them: and sundrie doe learne experience by such a successe, to be more warie afterwards, and therefore obserue the wicked to auoid them, and haue alwaies such as feare God in greater estimation.

Vers. 27. The feare of the Lord encreaseth the daies: but the yeeres of the wicked are cut short.

THe feare of the Lord &c.] That is, true piety and religion, with the exercise also of iustice and righteousnes, ••ncrea∣seth the da••es; That is, as a meanes it preserueth those that are endued with i••, from an vntimely death. But the yeeres of the wicked shall be cut off. Their vngodly and sinfull course of life is sometimes an instrument to bring them speedily to their end; as by surfets and euill diseases, or falling into the hands of the Magistrate, or by quarrelling, and such like: Somtimes it prouoketh the Lord to stay them in the middest of their race, & not to suffer them to come to that age, which by their stre••gth and constitution of body they might haue attained vnto. And in this sense the Prophet saith in the Psalmes; that the wicked shall not liue out halfe their daies.* 1.134

Vers. 28. The patient abiding of the righteous shall be glad∣nesse▪ but the hope of the wicked shall perish.

AFter that the children of God haue once imbraced his promises, afflictions & tentations do vsually ensue ther∣upon, that it would seeme to sense and fleshly reason, that mi∣serie and troubles were the only rewards of piety and obedi∣ence, & nothing else performed to them that trust in his word. Now therefore hee sheweth that a better state and condition remaineth for them: that their sorrow shal be turned into ioy, and their mourning into gladnesse, when the Lord shall deli∣uer them from troubles, and fulfill all his promises. Which is illustrated & further amplified by the contrary case of the wic∣ked: which howsoeuer now they seeme to haue the prehemi∣nence, & are most likely to preuaile hereafter, shall yet bee de∣priued of their present prosperity, & frustrated of all future ex∣pectation. This then is the opposition: The hope of the righ∣teous shall preuaile, and bring them gladnesse: but the hope of the wicked shall perish, and so worke them sorrow.

Vers. 29. The way of the Lord is strength to the vpright man: but feare shall be to the workers of iniquitie.

BY the way of the Lord, is meant the whole administratiō, both of his word, wherby he maketh his will known, and of his spirit whereby hee giueth grace, and of his prouidence, whereby he protecteth his seruants, and performeth all good things vnto them. By euery one of these meanes, doth he esta∣blish and confirme both the hearts & states of such as be faith∣full. But as for the wicked, howsoeuer he suffer them for a time to proceed in their vngodly waies without any great crosses, yet at last he executeth such iudgements vpon thē, as the very sight therof causeth them to quake & tremble. Thus standeth the opposition; The way of the Lord is strength to the vpright for preseruatiō, & therfore it worketh boldnes; but it weaken∣eth the wicked for destruction, and therfore it bringeth feare.

Vers. 30. The righteous shall neuer be remoued: but the wic∣ked shall not dwell in the earth.

THe righteous shall neuer be remoued.] They shall neuer be remoued from Gods fauour; they shall neuer be remoued from the constant graces of the spirit in their soules; or hurt∣fully, in the way of a curse, from an outward good estate; nor vnseasonably be cut off from the earth. Now because some of these iudgements do seeme somtimes to fall vpon some righ∣teous persons, who for a season be ecclipsed of grace, & sepa∣rated frō the fruition & comfortable sight of Gods kindnes, and fauour towards them; and their estate in appearance is wholly ruinated and ouerthrowne: therefore the word doth well beare it, agreeable to the meaning of the holy Ghost, to say; tha•• the righteous shall not be remoued for euer. Though they seeme to bee cast downe for a time, yet they shall bee restored againe afterwards. The contrary is here affirmed concerning the case of the wicked, who shall certainely fall vnlesse they repent: they shall not continue in that estate

wherein they are most grounded, and haue greatest establish∣ment: they are so farre from enioying eternall life in heauen, as that the vengeance of God will not permit them long to keepe their owne breath, or to hold the outward possessions of the earth. The opposition therefore in effect is this; The righteous shall neuer be remoued, but haue an habitation for e∣uer in heauen; but the wicked shall be remoued, and not suf∣fered so much as to dwell in the earth.

Vers. 31. The mouth of the righteous will be fruitfull in wise∣dome: but the tongue of the vnrighteous shall be cut out.

THis verse agreeth altogether in substance of matter with the eleuenth; only the comparison is altered: for there the tongue of a good man for the constant store of holy speeches, was resembled to a plentifull fountaine; and here, to a fru••tfull tree, or fertile field: and there the wicked for leaud speeches, was threatned to haue his mouth stopped; and here to haue his tongue cut out: that is, the iudgements of God vpon him for his vngratious and cursed speakings, shall strike him as mute and dumbe, as if the tongue were cut out of his head.

Vers. 32. The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh froward things.

THe meaning of these words is, that a righteous man knoweth and regardeth what is best pleasing to God for him to speake, & what is most gratefull to good men to heare: and what doth deserue acceptatiō at any mans hand for faith∣fulnesse and truth; and therefore he will vse his lips to vtter it: but the wicked neither knoweth nor regardeth these things; and therefore he vomiteth out only peruerse speeches, such as tend to rebellion against God, the damnifying of men, and the annoyance and hurt of his owne selfe.

CHAPTER. XI.

Verse 1. False balances are an abomination to the Lord: but a perfect weight pleaseth him.

VNder false balances are comprehended all vniust weights, lines and measures. And therewithall is condemned whatsoeuer kinde of guile, and deceit may be found either in the buyer, or sel∣ler. As when that which is sold is defectiue ei∣ther in quantitie, or qualitie, not being fit for the vse that it is bought for, or not correspondent to the price that is paid for it, or not answerable to the testimonie that is giuen of it. And with these doth Amos charge the wicked wealthie men of his age: They make the Epha or measure small, and the shekell, or price great, and falsifie the weights of deceit. That they may buy the poore for siluer, and the needie for shooes, and sell the refuse of their wheate. So on the other side in the buyer, when he shall faile of all meete proportion betweene the price that he pai∣eth, and the commoditie that he buyeth, giuing farre lesse then the worth and value of it. And where it is said, They are abo∣mination to the Lord, it is not meant that his quarrell is against the insensible creatures, but he is displeased with the iniquitie of the persons, which make, vse, keepe, or allow them. Where∣by the other clause may bee better vnderstood, that the Lord is pleased with such as doe vprightly vse them, and with loue of equitie, exercise it in their traffique, and couenants.

Verse 2. When pride commeth, then commeth contempt, but with the lowly is wisedome.

WHen pride commeth, that is, when it groweth to ma∣turitie, hauing power to puffe vp mens hearts, and shewing it selfe in words, or workes, in countenance, apparell,

or gestures, then commeth contempt, that is, shame then appro∣cheth, and is neere at hand, marching in the next ranke after this loftie heart, and insolent behauiour. As is to bee seene in many who hauing been first lifted vp in their owne haughtie mindes, were afterwards cast down by Gods righteous iudge∣ments, either into phrensies, or grosse sinnes, or ruine of state, or obloquie for their former hidden faults now published at last to their great d••sgrace. The other part of the antithesis, containing the honour that doth accompanie humilitie, is ar∣gued by consequent, in this manner: when pride commeth, then commeth folly, which euer bringeth shame: but when humilitie commeth, then commeth wisedome, which is neuer without glorie.

Verse 3. The vprightnes of the iust shall guide them: but the frowardnes of the transgressours shall destroy them.

BY vprightnesse is not meant an extrauagant well meaning without further rule or warrant, as though good intents were competent guides of our waies to saluation: but the sin∣ceritie of an heart faithfully, though not perfectly, willing to beleeue & obey that which it knoweth, and resolutely though not absolutely, desirous to know that which God shall reueile vnto it. Now this is said to guide righteous men, that is, shall procure good direction frō the Lord, both for his seruice, and their owne happinesse, and make them tractable to follow the same. Contrary to this is the condition of the wicked, who are not led with vprightnes, but carried with peruersenes, & there∣fore misled by the same to their vndoing. For thus standeth the opposition: the vprightnes of the iust shall guide them in the way, and so preserue them: but the frowardnes of the wic∣ked will keepe them from the way, and so destroy them.

Verse 4. Riches auaile not in the day of wrath: but righte∣ousnes deliuereth from death.

THese words seeme to containe an anticipation, or pre∣uenting of an obiection, which might bee moued against

the latter point of the former verse. What speake you of de∣struction to come vpon wicked men? I trust you will not ex∣tend it to all: for many of them are substantiall wealthy men, of great state and abilitie. Who can destroy them? What shal their power, and riches doe the while? To this it is here an∣swered, that riches auaile not in the day of wrath: their wealth can neither withstand the strokes of God, nor lessen them, nor make them any whit the more able to beare them, when his anger doth execute iudgements, and when his iudgements declare his anger. But righteousnes is that which deliuereth from death, and all other miseries, that the sting thereof shall neuer make any man miserable.

Verse 5. The righteousnes of the vpright shall direct his way, or make his way straight, or euen: but the wicked shall fall in his owne wickednes.

HEre hee addeth to that which he had begun in the third verse, and sheweth that sinceritie and righteousnes doe not onely leade men to a good way, and tell them what is their dutie, and fit to be performed, but maketh the way pas∣sable for them, and them constant and prosperous in it. The which againe is opposed the way of the wicked, euen their owne sinfull course of life, being crooked and cragged, and rough, and rugged, and full of manifold perils, wherein at last they fall and perish. In appearance the path of grace & good∣nes is so full of troubles and difficulties, as that it should bee impossible for any man to goe along in it, and not be stopped, or turned aside before he come to his liues end, and yet a good conscience findeth ease therein: and the broad way of sinne wherein the world walketh, seemeth very plaine and pleasant, as also voide of all annoiances, or dangers, but euery one that trauelleth in it meeteth with many externall crosses, such as they neuer doubted of; or internall terrors and vexations, such as they neuer dreaded, and at last proceeding on impeni∣tently, they stumble at, and are ouerthrowne by one iudge∣ment

or other: or death, in the end, as an vnauoidable quick∣sand, doth swallow them vp, and destroy them for euer.

Verse 6. The righteousnesse of the vpright deliuereth them: but the transgressors shall be taken in their owne wickednes.

THis verse, as it may appeare, is annexed to the former fo•• confirmation of the point therein contained, that righte∣ousnes doth direct the way of vpright men, both to holy con∣uersation, and happie state. Against the which a doubt may rise from the shew of the contrary, because that good men are sometimes plunged in great calamities, and somtimes in great transgressions: and therefore their way seemeth as indirect, as if they were wicked, and their righteousnes to doe them as little good as if they had none at all. Now this scruple hee re∣moueth by shewing what benefit it bringeth, that then espe∣cially they haue the vse of it, when they fall into such distres∣ses. For then the fruite thereof is most for their comfort when it shall deliuer them out of dangers, out of troubles, out of feares, out of temptations, out of sinnes, and from destruction. Yet not by strength of it owne, but by the power of God: no•• according to their worthinesse in way of desert, but according to his goodnesse in way of reward: not extended to all men that doe good workes, but restrained to vpright men whose works are good. And for the cleerer illustration of their bles∣sed estate he bringeth in for contrary, the miserable condition of the wicked, opposing transgressors to vpright persons; the•• mischiefe to the others iustice: their perill to the others pro∣tection: the one part inclosed in the net of troubles is yet as∣sured of safe escape by means of their graces, the other abroad at the baite of prosperitie shall certainly fall into snares by meanes of their wickednesse.

Vers. 7. When a wicked man dieth, his expectation perisheth, and the hope of his power shall perish.

THe meaning is, that euery sinfull mans affection of ho∣ping, and happinesse hoped for, and strongest meanes to

attaine to his hope, shall end with his life, and die at his death, and vanish away at the time of his destruction. Riches and greatnesse cause him to trust much to himselfe, and his owne sufficiencie for the accomplishment of great exploites, and the perpetuitie, with increase of prosperitie and happinesse; but the end of his life will be the period of all his abundance and excellencie. For the rich man (as it is in the Psalme) shall not* 1.135 take away any thing with him when he dieth his glorie shall not goe downe after him. No might (were he the most puissant po∣tentate vnder heauen) can rescue him out of the hand of the graue, or erect him a good estate in it, or resist damnation lay∣ing hold on him.

Verse 8. The iust escapeth out of trouble, and the wicked shall come in his stead.

GOds fauour and goodnes doth not free his seruants from afflictions, but deliuereth them out of afflictions. Where∣into he casteth the wicked, though they bee not alwaies of the same kinde with those which the godly suffer, but worse and more durable, and such as are mixed with Gods wrath, and poysoned with the sting of their owne euill conscience. So that the saying of the Apostle is verified, that iudgements be∣gin* 1.136 at the house of God, but end with, or rather perpetually con∣tinue with the vngodly and sinners. The wicked laugh, when the godly weepe, and greatly insult when they which feare the Lord groane vnder heauie pressinesse; but the time will come when the one shall obtaine freedome from calamities, and the other be compelled to take their turnes to fall into them: then he that mourned with griefe, shall exult with ioy, and hee that triumphed with gladnesse, shall howle with desperate woe and sorrow.

Verse 9. A hypocrite with his mouth corrupteth his neigh∣bour: but the righteous shall be deliuered by knowledge.

DIssemblers, and such as make a shew of godlinesse, but deny the power thereof, are commonly most ••urtfull se∣ducers,

corrupting mens hearts with hurtfull speeches, either deprauing that which is good, or iustifying that which is euill, and so they infect their mindes with erronious opinions, and stirre vp their hearts to sinfull lusts, and peruert their waies with vngodly behauiour. But now to preuent the feares of the good, that they also are like to be drawne into mischiefe, be∣cause there are so many hypocrites, and to take away the cloakes and shifts from the wicked, which lay all the blame of their sinnes on others which mislead them, hee sheweth the meanes whereby this hurt may be auoided, and that is, by get∣ting knowledge, and being righteous: namely, to retaine vp∣rightnes of heart, and a good conscience, and to be acquain∣ted both with Gods will, and the guilefull delusions of these dissembling peruerters, whereby good men are made warie, and so shielded from the pestiferous tongues of such perilous flatterers. For they preuaile to infect none but such as are ig∣norant, or carelesse of the gouernment of their eares, or be∣hauiour.

Verse 10. In the prosperitie of the righteous the citie reioy∣ceth, and when the wicked perish there is ioy.

IN the prosperitie of the righteous] That is, when things goe well with them, the citie reioyceth, that is, the honest and well disposed citizens, and countrimen be inwardly glad, and outwardly declare their ioy, by cheerefull countenance, and speeches, and other means, as opportunitie serueth to expresse the same. And so doe they also at the death, and ouerthrow of oppressors, and tyrants, and other wicked persons, by who••e fall the people rise, and whose ruine is the repaire of the citie. He giueth no allowance to priuate reuenge, that any man in hatred of him from whom he hath receiued iniuries, should take reioycing at his downfall: for Iob cleereth himselfe by an oath of that imputation, saying, If I reioyced at his destru∣ction that hated me, or was moued to ioy when euill came vpo••* 1.137 him. Neither haue I suffered my mouth to sinne, by wishing a curse vnto his soule, &c. Neither is it lawfull to delight in the

misery of a creature, especially such an one as man is, bearing the stampe of Gods image, although lamentably defaced in the wicked▪ but the consequent of euill mens ruine is the sub∣iect of good mens ioy, and that is the tranquilitie of the Church, the freedome of the righteous from the wrongs they sustaine, the publike welfare ensuing thereupon.

Vers. 11. By the blessing of the righteous the city is exalted: but it is subuerted by the mouth of the wicked.

THe meaning is, that iust men are very beneficiall to the societies of men by their religious, prudent, and profita∣ble speeches, for so the word blessing signifieth in many places: and so it is here meant, as the Anti••••esis sheweth: & so a poore man in aduersity, may as well be an instrument of good to his countrey, as a rich man in prosperity, as Salomon testifieth, Ec∣cles 9. 15. On the other side, the wicked with his mouth and hurtfull words, doth worke mischiefe among whom hee con∣uerseth. And this seemeth to bee placed next after the former sentence, as a reason annexed vnto it, for the confirmation of it; for there is due cause why the aduancement and prosperi∣ty of iust men should bee as it were celebrated with the mirth of the people, for as much as they haue benefactors raised vp vnto them, who will destinate their owne wealth and prefer∣ment to the generall good of many; and why they should conceiue so much comfort by the death or fall of vngodly persons, sithence the whole towne, city, or countrey is deliue∣red from the mischiefe or danger of a common spoiler.

Verse 12. He that is destitute of wisdome, despiseth his neigh∣bour: but a man of vnderstanding will keepe silence.

A Foolish man which hath a beggerly heart, as the words* 1.138 signifie, being void of sound iudgement, and sanctified knowledge of Gods holy will, desireth to vilifie others, espe∣cially such as feare God, and to make them appeare base and contemptible. And this is done sometimes in bitter anger, by

railing, reuiling, and contumelious r••proches; and sometimes in scurrill mirth, by girding iests and laughter; and sometimes in hidden craft, by false reports and slanders. But they which haue more wisedome, will frame themselues to better beha∣uiour: they will not onely keepe silence from offering that in∣dignitie to them that prouoke them not thereunto, but will also forbeare to requite them with reproches, which haue not spared to seeke their disgrace. For so doth Dauid testifie of himselfe in this case: I am as a man that heareth not, and as a dumbe man that openeth not his mouth. Psal. 38. 13.

Vers. 13. He that goeth about as a tale bearer, discouereth a secret, but he that is of a faithfull heart, concealeth a matter.

IN this place, and in the ninteenth of Leuiticus, vers. 16. and elsewhere the holy Ghost compareth busi-bodies, and such as delight to deale in other mens matters, to pettie chapmen, and pedlers, which carriewares about, selling in one place, and buying in another, and two markes of leaudnesse he brandeth them with; as first, that they haue false and vnfaithfull hearts: and then that they haue loose and blabbing tongues that can keepe no counsell, but tell all that they heare. They will draw on men by their newes and reports to open their minds and secrets vnto them, which after they will publish to others. From both which vices he cl••areth all good men, their hearts are faithfull, and their tongues are s••lent to couer such matters as loue requireth them to hide, and duty and conscience doe not bind them to lay open.

Vers. 14. Where no counsell is, the people fall: but where ma∣ny counsellors are, there is health.

WHere there is counsell) Where godly and holy instru∣ction for guiding the heart and behauiour, & graue and prudent aduice for gouernment of state, either domesti∣call, or publike, doe faile, there the people doe fall, that is, the gouernours themselues, and they that are in subiection to

them, doe runne into many mischiefes of grieuous disorders, and miserable destruction. For what in that case is to be expe∣cted from superiours, but violence and oppression? And what from inferiours, but falshood and disobedience? And what from all sorts, but impietie and wickednesse? And what then from God, but heauie strokes and punishments? But where many counsellers are, which bee faithfull, and giue wise and wholesome counsell, and that is also imbraced and followed, there is health, that is, religion and iustice, peace, plentie, and safety, with Gods gratious fauour and blessing.

Vers. 15. He that is surety for a stranger shall wholly be bro∣ken: but he that hateth those that clap hands, is sure.

HIs purpose here is to giue men admonition to beware of suretiship: which he doth infer by two reasons, first, from the hurt and danger which they run into that bee not well ad∣uised therein: and secondly, from the peace and safety which they enioy that heedfully auoide the perill thereof. Now hee doth not absolutely condemne all suretiship (for then would Paul haue neuer vndertaken for Onesimus) but rashnesse only therein is that which is here, and in other places reproued. For it may sometimes be a worke of mercy to become surety, as wel as to lend, or giue. By stranger, is not meant al, or only vn∣knowne persons. For it may fall out to be a dutie of Christian loue that way to helpe and relieue some such as wee were ne∣uer before acquainted with, and a neere neighbour, a familiar friend, a kinsman, a brother may in this case be a stranger to vs, when it is not safe to vndertake for him. As first, if there bee like to grow detriment to the borrower, as taking money, or any other commodities vpon hard conditions, and at vnrea∣sonable rates, or for needlesse expences, and vnthristinesse, or any way to the hurt of his state or conscience. Secondly, if it tend to the hurt and damage of the lender, that hee is in dan∣ger to bee defeated of his owne, and to sustaine losse by our ••eanes, if we our selues are to be intangled by it, the sum and value of the debt being more then wee are able either to pay,

or well to spare: when ones owne creditors by that oc∣casion, must be defrauded of their due, when our wiues, chil∣dren, & families, which haue also an interest in our substance, shall be robbed of their portion and ma••ntenance, and berea∣ued of the fruit of their owne labours. Then he sheweth a re∣medie against it, to hate such as clap hands, that is, to hate and feare to bee clapper of hands our selues, for the ratifying and confirmation of promises in this vnaduised suretiship, and so we shall be safe and sure in this behalfe. Prouided yet, that we take not other courses that be cousen-germanes to it, and as dangerous and hurtfull as that is: as negl••gently without all care and regard to run into debts and arrerages, or venturous∣ly without due consideration of mens faithfulnesse, and abili∣ty to lend forth our money, wares, or cattell, and so to put our state into the hands of strangers.

Vers. 16. A gratious woman maintaineth her honour, as strong men keepe riches.

A Gratious woman] Which is endued with the fear of God, and the heauenly gifts of the holy Ghost, doth maintain, that is, doth both get and hold a reuerent estimation and credit, as strong men be of ability to obtaine wealth, and ri∣ches, and to defend that which they haue. A man with great strength, being also industrious and prudent, through labour and ••rauell, will in time compasse no small commodity: and so will this godly woman by her piety, modesty, meekenesse, with all other good endowments of minde, and vertues of conuersation, purchase vnto her selfe great praise and com∣mendation from those whose liking▪ approbation, and testi∣monie is of any value. Likewise mighty men (especially when they are well armed) hold fast their money and substance, it is not easie to rob them of their goods, but a more difficult matter it is to bereaue and spoile an honest religious matrone of her truth chastity, and goodnesse, whereby she should be exposed to shame and reproch.

Vers. 17. Hee that is a mercifull man rewardeth his owne soule: but he that is cruell troubleth his owne flesh.

BY a mercifull man, is meant such a one, as with a tender & pitifull heart doth good both to the bodies and soules of men according to their need, and his owne ability. And free∣ly also remitteth wrongs, and passeth by offences without re∣uengement. Where it is said that he rewardeth his owne soule, the sense is, that he procureth to himselfe both for soule & bo∣dy a reward from God, & that as certaine, as large, and conti∣nuall, as if the fulnesse of power were in his owne hand, to be∣stow vpon himselfe as much happines for as long time as his heart could possibly desire.

But he that is cruell] Which either in violence or rigor vseth to offer men hard measure, or shutteth vp his compassion from them that are in affliction, that he will no way relieue or seeke to comfort, troubleth his owne flesh, that is, hurteth his owne body, and in like manner his soule also.

Vers. 18. The wicked worketh a deceitfull worke: but he that soweth righteousnesse, shall receiue a sure reward.

THe wicked worketh a deceitfull worke] Hee is continually practising of some euill, which will neuer faile, to make his expectation to faile. But he that soweth righteousnes, which constantly, and conscionably is exercised in doing good, shall haue a sure reward, partly in this life, with a competent mea∣sure of comfortable prosperity, and perfectly in the life to come, with glorious immortality. The sense will be the better discerned, if the opposition be set downe in this manner: The wicked worketh a deceitfull worke by sowing of iniquitie, and therefore shall be deceiued in his reward: but the godly worketh a faithfull worke by sowing of righteousnesse, and therefore shall receiue a sure reward.

Vers. 19. So r••ghteousnesse leadeth to life, and he that followeth euill seek••th his owne death.

TH•••• vers•• is inferred vpon the former, by way of explica∣tion, to shew what he meant by the deceiueable worke of the wicked, and the sure wages of the righteous And first hee beginneth with the latter, according to the manner of the He∣brewes, declaring that life, vnderstanding thereby immortali∣ty, and all the blessednesse annexed vnto it, is that sure reward which a•••• godly men may vndoubtedly exp••ct: and destructi∣on both of soule and body eternally, is the end whereunto the decei••full worke will bring wicked men, which doe so much deceiue themselues by a greedy desire of satisfying their sin∣full lusts.

Vers. 20. They that are of a froward heart are abomination to the Lord: but they that are vpright in their way, are his de∣light.

BY froward in heart, he meaneth not only such as are incli∣ned to anger and bitternes, which are of a crabbed, sowre, and churlish disposition; but all that are wilfull in any sinfull course, though with neuer so great mirth and laughter. Yes many times excessiue pleasure, and sporting and merriment, with good fellowship, as men account it, is the very subiect of the••r frowardnesse, and that which they so obstinately stand in. And though they pretend reason for their doing & seeme smoothly to defend it, without peruersenesse, yet the hart be∣ing setled in resolution of it owne purpose, the Lord taketh nonce of it, and therefore abhor••eth them for the present, and will make his iudgements to manifest his detestation of them hereafter. But they that are vpright in their way and heart, (as the other are froward in heart and behauiour) are greatly be∣loned of God now, and shall more fully see, and feele, and en∣ioy the comfort and happinesse of his fauour in time to come.

Vers. 21. Though hand ioyne in hand, the wicked shall not be vnpunished, but the seed of the righteous shall escape.

THough vngodly men haue many friends, and such as bee mighty: though they ioyne all their forces together to aide and defend one another, or all of them one, yet they shall not be able to minister any helpe or succour when the Lord taketh them in hand to plague them. On the other side, though righteous men seeme to bee in great perill, and haue fewer friends, and those also poore and feeble, yet they shall goe out and be deliuered, and not onely so, but their children and posterity also shall bee preserued: so that whereas many strong wicked men cannot deliuer one, one weake godly man shall deliuer many.

Vers. 22. As a iewell of gold in a swines snout: so is a faire woman that lacketh discretion.

AS a ring of gold, or any other ornament doth not adorne but misbecome a swine, no more doth beautie, stature, stength, wit, apparell, wealth, or any other externall thing, bring true praise or commendation either to man or woman, which wanteth true wisedome or vnderstanding. For no gifts of nature, or of the body are true ornaments, but rather ble∣mishes, & eye-sores, without grace: faire iewels cannot yeeld excellencie to foule creatures, but are defaced and disgraced by them, as the filthie sow would defile the most pretious ring, by digging in the dirt, and wallowing in the mire, & do∣ing other like facts wherunto the swinish beast is accustomed. Now wicked women, and gracelesse men, are more foule and brutish then the dirtiest hogge, tumbling in the filth and stink of pride, wantonnesse, vnchastity, riot, contention, and such o∣ther vices: if what colour then soeuer their faces bee, or of whatsoeuer feature their persons be, or how gorgeous soeue•• their garments be, or how great soeuer their dignicies be, the Lord, and wise men discerne nothing in them but deformity.

Verse 23. The desire of the righteous is onely good: but the hope of the wicked is indignation.

WE must beware here that we iustifie not al the wishes and desires to bee good, which righteous men con∣ceiue, nor condemne all to be vnrighteous which conceiue a∣ny wishes and desires that bee not good: for then should De∣uid be excluded out of the number of the righteous, or else his desire of hauing Bathsheba, or wishing to know the number of the people should bee allowed. But hee vnderstandeth the maine streame of their desires, the course and current of their hearts is to godlinesse and goodnesse, though sometimes they corrupt nature in themselues, and the tempestuous tempta∣tions of Satan do violently driue their thoughts another way; which is wholly contrary in the wicked. For they desire no∣thing but mischiefe and euill, & therfore in the end they shall receiue nothing but miserie and punishment, which will be so great and so grieuous, as will make them raue and rage with madnesse and furie, especially because they looked for a better state. Thus then standeth the opposition: the desire of the righteous is onely good, and therefore their hope shall end in consolation: but the desire of the wicked is onely euill, and therefore their hope shall end in indignation.

Verse 24. There is that scattereth, and is more increased: but he that spareth more then right, commeth surely to pouertie.

THey that disperse their goods, this way and that, bestow∣ing them vpon such as are in want and necessity, or other∣wise imploying them for the publike benefit of many, they that are ••eadie and willing to part with their goods or mony, for the reliefe of such as are in want or necessitie, or to any o∣ther good vses, are said to scatter them: and such take the best course to increase them, as sowing of corne is a meanes to helpe a man more and more.

And this he deliuereth with great wisedome and warines,

saying, that some are more increased and not all: for many scatter vpon dice, and cards, and dogges, and whores, and such like, and they may looke to be stript of all the rest, rather then to adde to that which they haue. On the other side, hee that keepeth in that which hee ought to lay out, and spareth that which dutie requireth him to spend, doth play the euill hus∣band for the impouerishing of his owne estate.

Verse 25. The liberall soule shall wax fat, and he that giueth plentifully shall powre foorth.

THese words haue affinitie with the former part of the verse next before, and are ioyned to it pattly in way of ex∣plication, and partly in way of illustration. And therefore first hee sheweth who obtaine that blessing to increase by scatte∣ring, and that is they whose liberalitie beginneth at their hearts: and then he declareth the prosperous successe there of by a similitude from wel-springs, which receiue as much wa∣ter inwardly, as they send foorth outwardly, which, if they should saile of issue, would also faile of fulnes, the waters di∣uerting their course some other way, where they might haue better passage, or else infusing themselues in the earth, and mould of the adiacent places round about, & so make a quag∣mire. The same comparison doth Isaiah vse for the same pur∣pose: The Lord shall satisfie thy soule continually in drought, and* 1.139 make fat thy bones: and thou shalt be like a watred garden, and like a spring of water, whose waters faile not.

Vers. 26. He that withdraweth corne, the people wil curse him: but blessing shall be vpon the head of him that selleth corne.

IT is not vnlawfull to keepe in corne, as Ioseph did in the time of plentie to be prouided against scarcitie and dearth: but when we may spare it, and others neede it, then to with∣hold the selling thereof in hope to raise the price, this tendeth to a common hurt, and therefore will cause a common com∣plaint of the people against vs. But on the other side, bles∣sing shall bee on his head that selleth corne, hee shall not

only haue the good testimonie and prayers of men beneath, but the blessing of God himselfe from aboue descend vpon him. Prouided that his heart be vpright therein, not so much respecting the price in selfe-loue, as the profiting of his bro∣ther in Christian charitie: and that hee vse all other due cir∣cumstances accordingly. As to sell that which is good at a reasonable rate, and performe it in due season, and full measure and such like.

Verse 27. Hee that diligently seeketh good, shall get fauour: but he that seeketh euill, it shall come to him.

HE that seeketh carefully with an vpright heart to benefit those among whom hee liueth in any good manner, ta∣keth the best way to win the hearts of the people, and is like to haue the hearts of good men knit vnto him, and certaine to obtaine and enioy Gods fauour and louing kindnesse. And he that plotteth, or practiseth mischiefe against others, of all o∣thers shall be most hurt thereby himselfe. For the Lord is not vnacquainted with the waies of men, with their desires, ende∣uours, and actions: and hee loueth those who with a faithfull heart addict themselues to weldoing, and will incline the affe∣ctions of men, whose kindnesse is worth any estimation, to be kinde vnto them: and he will also requite to hurtfull and ma∣lignant miscreants their owne measure, according to our pro∣uerbs, Selfe doe, selfe haue: also, He that doth watch harme, shall not faile to catch harme. And notwithstanding that their mischieuous designes take none effect, (as Balaam could not obtaine his purpose to curse Israel) yet the very attempt, yea the desire shall not escape without punishment, which shal be inflicted vpon them in due season.

Verse 28. Hee that trusteth in his riches, shall fall: but the righteous shall florish as a branch.

HE that so reposeth vpon his wealth, as that for loue, and desire thereof, he is willing, and in confidence thereof he

is bold to sin against God; he which hopeth it will keepe him from troubles, or rid him out of troubles, or any way conferre happinesse to him, this man shall surely be brought down, and fall into mischiefe. And so by the same proportion, shall all those which trust to men, or to wit, or ••o any other creature. On the other side, iust men are all on the mending hand; they are well planted, they grow in a fruitfull ground by the riuers of water, they haue the Lord Iesus Christ for their roote, they haue God the Father to dresse and keepe them, and therefore they shall florish as a branch which groweth and hath greene leaues. The drought of aduersitie shall not hurt thē, the dewes of wholesome prosperitie shall not faile them. They shall haue safetie for their bodies, graces of their soules, competency for their state and all good furtherances for their euerlasting glo∣rie. Thus standeth the opposition: The wicked trust in their riches and they shall fall like rotten boughes; but the righte∣ous trust in the Lord, and they shall grow like flourishing branches.

Vers. 29. Hee that troubleth his owne house shall inherit the winde, and the foole shall be seruant to the wise in heart.

HE is said to trouble his house, which doth mispend his goods, and misguide his affaires, and misgouerneth his people that dwell with him. That either doth corrupt them with sinfulnes or molest them with frowardnes, or afflict them with miserie. When he either maketh them patients to beare the burthen of his follie, or agents to commit follie with him. He shall inherit the winde, that is, shall bring all to nothing. His substance shall flie vp like smoake into the ayre, and no∣thing bee left to maintaine him on earth. And when all his goods are gone, his libertie must goe after. This foole shall shall be seruant to the wise in heart, that is to one who is more prouident, discreete and carefull for his state and household. They were wont in great wants to sell themselues for ser∣uants, as the Egyptians did in Iosephs time. And for great debts* 1.140 to bee taken by the creditors, and either made their bond∣men,

or else sold to others. And one of these, saith he, is like to be the case of this vnthriftie trouble-house.

Vers. 30. The fruit of the righteous is as a tree of life, and 〈◊〉〈◊〉 that winneth soules is wise.

THe meaning of these words is, that a godly man is very plentifull in bringing forth fruit, and his fruit exceeding profitable to them that receiue it. Especially his instructions, consolations, prayers, and other spirituall means that he vseth, to conuert, or confirme the harts of his brethren. And he him∣selfe also is not without the fruit of his owne fruit; which is intimated here by pronouncing him wise that winneth soules, that is, which with desire and endeauour faithfully and dis∣creetly, by Gods owne meanes, according to his place and cal∣ling either doth draw men out of their sinnes and ignorance, or else faileth of successe therein, not by his negligence, and want of loue; but rather by their stubbornnesse and want of will. And herewith the Prophet doth satisfie himselfe, what∣soeuer should bee the issue of his ministery. Now saith the* 1.141 Lord that formed me from the wombe to bee his seruant: that I may bring Iacob againe to him, though Israel bee not gathered, yet shall I be glorious in the eyes of the Lord: and my God shall be my strength. On the other side we dare not take vpon vs to iu∣stifie the hearts and states of all those which haue been occasi∣ons of any mans conuersion, if it be not their fruit: nor to er∣tenuate the efficacie of euery vnregenerate mans ministery, that his doctrine should win none to saluation. It is granted without question or gainsaying, that hee may prepare before and build vp after, and we remember not any such stint or re∣straint spoken of, but that he may also conuert, especially be∣fore his life is stained with any sinfull behauiour, that might bring his ministery into contempt. The power of preaching standeth in the ordinance of God, by the worke of his spirit, and not in the person of the messenger that doth publish it.

Vers. 13. Behold, the righteous shall bee recompenced on earth: how much more the w••••ked and the sinner?

THe matter which he is about to speak of, is both certaine and waighty, and such as concerneth euery man to looke to in regard of his owne case: and therefore he presixeth this word, Behold, to moue all to serious consideration of that which is to be said. And that is first touching the godly, that they must be corrected for their faults when they offend, euen in such manner and measure as holdeth some proportion with their offences, though not in equality, for then who should be able to abide it? The word recompence, therefore in this place is not taken for reuengement, or punishment procee∣ding from Gods indignation, but a louing chastisement, though it be sharpe, according to the threatning of parents to their children, whom they be farre from hating, or hurting: I will surely pay you for this. And that it should appeare that nothing is intended against them, for the perill of their euer∣lasting state, there is a limitation annexed, that it is to be one∣ly in the earth. Next he sheweth the condition of the wicked, that if the righteous scape not scotfree, they must in no sort bee spared, but feele more heauie and fearefull punishments, though not in the earth, yet in the world to come.

CHAPTER. XII.

Vers. 1. He that loueth correction, loueth knowledge: but he that hateth correction, is brutish.

HE that loueth instruction] Which doth apply himselfe to seeke it, by those meanes which are ordained of God for his people to bee instru∣cted by, and accepteth and maketh vse of it, when it is offered to him, he loueth knowledge, that is, hath it in due estimation, and truly desireth it, & there∣fore

shall also accordingly obtaine it. But he that hateth cor∣rection, which refuseth all instruction, but especially will not endure to be reproued, or corrected, he is brutish, a beast in a mans shape, a foole in a high degree of follie, both for an ig∣norant mind and rude behauiour, and wretched condition.

Vers. 2. A good man getteth fauour of the Lord: but a man of wicked imagination w••ll he condemne.

A Good man, which setteth his heart to deuise of goodnes, and performeth the same in practise, getteth fauour of the Lord, that is, enioyeth the assurance and comfort of his lo∣uing kindnesse in his soule, and the good effects thereof both in soule and body, and euery other way. But a man of wicked imaginations, &c. It is the description of a wicked man by a periphrasis, that he is as it were made of sinfull thoughts and purposes, and is in the middest of them.

A good man may somtimes haue euill imaginations, as Da∣uid had to destroy the whole house of Nabal, but it was the imagination of the man, and he was not a man of such imagi∣nations. He will condemne, &c. The displeasure of God again•• him is declared by the effect, he will conuince him, and finde him guiltie, that is, passe sentence vpon him, and cause execu∣tion to be done accordingly. Thus then standeth the opposi∣tion: A good man of godly meditations getteth fauour of the Lord, who therefore will saue him; but an euill man of wic∣ked imaginations, incurreth the displeasure of the Lord, who therefore will condemne him.

Vers. 3. A man cannot be established by wickednesse: but the root of the righteous cannot be moued.

SInfulnesse may seeme to serue a mans turne, but in the end it shall appeare it neuer did him good. For howsoeuer it is an occasion of lifting many men vp on hie in prosperity, yet it giueth them no sure footing in their state, but downe they fal, and then it had been better for them to haue stood still on the

ground. Wicked men often grow greater, and faster then o∣thers, but their setling is not so fast and firme, as the other part sheweth The righteous though they be not so tall and sprea∣ding vpwards, yet they take roote the stronger downwards: and though their boughes be shaken aboue, yet that will not loosen his hold beneath. This is the opposition: The vngodly shall not be established by wickednesse, but his root shall be plucked vp; but the righteous shall bee established by godli∣nesse, and his root shall not be moued.

Vers. 4. A vertuous woman is the crowne of her husband: but she that maketh him ashamed is a rottennesse in his bones.

A Vertuous woman, which feareth God, and loueth her hus∣band, and is faithfull in her calling, is a crowne to her hus∣band, she is for his honour and credit, and consequently for his profit and comfort. But she that maketh him ashamed, which either by her leaudnesse and rudenesse, doth bring him into contempt, or at least maketh him to hold downe his head, or by negligence, pride and wastfulnesse doth weaken his estate, and bringeth him to want, she is a rottennesse in his bones, that is, a torment and corrasiue to his heart, as grieuous as the ach of the bones, or corruption of the marrow, which is more painfull and incurable then an vlcer in the flesh. The Antithe∣sis is thus: A vertuous woman is the crowne of her husband, and so a great ioy and gladnesse to his heart: but a vicious woman is a shame to her husband, and as a rottennesse in his bones.

Vers. 5. The thoughts of the iust are right: but the counsels of the wicked are deceit.

GOdly men are not altogether void of thoughts that are not right and allowable: somtimes Satan casteth in mat∣ter to turne them out of the right course: sometimes their owne flesh will play it part, and stirre vp desire of commodity and praise, and pleasures, and such like in them: but these are

as the muddinesse that may be for a time in a good fountaine that is troubled: these they allow not: these they resist, and iudge themselues for; and therefore God taketh notice onely of them that are good tending to his seruice and glory, their owne saluation, and the benefit of their brethren. On the o∣ther side, the counsels of the wicked, that is, their deuices, plots, and purposes in themselues (for they are here rather the work of the minde then of the tongue, and opposed to the thoughts of the godly) are deceit, tending either to the circumuention and wronging of others, or to the cloaking and hiding of their owne sinfulnesse.

Vers. 6. The talking of the wicked is to lie in waite for blood: but the mouth of the righteous will deliuer them.

THese words are not to bee vnderstood to meane all sorts of wicked men, but such as are malitious: and their spee∣ches too, of such as they maligne, doe principally tend to the insnaring and catching of them, and that to their destruction so farre as they can effect it: if not by violence vpon their bo∣dies to the taking away of their liues, yet by oppression other∣wise to the ruine of their estate. Now the contrarie is to bee found in the godly, who vse their lips as much as in them is, to succour such as the wicked lie in waite for: either as P〈…〉〈…〉 nephew did, by discouering the practises against them, or be∣ing suters for them, or cleering their innocency. And this •••• spoken of their endeauour, and not of the euent, for that •••• many times otherwise.

Vers. 7. God ouer throweth the wicked, and they are not: b•• the house of the righteous shall stand.

WHen the state of the vngodly which are not God•• chosen, changeth from prosperity to aduersitie, it sel∣dome stayeth till they be vtterly destroyed, both themselues, and their houses: This word, are not, signifieth a slaughter and killing, as it is spoken of the murthering of the infants by He∣rod,

Mat. 2. 18. Ier. 31. 15. In Rama was a voice heard, mour∣ning, and weeping, and great lamentation: Rachel weeping for her children, and would not be comforted, because they were not. But here is more vnderstood, then the losse of naturall life, and that is, the perdition of soule and body. And yet not the ex∣tinction of either: for the soule shall neuer vanish away, nor the body for euer: they shall not find so much mercie at Gods hands. Their being shall not cease, but their comfortable and well being. They shall bee euerlasting, euerlastingly to beare the burthen of Gods wrath, and to suffer the vnsufferable tor∣ment of death and damnation. But the house of the righteous, that is, he, and those things which appertaine vnto him, shall be preserued from being ouer throwne to ruine. His soule may be assaulted with tentations, and his body afflicted with many maladies, and many blasts of crosses and afflictions may trou∣ble him sore: yea both himselfe and his estate may seeme to come to an end, but it is only as a tree transplanted, and not extirpated, or rooted out; for as much as it is set in better ground: or as an house remoued and taken downe, to be made a firmer, and more beautifull building, but fall downe and pe∣rish it doth not.

Vers. 8. A man shall bee commended according to his wise∣dome: but the froward in heart shall be despised.

AS euery one is more wise & godly, so shall he haue more true praise & honor: Somtimes, & very often the wicked shal commend him, commonly the righteous, and alwaies the Lord himselfe, but most of all at the last day, before all men, and Angels, as our Sauiour telleth vs in the 25 of Matth. Con∣trariwise the froward in heart, such whose harts reiect al good instructions and graces, shall be despised, and brought to con∣tempt among men in this life, or their faults breake out after they are dead, or be manifested before all the world at the day of the Lord. This is the opposition; He that is vpright of hart shall be commended for his wisedome: but he that is froward of heart, shall be despised for his follie.

Verse 9. He that is despised, and is his owne seruant, is better then he that boasteth himselfe, and lacketh bread.

HE that is despised, that is, of meane estate, for which the foolish proud worldlings commonly haue men in con∣tempt▪ ••nd is his owne seruant, that is▪ industrious and d••ligent by labour to prouide himselfe of things that be needfull, (and so euer they may truly bee called their owne seruants, that are faithfull in another mans seruice) is better then he that boasteth himselfe, that is, which standeth vpon his reputation, and yet lacketh bread, hath little or nothing to maintaine himselfe withall: for bread is put here for all manner of necessarie pro∣uision. He is the better man, and in the better state whom the Lord doth more regard; which doth performe the better of∣fices to his brethren; who doth eate the labours of his hands, and comfortably enioyeth the fruite of his trauailes; whose wisedome and prouidence all wise men take notice of and commend.

Verse 10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruell.

THe purpose and drift of these words tendeth to this, that euery godly and righteous man is also mercifull: and that no wicked person can possibly haue any true pitie or compa••∣sion in him. A righteous man, euery one that feareth God and is faithfull, regardeth the life of his beast, his loue and kindnes and good dealing is so plentifull to men, and especially those which depend vpon him, and be of his charge, and at his fin∣ding, that it floweth ouer also to the cattell, and creatures which he owneth or vseth or is put in trust to look to, or hath opportunitie offered to preserue from hurt or perishing. But the mercies of the wicked, those actions and waies of theirs which carrie the fairest shew and colour of mercie, are cruel••, haue crueltie mixed therewith, either in purpose or manner or euent insuing thereupon: either the hurt onely benefiting an

other: or doe a good turne to a man in a smaller matter, and mischiefe to the same, in a greater; by poysoning the soule, vnder pretence of pleasuring him by some outward commo∣ditie: or laying a baite for him, by giuing a trifle, to draw him into his net, for the ouerthrow, or impairing of his estate, &c. And if there be such crueltie in their kindnesse, in their libera∣litie, in their mercie; what is to be looked for in their hatred, in their displeasure, in their wrath and fiercenes?

Vers. 11. He that tilleth his land, shall be satisfied with bread: but he that followeth the idle, is destitute of vnderstanding.

HE that tilleth his land] Which is industrious and faithfull to doe good in any honest vocation: although he instan∣ceth in this one worke of husbandrie, a set seruice very lau∣dable and praise worthie, for the common vtilitie, and gene∣rall necessitie of it, shall be satisfied with bread, shall haue com∣petencie of all things that are needfull for him, and that with comfort and good contentation, if hee be godly and religious also, and not prodigall, or greedie of gaine: for pietie bringeth contentment: but it is as possible to fill vp a bottomlesse gulfe with water, as to satisfie a voluptuous person which deuou∣reth wealth as fast as hee getteth it; or a rauenous worldling whose heart and desire is like to hell and the graue, incessantly hungrie. But he that followeth the idle, vaine fellowes, which giue themselues to no good trade or occupation, and is idle as they are, is destitute of vnderstanding, plaieth the foole, and shall feele the smart and paine of it, with miserable and grie∣uous penurie, as wanting meanes of maintenance, and the help of friends to relieue him, and resolution of minde to vndergoe so heauie a burthen with patience.

The opposition is: He that tilleth his land is wise, and shall be satisfied with bread: but hee that followeth the idle, or is idle (for that is the meaning) is destitute of vnderstanding, and shall bee filled with pouertie. So is the supplie made: Chap. 28. 19.

Vers. 12. The wicked desireth the defence of them that be euill: but the roote of the righteous giueth it.

WHen the vngodly do come into perils, and afflictions, and troubles doe come vpon them, all their hope of helpe resteth wholly in men, and those not the godly which might direct them, or pray for them, but sinfull persons as bad as themselues, whose fauour and power they trust vnto, but in vaine, for they are deceiued by them: but the righteous are not, or neede not to bee driuen to such shifts, the Lord Iesus Christ their roote vndertaketh their preseruation, and doth not onely make a shew thereof, but effectually performeth it.

Verse 13. The euill man is snared by the wickednesse of h••s lips, but the wise shall come out of aduersitie.

AS wicked men doe maliciously abuse their tongues to the hurt of others, so also many times they ouershoo••e themselues so farre as that aduantage is taken of their words to their owne peril and hurt: they either alienate their friends, or prouoke their enemies, or expose themselues to the will and power of them that lie in waite for them, or cast themselues into the Magistrates hand, for sedicious or contemptuous speeches: finally, by committing of one absurditie, or other, they are intangled and caught, as a bird in a net, or a beast in a toyle: as on the other side the godly doe oftentimes helpe themselues out of troubles by the wisedome of their speeches. For sometimes the equitie of their cause is found out and fa∣uoured by reason of their forcible and good arguments vsed and pressed in their apologie▪ sometimes their mild behauiour and softnes of speech much worketh vpon their aduersaries, being not implacable, to pacifie their displeasure, and to miti∣gate their fiercenes: sometimes friends are solicited, and per∣swaded by their wise discourse to stand in their defence, or to intercede for them: and alwaies their prayers to God are ef∣fectuall for their helpe and succour.

Verse 14. A man shall be satiat with good things by the fruite of his mouth, and the recompence of a mans hands shall God giue vnto him.

A Man shall be satiate with good things, &c. That is, shall be recompensed by the Lord with great blessings, for the good vsage of his tongue, when hee speaketh to Gods glorie, and the edification of his brethren, or for iustice and equitie in the behalfe of them that are wronged, and iniuriously dealt with. He will stirre vp men to loue him, and shew kindnesse vnto him, yea those sometimes which be of great place, and able to doe him much good, as it is said, he that loueth purenes of heart, for the grace of his lippes the King shall be his friend, Prou. 22. 11. But especially hee himselfe will bestow vpon him all good things for this life, and graces for euerlasting life, and glorie for life euerlasting. And ••he recompence, &c. And so shall euery mans good workes be also rewarded with mercie and fauour, though there be nothing in them of desert and merit.

Verse 15. The way of a foole is right in his owne eyes, but hee that heareth counsell is wise.

THe way of a foole] The wicked course and behauiour of a sinfull person, whom God reputeth a foole, (for it is not vnderstood of an idiot, as may appeare by the comparison be∣tweene them, chap. 26. 12. Scest thou a man wise in his own con∣ceit▪ there is more hope of a foole then of him) is right in his owne eyes; he liketh of it, and alloweth himselfe in it, as safe & good for him to walke in, and consequently reiecteth all good ad∣uice, and admonitions: But he that heareth counsell which sus∣pecteth his owne iudgement, and receiueth direction from them that are wise and godly, and obeyeth it, he is wise, shew∣eth the wisedome that he had before, and learneth more, and findeth the fruite of it by good effect.

Verse 16. A fooles wrath is made knowne the same day, but a prudent man couereth shame.

THe meaning of the holy Ghost is not to condemne all kinde of anger: for it is one of the powers of the soule which God created as an ornament in men, and godly anger is a part of Gods image in him, and a grace commended in Moses, Elias, Elisha, and our Sauiour himselfe, and hee that is alwaies altogether destitute of this doth prouoke God to bee angrie with him, for want of zeale and hatred of sinne, but it is a passionate anger that is here reproued, which is not a power of the soule but an impotencie. He that conceiueth the other is an agent, and doth a seruice to God: but hee that is mo••e•• with this, is a meere patient, and sinne hath in that case preuai∣led against him. Now it is said that a foole will be knowne the same day, that is, suddenly and speedily, as soone as he is pr••∣uoked, he will shew it by out cries, reuilings or threatnings, •••• other such like signes of choller: But a wise man, so farre as his wisedome worketh, and his naturall corruption and infir∣mities breake not out, will hide shame, that is, will suppres••e his anger, and passe by the iniuries offered to him, and not dis∣grace himselfe by returning reprochfull speeches to him that hath done him the wrong.

Verse 17. He that speaketh truth, will sh••w righteousnes▪ 〈◊〉〈◊〉 a false witnesse vseth deceit.

HE that speaketh, ordinarily in his common speech, th•• which is true, will shew righteousnes, that is, will carrie himselfe iustly and further righteousnes with his testimo••ie, when he shall be publikely called thereunto▪ But a false wit∣nesse, a false man becomming a false witnesse, will vs•• d••••eit, 〈◊〉〈◊〉 make a shew of truth, and peraduenture vtte•• 〈◊〉〈◊〉 part there∣of, but with such craft and cunning, as shall ••e co〈…〉〈…〉 •••• righteousnes, and hurtfull to any good cause. For the loue•• the truth causeth the one to vtter it constantly in pri••at••, and

therefore he will with good regard promote the same in pub∣like, where it is more to bee honoured, and will doe the more good: and the other being an enemie to equity and iustice, cannot easily be induced to deale faithfully, and soundnesse for the same.

Vers. 18. There is that speaketh words like the pricking of a sword: but the tongue of wise men is health.

THere is, a brood and companie of sinfull fooles, which speake words like the prickings of a sword, that is, dange∣rous and pernitious, which pierce deeper to the hurt of mens names and states then the edge and point of a sword doth to ones body. But the tongue of the wise is health, their speeches are wholesome and helpfull both to themselues and others. The former sort are as cruell and hurtfull manslayers who a∣buse their weapons to sheading of blood, and the latter as mercifull and helpfull Surgeons which addresse themselues to bind vp wounds, and apply plaisters for the curing thereof, to the preseruation of mens liues.

Vers. 19. The lip of truth shall be stable for euer, and a lying tongue but for a moment.

THe meaning is, that such as speake the truth in vpright∣nesse will not varie in their talke, but tell the same tale a∣gaine, and bee like to themselues in that which they shall say, whereas liars be in and out, affirming and denying, and spea∣king contradictions in the same matter. The true man is made stable and constant in his testimonie and assertions, partly by exercise, in that it is his custome to vtter nothing but verity: partly by his affection, which cannot brooke variable affirma∣tions; partly by the benefit of memorie, which is much con∣firmed by the vnchangeable matter of truth which he first de∣liuered: and of all these helpes the liar is destitute, and there∣fore it is no strange thing to find him so vncertaine, and vari∣able in his sayings.

Vers. 20. Deceit commeth to the heart of them that practise mischiefe, and ioy to the counsellers of peace.

DEceit commeth to the heart, &c. That is, sorrow & griefe commeth to the harts of them that plot mischief against others by aduice or attempt, when they shall find themselues deceiued in their deuices. For as much as they are often de••e••∣ted of their purposes, their power failing their willes; where•••• they conceiued some notable exploits of hurt, and trauelled with villanie, they bring forth a lie, and see all their pro••ects frustrate, when that which they absolutely presum••d of, is t••∣tally preuented. And be it that they succeed in their attempts according to their desires (as Achab seemed to get as good an estate in Naboths vineyard, as counsel could deuise (yet the consequent therof faileth, the euent of it is nothing answera∣ble to their precedent hopes, they looked for glory▪ and ••••t with shame, they concluded of comfort and felicity, and find nothing but vexation, trouble and miserie. But such as vse their thoughts and words to moue men to bee at peace with God and their neighbours, and to walke in the way of peace and good prosperity, shall not faile of the comfort of their faithfull and wholesome counsell. For God will blesse them, and me•• will loue them, and their owne consciences will con∣tinually minister matter of ioy and consolation vnto them.

Vers. 21. The punishment of iniquitie shall not befall the iust, but the wicked are full of euill.

AFflictions and corrections may come vpon the righte∣ous, but no reu••••ging curse tending to destruction▪ as if they were abiects. Wholesome medicines (such as crosses are to the godly) are not wont to be ministred in hatred, and with purpose to kill, but in mercy and loue, for recouerie of health, and conseruation of life. But the wicked are full of euill, both of guiltinesse and continuall practise: according to the cor∣ruption of their hearts, which the righteous are purged from,

and therefore also of those punishments which the righteous escape.

Vers. 22. The lying lips are abomination to the Lord: but they that deale truly are his delight.

THe sense is plaine enough of it selfe, if the supply be made of that which is vnderstood in both clauses. The Lord abhorreth lying lips, that is, those persons that abuse their lips to lying, which will also be false in their deeds: and he is well pleased with them that deale faithfully, which will likewise be true in their words. And by this saying, the spirit of God doth intimate the wretched and damnable estate of those which vse falshood ••n their speeches and actions: for what can tongue expresse, or mind apprehend, more horrible & hideous, then Gods indignation, proceeding from the g••eatnesse of his ha∣tred, when hee hath a creature in per••ect detestation? And therefore also on the other side, the blessed condition of iust and true men is notified, with whom the Lord is so well plea∣sed, as that hee respecteth them with singular contentment, they are his fauorites most de••re vnto him, his ioy and plea∣sure is in them, and then what euill can befall them, or what good, that is truly good, can be detained from them?

Verse 23. A prudent man concealeth knowledge: but the heart of fooles publisheth foolishnesse.

A Prudent man▪ he that is of good discretion, & hath lear∣ned to be warie & circumspect, concealeth knowledge, not that he shutteth it vp altogether, without any vse or bene∣fit of it to others: for that were contrary to the profession which the Prophet maketh of that wherein euery godly man ought to follow him; I haue not hid thy righteousnesse within my heart, but I haue declared thy truth and thy saluation; I haue not concealed thy mercy and thy truth from the great con∣gregation. Psalm. 40. 10. And that were contrary to the testi∣monie which is giuen of wise men, Chap. 15. 7. The lips of the

wise doe spread abread knowledge. But he will obserue all good circumstances of speaking, that it ••ee in time and place, when good opportunitie doth require it, and good effect is like to be wrought by it. And contrariwis•• the heart of a foole which leadeth his tongue (for guide it hee doth not) doth set the tongue on worke either to vtte•• bad matter, or that which is good in bad manner that euery man may see the follie which is in it.

Vers. 24. The hand of the diligent shall beare rule: but the deceitfull shall be vnder tribute.

THe hand of the diligent, that is, diligent men who vse their hands, or other members of their bodies, or else their minds to some honest and profitable trauel according to their calling shall beare rule, and attaine to some good place of esti∣mation. But idle persons whom want and other occasions draw to deceitfull courses to shift for themselues, as wee haue shewed in the fourth verse of the tenth chapter, shall bee made vnderlings, and brought into subiection and seruilitie, if not of authoritie: for notwithstanding that diuers of them haue not power to command, or to punish, yet they are so much regarded and feared for their vprightnesse, as that their superiours oftentimes as well as their inferiours, bee afraid to fault in their presence, and are more willing that greater per∣sonages should haue knowledge of their offences then they. So then their diligence is a meanes either to promote them to great place, as many times it commeth to passe, or else to win them credit and reuerence in lower places.

Vers. 25. Heauinesse in the heart of a man doth bring it downe: but a good word reioyceth it.

HEauinesse of heart, that is, such sorrowes or feares as are not godly, and effects of faith, but proceeding from infi∣delitie, or carnall respects, especially being excessiue, doth bring downe the heart, not humbling it kindly, so as pride

may be taken away, but either filling it with discouragement, or distemper, against which the Prop••et wrestled with sundry conflicts: Why art thou cast downe my soule and art vnqui•••• or tumultuous within me. Psal. 42. 5. Now withall hee prescri∣beth the remedie whereby this disease of hurtfull sorrow and pensiuenesse may bee cured, and that is with good words. For the comfortable speech of a friend, but especially the wholesome word of God, declaring the remission of si••s, and the fauour of God, expelleth the heauinesse of the heart, and and refresheth it with ioy and comfort.

Vers. 26. The righteous is more excellent then his neighbour, but the way of the wicked will deceiue them.

THe righteous▪ that is, euery godly man who hath attained to vprightnesse▪ though not to p••rfection of righteous∣nesse, is better then his neighbour, is better beloued and graced of God, and more esteemed of godly wise men, and hath that in him which maketh him more commendable then any other that is vnrighteous and sinfull: and so his way is answerable to his hope. But the wicked desiring, and seeking, and expe∣cting an excellencie aboue others, are notwithstanding con∣temptible, and grow in time to bee contemned, and so their way deceiueth them.

Vers. 27. The deceitfull man ros••eth not that which he tooke in hunting: but the riches of the diligent man are pretious.

THe deceitfull, &c. That is a prouerb••all kind of speech, signifying that they sh〈…〉〈…〉 not enioy nor haue the benefit of that which they get by craft and falshood. If the whole si∣militude be fully set downe, the meaning will the better ap∣peare. Euen as hunters many times when they take a prey, yet tast not of it, nor fare the better for it; (for dogs may eate it vp, or some other occurrent may fall out to depriue them of it, as many lets come betweene the mouth and the morsell) so vniust and deceitfull men, though they attaine to wealth and

riches, may bee assured that they shall neuer haue any sound profit or comfort by them. Where by the way may b••e seen the different end of the hunting that was vsed in those daies, and of this which is practised of many in our times. They made it an exercise for profit, and thereby as it may appeare, proui∣ded food for themselues, and the families wherein they liued, as is to be seene in the example of Esau himselfe, who vsed to bring home venison to his father. But it is ordinary now with diuers to bestow a great part of their time to hunt meerely for pleasure, without any commodity. They voluntarily defraud themselues of the prey which they take, their housholds haue not the better cheere by their hunting, but the worse. They consume themselues, and wast their goods, and impouerish their wiues and children, by following their sports, and neg∣lecting their estate: by feeding so many dogs, as that thereby they faile both of care and ability to prouide for their people. But the riches of the diligent are pretious: that is, those things which they that are both faithfull and industrious doe gaine and get by lawfull meanes,, shall doe them good, and serue for their comfort.

Vers. 28. Life is in the way of righteousnes, and in that path∣way there is no death.

LIfe, &c. The meaning is, that they which are righteous me iustified by the merits of Christ, & sanctified by his spirit▪ & obediēt to his wil in working that which is agreeable to his word, are in state of life euerlasting. The life of grace they haue possession of already; the life of glory is assured to them by the life of grace: whosoeuer hath the one, can neuer fa••le of the o∣ther. And therefore it is said that there is no death in that part. They are deliuered frō the first death, which hath power ouer all sinful men in this world: and they shal neuer come into the second, which is the portiō of reprobates in y^e world to come. And this is confirmed by the testimony of Christ himself, say∣ing, Verily, verily▪ I say vnto you, he that heareth my word, and beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death to life.

CHAPTER. XIII.

Vers. 1. A wise sonne hearkeneth to the instruction of his father: but a scorner will heare no rebuke.

A Wise sonne, that is, a godly and prudent child of either sex; male, or female, sonne, or daughter, will receiue, obserue and obey the good les∣sons and counsell both of father and mother. But a scorner, that is, an obstinate sinfull per∣son, will heare no rebuke that is, he will bee so farre from pro∣fiting by the reproofes of any, though he be a friend, though a brother, though a most tender father, that he will not so much as brooke or beare it, without contempt at the least, of the par∣tie which rebuketh him; little regardeth he who admonisheth him, though hee haue neuer so great authority: or of what faults, though they be neuer so manifest, or hainous, or dange∣rous; or with what mind, though out of greatest loue, and for his greatest good: or in what manner, though most mildly, and with all lenity and kindnesse.

Vers. 2. A good man shall eate the fruit of his mouth: but the soule of the transgressors, violence.

THe meaning of the first part of this verse is, that godly men shall be blessed, both for, and by their gratious, wise, and seasonable speeches: and consequently for their religious and righteous behauiour; and to this in the other part is op∣posed the condition of the godlesse: that their soules, that is, themselues, at least in their soules, shall bee required with vio∣lence for their cruelty, and other euill deeds which they haue done: and consequently for their wicked words which they haue spoken. So it is all one in sense with the fourteenth verse of the twelfth Chapter, where it is said: that a man shall be sa∣ciate

with good things by the fruit of his mouth; and the recom∣pence of a mans hands, shall God giue vnto him.

Vers. 3. He that keepeth his m••uth, keepeth his life: but de∣struction shall be vnto him that openeth his lips wide.

HE that keepeth his mouth] Which is considerate and wa∣rie in his words, neuer speaking but when he ought no•• vttering any thing but which is true and conuenient; he ke••∣pe••h his life, prouided for his safety, peace and quietnesse. B•• he that openeth his lips, or s••rideth too wide to leaud speaking (for so the word signifieth) as a har••ot prostitutes her selfe, o•• spreadeth her body to filthy companions. Ezech. 16. 25. de∣struction shall be to him: he is like to meet with much trouble, and at one time or other, to be quite ouerthrowne and come to vtter ruine, as a thing broken to peeces and made good for nothing.

Vers. 4. The sluggard lusteth, but his soule hath nought: b•••• the soule of the diligent shall be made fat.

THe sluggard lusteth] That is, negligent and idle persons haue strong affections to riches and credit, and all thing•• which are in request & estimation, but his soule hath nought, they goe without that which they long for, their wishes g•• no wealth, they faile of their desires, through the want of co••∣stant endeauours to effect them. But the soule of the dilige•• shall be made fat, that is, the industruous persons themselues which painfully labour in some honest vocation, shall all be•• competently prouided for, and many of them diuers ti••es shall attaine to plentie and abundance. For soule in the Scrip∣tures is often taken for the whole man, and fatnesse for a goo•• estate and prosperity.

Vers. 5. A righteous man hateth a false matter: but it c••∣seth the wicked to stinke, and be ashamed.

THe meaning is, that all that are truly iust and godly, wil 〈◊〉〈◊〉 from bad causes, words and deeds, with ha••ed

thereof, so farre as they appeare vnto them to bee vnlawfull. At least it is the dutie of all good men so to doe, though som∣times peraduenture they faile in practise But contrariwise the wicked doe not so, but take pleasure in sinfulnesse, and there∣by are brought to disgrace and reproch, especially in the sight of God and good men, and oft also ordinarie men, such as are meerely ciuill, yea vngodly men and sinners doe loathe them, and speake euill of them for their leaudnesse. Thus standeth the opposition: The righteous hateth a false matter, and ther∣fore gaineth reuerence and honour: but the wicked loueth a false matter, and therefore is made odious and shamefull.

Vers. 6. Righteousnesse preserueth him that is vpright in his ••ay: but wickednesse ouerthroweth the sinner.

RIghteousnesse, &c.] That is, Gods fauour, grace & good∣nesse for righteousnesse, and by it doth protect both the bodies and soules of such as are of a sincere heart, and holy be∣hauiour. And wickednesse ouerthroweth the sinner, or man of sinne, as it is in the original text, it is alwaies a cause by desert, ••nd many times a meanes by occasion to draw downe misery ••nd destruction vpon him. For the Lord doth deale with men ••ccording to their waies, establishing the iust and righteous, ••nd casting downe into miserie such as bee stubborne and re∣••ellious, according to the saying of the Prophet: With the* 1.142 ••ercifull thou wilt shew thy selfe mercifull, with an vpright ••an thou wilt shew thy selfe vpright, with the pure thou wilt ••hew thy selfe pure, and with the froward thou wilt wrastle.

Vers. 7. There is that maketh himselfe rich, and hath no∣••hing: and that maketh himselfe poore hauing great riches.

THere is, &c.] That is to say, diuers men take diuers vn∣lawfull courses concerning their estate. Some boast them∣selues to be rich, when they haue nothing: being poore and in debt, they make shew of great wealth, by keeping a great ••ort. Others, faine themselues poore, when they haue great sub∣stance,

they complaine of want, and goe barely, and fare hard, and would make the world beleeue that they are nothing worth at all.

Vers. 8. The riches of a man are the ransome of his life: but the poore heareth not the rebuke.

THe meaning of these words seemeth to be, that howsoe∣uer there is in diuers respects very good vse of wealth and riches, yet many times they bring danger to the owners thereof, who are driuen to deaprt with them for the preserua∣tion of their liues. And though pouerty bee not without sun∣drie inconuemences, yet poore men are more free from the contentions of enuious persons then those of higher place and degree. Notwithstanding, it commeth not to passe alwaies ne∣cessarily, that euery rich ••an is brought into such trouble, no•• that euery poore man escapeth from all rebukes and molesta∣tions, but he speaketh of that which oft befalleth the one, and seldome the other, especially in regard of his estate.

Vers. 9. The light of the righteous shall reioyce: but the can∣dle of the wicked shall be put out.

THe light of the righteous] That is, the good estate & pro∣sperity of godly men, reioyceth, is stable & encreasing: as i•• is said of the sun, from whence the similitude is taken, that he reioyceth like a mighty man, to run his course. And likewise here is ioy ascribed to it in respect of the effect, for that it maketh righteous mē not without due cause to be ioyful. ••ut the can∣dle of the wicked, their wealth, credit, dignities & pleasures, o•• whatsoeuer fleshly men haue in admiration, or delight in, are but like to a candle light in comparison of sun-shine, & shal be put out: euen suddenly bee taken from them, or by degrees, in continuance of time consume away, & vanish to nothing. The opposition standeth in this manner: The light of the righteous endureth for eu••r, and therefore is full of ioy: but the candle of the wicked will soone be put out, & therfore is full of sorrow▪

Verse 10. Through meere pride doth man make contentions; but with the well aduised is wisedome.

ONly by pride] That is, wheresoeuer strife groweth, there is pride, at least in one of the parties contending: if not on both sides. Sometimes it stirreth vp men, and imboldneth them to offer wrongs: sometimes imbittereth men; and ma∣keth them wayward against the right: sometimes it causeth the one to be carelesse of dealing according to equitie, and the other to be impatient of bearing any iniuries. Yet notwith∣standing this condemneth not all kinde of contending, but the frowardnes of the faultie persons in it. It is lawfull to giue a rebuke and c〈…〉〈…〉ection, if it be done vpon good grounds, with an vpright heart, and in due manner, though it be the occasion of some iarre or debate, and hee onely is to be blamed, which receiueth not the admonition. And so to stand in the cause of God is commendable, (for the Prophet reproueth them that contend not for the truth) and they are to bee charged with the* 1.143 sinne of contention, which oppose themselues against good causes. Neither are such here to be taxed as defend their state, or by the helpe of the Magistrate and lawes, against those which goe about to defraud or defame them. Neither yet are they to be reproued by this, that follow suites against malefa∣ctors to bring them to iust punishment. Prouided alwaies, that in these cases the cause be waightie, their proceedings equall, and their hearts free from all malice and reuenge. But with the well aduised is wisedome, they which haue discretion and iudge∣ment in themselues, or bee willing to hearken to aduice and counsell of others, will beware of vnnecessarie controuersies. The opposition is this: Onely by pride and follie doth men make contentions: but with the well aduised is wisedome and humilitie to follow peace.

Verse 11. The riches of vanitie shall diminish: but he that ga∣thereth with the hand shall increase them.

GOods ill gotten, and wealth attained vnto by vnlawfull meanes, shall not prosper, but either waxe lesse and lesse,

or per••sh together on a sudden, or at least depart from the vn∣iust owner, and become another mans: but hee that vseth ho∣nest labour and diligence, doth take the right way to thriue, and daily to grow richer. Falsehood, and iniustice, vsurie, and other such like noysome courses, are commonly preferred be∣fore the best and most profitable vocations, as seeming to promise the greatest commodities; and manuall trades are out of request, for that they require paines, without likelihood of any ample recompence; but Gods curse pursueth, and at last o∣uertaketh those deceitfull people, and euill workers, and either strippeth them of their liues, or of their substance, according to the threate: As the Partridge sitteth on egges, and hatch∣eth them not; so he that getteth riches, and not by right, shall leaue them in the middest of his daies, and at his end shall be a foole. And his blessing so prospereth those his diligent ser∣uants, that their wages and estate is augmented much aboue that which was expected.

Vers. 12. The hope that is deferred, maketh the heart sicke: but when a desire commeth, it is a tree of life.

THe hope deferred] That is, whē the thing hoped for, is not obtained according to his expectation that hoped for it, but is put off from one time to another, it bringeth great griefe and affliction: but when the desire commeth, when a man hath that which hee long wished for, it is a tree of life, that is, very pleasant and comfortable, and healeth the spirits which were weakned by the former delay: especially, if the prayer of faith haue preuailed with God to obtaine the gift as a pledge of his fauour, as Abrahams did for Isaac, and Isaacs did for his sons, and that of Hannah for Samuel.

Verse 13. Hee that despiseth the word, hee shall be destroyed, but he that fear••th the commandements, he shall be rewarded.

HE that despiseth the word, &c.] That is, euery one is in a dangerous case, and at least certaine to perish in the end,

who contemptuously reiecteth the holy Scriptures: which be∣cause the Lord doth as it were speake in them, and declare his will by them, are called his word: and that for the perfect a∣greement and consent of all the parts, is set downe in the sin∣gular number, as if it were but one. Neither is this punishment threatned only to the contemners of the bookes, and senten∣ces, and texts of the Scriptures, but likewise to the despisers of the ministerie thereof. But he that feareth the commandement, which reuerenceth, and loueth, and maketh conscience of the whole doctrine of God, hee shall bee rewarded with peace, and blessings of this life, and glorie and blessednes in that which is to come.

Verse 14. The doctrine of a wise man is a welspring of life, to depart from the snares of death.

THough the meaning of these words hath been shewed, and prosecuted alreadie in the eleuenth verse of the tenth chapter, yet we will adde somewhat to the explication there∣of. When it is said therefore that the doctrine or instruction of a wise man is of such force, it is to be vnderstood of whole∣some and sound doctrine, such as he receiueth from God, and deliuereth to his brethren; for wise men sometimes draw their instructions from their errors, and now and then from grosser corruptions: as Dauid did, when hee gaue direction to Ioab, how he should cause Vrijah to be made away. And as the les∣son ought to be sound for the matter; so must it be reasonable for the manner: as spoken in due time; in meete place; and fitly applied: wherein Ioabs friends much failed, though o∣therwise the men were godly, and their words very true and waightie. And yet further to these must be added of his part, that will drink of this liuely fountaine; an attentiue eare, and beleeuing heart to heare and embrace the doctrine. And then it will be constant, and not dried vp like ditches or ponds, that are fed with raine water: it will be comfortable, and refresh the hearts of them that are in affliction: it will be profitable, and make them that receiue it, fruitfull: it will be necessarie

and forcible to deliuer them from sin and destruction, though therein the similitude be altered: for that is meant by turning from the snares of death.

Vers. 15. Grace giueth good successe: but the way of the trans∣gressors is rough.

GRace] That is, the worke of Gods holy spirit, begetting pietie and righteousnes, doth giue good successe: it maketh good men to deale wisely and prosperously in all their affaires. But the way of the transgressors is rough. Their life is vnhappie and full of many vexations. The sense and opposition standeth thus: Grace giueth good successe, and therefore the way of the obedient is plaine and comfortable; and sinfulnes bring∣eth euill successe, and therefore the way of the disobedient is rough and troublesome.

Verse 16. Euery wise man worketh by knowledge: but a foole laieth open his follie.

EVery wise man] Whosoeuer is prudent, worketh by know∣ledge: enterpriseth and manageth his affaires discreetly and with iudgement: and so declareth his vnderstanding. On the contrary side, he that is vndiscreete and foolish, goeth rash∣ly and rawly about his businesse, and so bewrayeth openly, and publisheth abroad his ignorance and foolishnes. So both sorts make manifest what they are, and what is in them, by the con∣stant course of their waies, and proceedings, and not by some one action, or a few workes. Although wisedome be neuer de∣ceiued in any matter, yet wise men are sometimes, and both faile, and fault as well in that which they doe, as in the words which they speake, as the blemishes of Dauid, Salomon, and many holy men recorded in the Scriptures doe shew. And some things the wickedst sinners haue well acted touching the matter, and externall circumstances, but neither with a good conscience, nor constancie.

Vers. 17. A wicked messenger falleth into euill, but a faithfull ambassadour healeth.

A Wicked messenger] Or seruant, which either vndertaketh vnlawfull errands, or seruices, as Rabshakeh did, when he was sent by his master to blaspheme and defie the Lord and his Church; or dealeth vntrustily with them that vse him in a lawfull businesse, or is iniurious to them to whom he is sent, either by concealing any thing from which were fit for them to heare, or adding any thing which were meet to be suppres∣sed, or doing his message in vndecent manner, or returning an answere so as may turne to their hurt: hee shall fall into euill: Gods heauie hand and iudgements by one meanes or other, shall sooner or later, light vpon him, as the two churlish and imperious captaines sound with their fifties, which were sent for Elijah. But a faithfull ambassadour or messenger, he that faithfully performeth his charge, whether publike or priuate, doth heale, is a meanes and instrument of good to his master, whose minde he freeth from feares and griefes, and so healeth the maladies thereof, as a Physitian cureth the diseases of the body. He is also helpfull to them, to whom he is sent, by deli∣uering comforts comfortably, and lenifying that which is harsh and sharpe, and mending that which is amisse, and by loue and discretion pacifying contentions, and furthering peace; whereupon by consequence he also procureth his own comfort. So standeth the opposition: A wicked vnfaithfull messenger hurteth, and therefore shall fall into euill: but a godly faithfull messenger healeth, and therefore shall receiue good.

Vers. 18. Pouertie and shame shall be to him that refuseth in∣struction: but he that regardeth correction shall be honoured.

POuertie, &c.] Euery one that reiecteth knowledge, or the meanes whereby it is to be obtained, shall either faile to get wealth, or not long keep it, or haue it and hold it in iudge∣ment,

without the vse and comfort. And as he shall be needy, so shall he also be base, shame shall come vpon him, and couer him. Some are made contemptible and vile by pouertie and want, and some by the filthinesse of their sinnes though they abound with wealth. They may haue riches, but not honour: they may haue cap and curtesie, but not reuerence and esti∣mation. But he that regardeth correction: which hearkeneth and yeeldeth obedience to wholesome counsell, and profiteth by chastisements, shall be honoured: shall either attaine to ri∣ches and preferment: or be of good account, and well thought of (especially among the wise & godly) in a meaner conditiō.

Verse 19. A desire when it commeth is pleasant to the soule: but it is abomination to fooles, to depart from euill.

THis sentence dependeth vpō the verse afore going, where the promise in the latter clause of that, is amplified by the effect in the former of this: for here it is said, that he which re∣gardeth correction shall be honoured; and here it is added, that when such a desirable gift is bestowed, he shall haue ioy with his honour, which obtaineth it. And the threatning in the for∣mer clause of that, is aggrauated by the cause in the latter of this: for there it is said, that pouertie and shame shall be to him that refuseth instruction; and here it is proued to be iust and equall, that it should be so, because he is wholly deuouted and giuen ouer to wickednes. The coherence and agreement of one part with the other will be the more euident, if that be supplied which is vnderstood in both. It is abomination to wise men to continue in euill, and therefore the desire accom∣plished will delight their soule: and it is abomination to fooles to depart from euill, and therefore the punishment inflicted will torment their soules.

Verse 20. Hee that walketh with the wise, shall be the wiser▪ but he that vseth the companic of fooles, shall be the worse.

BY walking here with the wise, is meant the society & con∣uersation with wise men▪ & that is a means of knowledge

and vertuous behauiour to them that haue, and vse the oppor∣tunitie of it, and so thereby they are made the better: wheras on the other side, they that associate themselues with sinfull fooles, and ioyne in fellowship with the wicked, are more cor∣rupted with sinne and follie, and so become the worse. For great is the force of company and example, of daily parle and conference. The words of good men are medicinable against vices, and their piety, sobriety, patience, humility, loue, kind∣nesse, and other vertues are a shining light to shew their asso∣ciates the way to all goodnesse, and as a guide to conduct them therein: and the mouth of sinners doth breathe out poy∣son and ••nfection, and all their waies no lesse contagious to such as adioyne themselus vnto them, then the leprosie or pe∣stilence.

Vers. 21. Euill pursueth sinners: but that which is good re∣wardeth the iust.

BY eu••ll, is meant the punishment of sin which is resembled to the reuenous, strong, and swift kind of creatures, and wicked men, to them that are weaker, and slower, and so cha∣sed by them, and made their prey. Now as affliction and mi∣sery will in this manner come vpon the vngodly, as the wa∣ges of their rebellion, so blessings and comfort shall come to the vngodly, as a recompence of their obedience. So that Both good and bad are followed, and shall surely bee ouerta∣ken, the one with plagues, and the other with mercies; and neither sort knowne how many they are, or of what kinds, or when they will come, or where they shall find them: but the wicked may iustly dread the worst to bee punished by them, when they shall be most burthenous vnto them, and the god∣ly may looke for the best, to bee blessed therewith in the fittest season. For so we reade in another place: The wicked worketh* 1.144 a deceitfull worke: but he that soweth righteousnesse shall receiue a sure reward. So righteousnesse leadeth to life, and hee that followeth euill, seeketh his owne death.

Vers. 22. A good man shall leaue inheritances to his chil∣drens children: but the riches of the sinner is laid vp for the iust.

THe meaning is, that the godly person not onely himselfe enioyeth his goods whilest he liueth: but when he dieth, leaueth the same to his children; in such sort, as that also their children through Gods mercy inherit the same. Againe, the wicked man is so farre off from leauing his goods to his poste∣rity, as that by Gods prouidence they oftentimes are rolled from him vpon the righteous person; who is as it were his heire against his will. Yet this is not so to be taken, as though it held vniuersally & perpetually in euery person. Many good men haue no children at all; many good men haue no chil∣dren su••uiuing them: many good mens posterity endeth in their immediate issue: many good men leaue their chil∣dren poore & in meane estate. So on the contrary side, diuers wicked men leaue their lands and riches to their owne chil∣dren, though impious also like their parents: and they conuey them to their seed after them, which in like manner possesse them; as the Prophet saith in the Psalm. Thou fillest their bel∣lies with thine hid treasure: their children haue enough, and leaue the rest of their substance for their children. But he spea∣keth of that which commeth often to passe, though not al∣waies, and which are the readiest meanes for such effects. Hee that would prouide well for his posterity, cannot find out any way so good for his childrens estate, as to bee godly himselfe. And if the Lord withhold that blessing from him, hee may re∣compence it by making his children inheritors of grace and saluation: and if either hee giue him no children, or children of no piety and goodnesse, hee will vndoubtedly counteru••••le it with encrease of heauenly gifts and glory for his owne soule. And he that giueth himselfe to iniquitie and sin, doth as much as in him lieth, to subuert both his estate and familie: and if that both stand, notwithstanding the course hee taketh, to bring them to ruine, then as Dauid said in the forecited Psal. his portion is onely in this life, and his punishment reserued to be the larger in the world to come.

Vers. 23. Much food is by tillage for the poore: but some are consumed by indiscretion.

BY food, he meaneth all such things as are needfull for the vse of mans life; and by much, he vnderstandeth a fit and competent measure; which diuers times groweth to be large and ample. And this doe poore men often attaine vnto, when they are prouident, and diligent in managing their affaires; and by name in the worke of husbandrie: and so it holdeth in all other honest and lawfull vocations. Now againe on the contrary side: some are consumed by indiscretion. For many a one who hath a good stocke, and faire liuings, and fruitfull grounds, by neglecting labour, and not ordering things a∣right, wasteth all that he hath, and falleth into great want and necessity. His follie, his sinne, his riot and rechlesnesse brings him to the ground how high soeuer he grew. They are like to the axe striking at the root of a tree, which the tallest top, or most spreading branches are not able to defend, but must fall downe themselues and be broken.

Vers. 24. He that spareth his rod, hateth his sonne: but hee that loueth him, chasteneth him betime.

HE that spareth his rod] Which withholdeth due correcti∣on from his child when it is needfull, hateth his son, be∣commeth his enemie, though not in affect on, yet in effect by omitting a dutie so necessarie for his welfare. But hee that lo∣ueth him vnfainedly, with a sound affection, and the loue of a godly father, correcteth him betime. The words in the Origi∣nall tongue are of great force: for this betime, which seemeth* 1.145 to be an aduerbe, is there a verbe, and signifieth to rise timely in the morning; and diligently to seeke: so that it signifieth as well the due care which good parents haue for the nurtu∣ring of their children, as their prouidence to do it in good sea∣son, whiles they bee tender and young, before they grow to strength and stomacke, and so either vtterly refuse, or little re∣gard

all fatherly correction. And that which we translate cor∣rection, doth also signifie instruction: so that the sentence may* 1.146 thus be well englished: He that loueth him hasteneth chastise∣ment, and instruction to him. And those are meet to be ioyned together, sometimes stripes with admonitions, and alwaies admonitions with stripes. For the smart of the flesh, and the paine of the body will bring small profit to the soule, vnlesse they heare their fault declared, and ••aue direction how to re∣forme it.

Vers. 25. The righteous eateth to the contentation of his mind: but the bellie of the wicked shall want.

THe righteous] All those which are religious in heart, and vpright in their waies, eate, that is, enioy all good things, as they shall not be starued through want of food, so they shal not be destitute of clothing, or lodging, or habitation, or any other thing that is needful for them: either they shall abound with plentie, or be prouided of that which is sufficient. Some∣times they haue no great store for their eyes to looke vpon, yet liuing by faith and not by sight, they haue alwaies enough for their soules to be satisfied with. But the bellie ef the wicked shall want, and their backes also very often and according to the course of the law, many of them liue in hunger, and in thirst, and in nake••nesse, and in need of all things. And albeit* 1.147 this iudgement is not executed vpon them all, yet commonly some other more heauie and hurtfull is inflicted vpon them that escape it. And of neither of them which get most, nor of them which fare best, it can be truly affirmed, that they eate to the contentation of their minds: for though they haue much 〈…〉〈…〉h in their hands, and much meate at their tables, and much wine in the bowles, yet they haue not much, nor any contentment in their hearts, for they remaine vnsatiable.

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* 1.148 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* 1.149 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* 1.150 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,* 1.151 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* 1.152 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* 1.153 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,* 1.154 and conuicted of it, and plagued for it. The same word is so taken in the booke of Kings: where Bathsheba telleth Dauid,* 1.155 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* 1.156 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* 1.157 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* 1.158 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,* 1.159 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,* 1.160 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.

CHAPTER. XV.

Vers. 1. A soft answere turneth away wrath: but a grieuous word stirreth vp anger.

A Soft answere] Gentle, milde, and peaceable spee∣ches, [turneth away wrath] pacifie the indigna∣tion of him that is displeased. Hee speaketh of that which commeth to passe most common∣ly, though not alwaies: for sometimes men of a froward and seruile disposition are the more violent, by how much they are mildlier dealt with: and sharpe rebakes pre∣uaile

most with such, to tame them with feare, which would not be intreated with faire perswasions: [But grieuous words] bitter, biting, and prouoking speeches [stirre vp wrath] not only increase it in them, in whom before it was kindled, but kindle it in them who before were kindly affected. Iacob was much indeared to Rachel, and bare much with her infirmities, and great corruptions, yet when her owne barrennes, and her sisters fruitfulnes had stirred her vp to enuie, and her enuie had made her passionate, and her passion had caused her tongue to speake absurdly, requiring Iacob to giue her children, other∣wise she could not liue, it is said that his anger was kindled a∣gainst* 1.161 her, notwithstanding his singular loue; how then would he haue taken the matter if she had reuiled him, and railed on him, if she had belied him, and charged him with perfidious∣nes, as denying due beneuolence vnto her, and defrauding her of her matrimonial right, and yet could be readie, and strange enough to beget bastards on harlots?

Vers. 2. The tongue of the wise setteth foorth good knowledge: but the mouth of fooles powreth out folly.

THe meaning is, that godly prudent men will vtter good matter, and their speeches shall carrie a grace and force with them, as being rightly placed, and wisely ordered. And sinful vngodly persons on the other side, either vomit out that which is hurtfull, false, or vaine: or else peruert and abuse that which in it selfe is true and wholesome. Good men indeede through the defect of wisdome and goodnesse, doe sometimes fault with their lips, and faile to speake that which is meete: (for the best attaine not to the fulnesse of grace, and therefore can doe nothing in complete perfection) but the wicked doe neuer speake any thing well, albeit they alwaies vtter not that which is ill. When Cayphas and Balaam were prophecying, and deliuered the words of God, yet their tongues were vn∣sanctified, notwithstanding the matter spoken by them was diuine and holy.

Verse 3. The eyes of the Lord are in euery place, beholding the euill and the good.

THe eyes of the Lord His certaine sight and knowledge. He speaketh of God according to man, attributing eyes vnto him, (which hee, being a spirit, hath not) because wee see with our eyes, and best know the things which wee see: [in euery place] wheresoeuer any man is: [behold] not onely dis∣cerne and perceiue, but purposely obserue and marke, and that continually, as the forme of the word in that participle* 1.162 importeth: [the euill and the good] all sorts of men, together with their hearts and waies. Dauid said not that which con∣cerned himselfe onely in particuler, but which belonged to all mankinde in generall: he spake not as the sonne of Iesse, but as the sonne of Adam, and for all Adams children, and that which euery one might as truly affirme for himselfe, when he directed his speech to the Lord in this manner: O Lord thou searchest me, and knowest me. Thou knowest my downe sitting,* 1.163 and mine vprising: thou vnderstandest my thought afarre off. Thou compassest my path, and my lying downe, and art acquain∣ted with all my waies. Whither shall I goe from thy spirit? or whither shall I flye from thy presence, &c.

verse 4. A wholesome tongue is as a tree of life: but the fro∣wardnes thereof is as a breach made by the winde.

THe purpose and drift of this sentence is, to declare that the course and custome of godly mens speeches is both comfortable and profitable to them which know how to make vse thereof: as was that goodly tree of life in Paradise, continually bearing fruite, so pleasant and pretious. On the contrary side, as a blustering winde, which throweth downe trees and houses, doth much harme: so a violent and veno∣mous tongue, causing troubles and calamities, is very perni∣tious and hurtfull.

Vers. 5. A foole despiseth his fathers instruction: but he that regardeth correction, is prudent.

A Foole] A wicked and vngodly childe, [despiseth] either re∣fuseth to heare, or else to obey [his fathers instruction] that admonition or counsell which his parents or other go∣uernours giue vnto him: [but hee that regardeth] submitteth himselfe vnto, and is bettered by [correction] either in words or deedes, giuen by whomsoeuer, hauing authoritie ouer him, [is prudent] sheweth wisedome, and receiueth the fruite of the same.

Verse 6. The house of the righteous hath much treasure: but in the reuenues of the wicked is trouble.

THe house of the righteous] That is, either euery righte∣ous man hath his house replenished with great store of wealth and substance, or else a lesse quantitie doth as well suffice him, God seeing it to be better and safer for him. And whereas sometimes it falleth out, that godlie men haue nei∣ther so much as others possesse, nor as themselues desire, and seeme to stand in neede of, it groweth from the defect of their godlinesse, for which the Lord correcteth them with some pe∣nurie and want, and whereby their hearts faile of that fulnesse of contentment, which more pietie and grace would worke in them.

The latter clause of this verse preuenteth an obiection that might be made against the former, in this manner: Why should righteousnesse bee commended for making the righ∣teous rich, sithence sinne seemeth to make the state of sin∣ners more prosperous then theirs? To this it is answered, that troubles are intermingled with their wealth and posses∣sions; as paines and toyle in getting, and cares and feares in keeping, and griefe and anger in forgoing of all, or any part of them.

Vers. 7. The lips of the wise doe spread abroad knowledge: but the heart of the foolish, that which is not right.

HE compareth the lips of wise men to the hands of good seedes-men, who skilfully, and in due manner and mea∣sure, at euery step doe scatter the corne into the tilth: shewing it to be a note of sound vnderstanding, to take opportunitie wheresoeuer it is offered, at home or abroad, to direct their talke to the benefit and edification of the company. On the contrary side, the wicked, out of the euill treasure of their hearts, bring forth euill things, vttering vanitie, and errours, and noysome speeches, like those that make it their worke to sow Cockle, and Tares, and Darnell, or other weeds, which are onely venomous and hurtfull. In the former part of the sentence, the heart is to be vnderstood, which ministreth mat∣ter to the lips: And in the latter, the lips are also meant, which are the instruments of the heart: as if he should haue said; The lips of the wise, out of that grace which is in the heart, doe spread abroad knowledge, and that which is right: and the heart of the foolish, by the peruersenes of the lips, doth spread abroad ignorance, and that which is not right.

Vers. 8. The Sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable vnto him.

THe sacrifice of the wicked] Their best workes, euen those which seeme most to sauor of deuotion, and their very prayers themselues [are abomination to the Lord] sins which he abhorreth, & for which he will punish them: [but the prayer of the righteous] and all other their seruices which they faithful∣ly performe [are acceptable to him] wherewith, through Iesus Christ he is well pleased, and for the same will gratiously re∣ward them. For neither the displeasure of God against his e∣nemies, nor his fauour towards his people, are without effica∣cie and effect: his hatred is ioyned with iustice, and will cer∣tainly worke the woe of him that shall prouoke it: and his

loue is full of goodnesse, and will make him blessed vpon whom it is setled.

Vers. 9. The way of the wicked is an abomination to the Lord: but he loueth him that followeth righteousnesse.

THe way of the wicked] The whole course of his life and behauiour: whatsoeuer he saith, and all that he doth [is abomination to the Lord] is filthie and loathsome in his eyes, prouoking him in anger to plague him. And this is not to be vnderstood only of the grosse faults of sinfull men, when they directly transgresse the law of God, but of euery thing else which they take in hand, as long as they walke after the flesh: as labour and trauell; their meate and drinke; their sleepe and necessarie refreshings: though in exercises not vtterly vnlaw∣full; though in matters that be meerely ciuill; though in acti∣ons euery way commendable for others to performe. And hereof the Apostle speaketh, when he saith to Titus, that to* 1.164 the pure all things are pure; but vnto them that are defiled and vnbeleeuing, nothing is pure, but euen their minds and consci∣ences are defiled.

But hee loueth him] Esteemeth him, and vseth him as his owne child; causeth his heart to feele the comfort of his fa∣uour, and will in due time make it manifest to all the world how deere he is vnto him [who followeth after righteousnesse] which is not cold, or slow, or vnstable in doing of good; but with might and maine striueth constantly to obtaine the ha∣bit and encrease of goodnesse. The word signifieth earnestly* 1.165 to pursue, being a Metaphor taken from the eagernesse of wild beasts, or rauenous fowles, or of any kind of creatures that liue by the spoyle of others, which will runne or flie, both fast and farre, rather then be disappointed of their prey. True it is, that all are not of equall graces, nor any one at all times equally affected to that which is iust and vpright; but none must leaue off endeauour to seeke it. Euery man is to make it his gaine, and to abandon all the impediments which would stay him from it. The sense and meaning of the words will be

the better discerned, if that bee supplied which is vnderstood in either part of the sentence, in this manner: The Lord abhor∣reth the way and person of the wicked, because hee followeth iniquitie: but he loueth the person and way of the godly, be∣cause he followeth righteousnesse.

Verse 10. Instruction [is] euill to him that forsaketh the way: [and] he that hateth correction shall die.

INstruction] Either wholesome doctrine publikely taught, or faithfull admonition priuately giuen: [is euill] not in it selfe (for the Scripture calleth it A pearle, and Holy thing in* 1.166 one place, and preferreth it before siluer and gold: and the richest Iemmes in another) but it so seemeth to him that is* 1.167 not willing to obey it: in whom also it is an occasion of di∣stempered passions, and hardnesse of heart: [to him that for∣saketh the way] not to euery one that mistaketh the way, or through infirmitie somtimes swarueth from it; but to such a one as either obstinately refuseth to chuse and walke in the right path of saluation, when the knowledge of it is offered vnto him; or wil••ully departeth from it after that he hath made some entrance thereunto: And [hee that hateth correction] which is imbittered by rebukes, and not bettered by chastise∣ments: [shall die] is in danger to perish eternally at the last, and to be surprised with some speedy, sudden, shamefull, or cursed death in the meane season: and before that, to haue some heauie iudgement to fall vpon him.

Vers. 11. The graue and destruction are before the Lord: how much more the hearts of the sonnes of men?

THe graue] The darkest places in the ground, or deepest places in the waters, where any dead corps is, or hath bin couered, and consequently all others as obscure as they, or lower then they, euen to the very center of the earth: [and destruction] the place and state of the damned spirits: [are ••••fore the Lord] hee seeth both how the bodies consume,

and how the soules suffer, and what bee the thoughts of them that sustaine such infernall torments: [how much more the hearts] the counsels, and purposes, and discourses, and mo∣tions of all the faculties of the soules: [of the sonnes of men] of euery one in euery age that is descended from the race of man∣kinde, so long as hee liueth on earth. Yet is not this an argu∣ment from imparitie, in respect of God, as though it were easie for him to behold some thoughts, and hard to find out others: (for all are equally comprehended of him) but in regarde of men, which with greater difficultie attaine to the knowledge of that whereunto their sense is not able to reach, and with more facilitie discerne that which is subiect to their senses: and so according to themselues they conceiue of the Lord.

Now if they apprehend that hee doth continually obserue and looke vpon things that bee so abstruse and hidden, they may bee easily perswaded that hee is not vnacquainted with that which is more conspicuous and apparant.

Verse 12. A scorner loueth not him that rebuketh him: nei∣ther will he goe vnto the wise.

A Scorner] A leaud vngratious person, which obstinately hath giuen ouer himselfe to worke wickednesse, and de∣rideth all that dislike of his waies: [loueth not him that rebu∣keth him] but hateth both the reprouer and the reproofe, the man and his admonition: according as was said before, that instruction is euill to him that forsaketh the way: [neither will he goe to the wise] nor be willing that the wise should come to him. He affecteth not the company and societie of them that be godly, because hee knoweth that they will looke into his licentious life, and tell him plainlie of his inordinate beha∣uiour. If Achab tooke it so offensiuely that Elijah, although sent by the Lord, should enter into Naboths vineyard, where∣of he was taking possession, to the molesting of him, as if an e∣nemie were come vpon him; when shall wee thinke, would Achab of himselfe haue repaired to Elijah to confesse his bloo∣die crueltie, to craue his prayers to God for pardon, and to

seeke direction for the attainment and testification of his re∣pentance?

Vers. 13. A ioyfull heart maketh a good countenance: but by the sorrow of the heart, the spirit is broken.

A Ioyfull heart] A glad and merrie minde, especially hauing peace with God, and pardon of all his transgressions: [maketh a good countenance] causeth the whole body to bee more healthfull, but most of all sheweth it selfe in the cheere∣fulnes of the face: for the affections of the minde pierce into the parts of the body, and chiefly appeare and worke in the countenance: [but by the sorrow of the heart] when it is carnall or excessiue, [the spirit is broken] as the lookes are marred, so the spirits are dulled, and men by sighings and griefes are of∣ten brought to such extremities, as that they can hardly draw their breath. The opposition standeth thus: A ioyfull heart maketh a good countenance, and by the comforts of it, the spirits are refreshed: and a sorrowfull heart maketh an heauie countenance, and by the griefes thereof the spirits are op∣pressed.

Verse 14. The heart of him that hath vnderstanding seeketh knowledge: but the mouth of the foole is fed with foolishnes.

THe heart of him that hath vnderstanding] The vpright de∣sire, and sincere affection of him that is wise vnto salua∣tion, [seeketh for knowledge] moueth his lippes, and eares, and senses, diligently to labour for increase of that holy wisedome wherewith he is alreadie endued: [but the mouth of the foole is fed with foolishnes] that is, leaudnes of life, and practise of euill, are as delightfull to the minde of a sinfull person, as de∣licious food is to the mouth and taste: and he that hath a wic∣ked heart, will bee as greedie to satisfie his lust at euery mo∣ment, as he that hath a daintie tooth will be desirous to feede on delicate dishes at euery meale.

And so it is agreeable to that which is in the fourth Chap∣ter,

where sinners are said to eate the bread of wickednesse, and to drinke the wine of violence: that is, It is meate and drinke to them to do mischiefe. The sense and opposition in effect tend to this, that the heart of a wise man seeketh for knowledge, and therefore his soule is fed with grace: and the heart of a foole doth hunt after follie, and therefore his mouth is fed with foolishnes.

Verse 15. All the daies of the afflicted are euill: but hee that hath a good heart, is at a continuall feast.

BY the next two verses following it may appeare, that by the afflicted is meant such a one as (through defect of faith and contentednesse) is troubled in minde for pouertie, or other outward calamities, because his worldly estate and condition is no better. And of him it is said, that all his daies are euill: that is, His whole life, during those wants or cros∣ses, or feares, till the heart be holpen by grace [are euill] grie∣uous, tedious, and full of bitter vexations: but hee that hath a good heart] which is at peace with God, and freed from the power of infidelitie and sinfulnes, [is at a continuall feast] is no more burdened with want at any time, then they which haue varietie of dishes before them: and no lesse filled with delights at all times, then they which are well satisfied with daintie meates and pleasant wines. For the comparison is from the comfort and commodities of banquets, and not the surfets and excesse thereof. Yet this is according to the degrees of that goodnesse which is in mens soules: so much godlinesse as they haue, so much refreshing they finde in their affl••ctions: and because none can attaine vnto a perfection thereof, there∣fore none shall be rid of all worldly griefes, and dreads, and discontentments.

The sense and exposition tendeth to this purpose: All the daies of him that hath an euill heart, are as grieuous when he is afflicted, as if he were pinched with continuall penurie: but all the daies of him that hath a good heart, when hee is affli∣cted, are as ioyous as if he were at a continuall feast.

Verse 16. Better is a little with the feare of the Lord, then great treasure, and trouble therewith.

BEtter is a little] A small portion of goods is more profi∣table and comfortable, [with the feare of the Lord] with godlinesse, causing a contented minde with ioy, and procuring Gods blessing for vse, [then great treasure] then the abun∣dance of wealth, [with trouble] with sinfulnes which bring∣eth trouble, namely feare, care, sorrow, and many curses with the checke of an ill conscience: for where Religion is not, there griefes and vexations will be: and the more riches a wicked man hath, whereby he may seeme to bee free from all molestations, the more incumbrances he hath, which are al∣waies ready to molest him.

Verse 17. Better is a dinner of greene hearbs where loue is, then a stalled Oxe, and hatred therewith.

BEtter] More laudable in the house, and acceptable to the guest: [is a dinner of greene hearbs] very meane and slen∣der fare: [where loue is] where is concord and heartie good will: [then a stalled Oxe] then great store of good meate, and al manner of prouision that appertaineth to a sumptuous feast: [and hatred therewith] an euill affection, either towards the parties bidden, or one towards another. The al••enation of mindes, through the hard opinion which one hath of the o∣ther, is enough to marre the feast, though the cheare be neuer so great; but much more if there bee also variance amongst them, if they breake out into bitternesse, into contention, and brawling, and especially if quarrels, and violence insue there∣upon.

Vers. 18. An angry man stirreth vp contention: but he that is slow to wrath, appeaseth strife.

AN angry man] Such ouer whom wrath and passion hath power, & in whom it raigneth, (for in the originall text

he is called a man of anger) [stirreth vp contention] encreaseth dissension where hee findeth discord, & maketh debate where peace was before: [but he that is slow to wrath] which can go∣uerne his affections, and not bee angrie without cause, or be∣yond measore, [appeaseth strife] endeauoureth to pacifie that displeasure which one man hath conceiued against another: so that he is not onely vnlike to him that is giuen to anger, and will not raise contention as he doth, but taketh a course quite contrary to his, in reconciling them that be at variance.

Vers. 19. The way of the slothfull is as an hedge of thornes: but the way of the righteous is [as] a paued causey.

THe way of the sluggard] Not that leaud and licentious course of life which a sinfull slothfull person doth take, (for that seemes plaine and pleasant vnto him) but the good and honest conuersation which he ought to walke in: [is as an hedge of thornes] appeareth to him to be full of difficulties and dangers, as a path that is all ouer-growne with thornes and briars: and therefore either hee dareth not enter into it, because he feareth perils; or else he wil not proceed forwards, because he findeth inconueniences: [but the way of the righ∣teous] the vse and exercise of those good duties which euery godly diligent man performeth: [is [as] a paued causey] plaine, easie, and commodious: and therfore he goeth on in the same with good contentment and comfort.

Vers. 20. A wise sonne reioyceth [his] father: but a foolish sonne despiseth his mother.

A Wise sonne] A child that is indued with grace, and vertu∣ously inclined: [reioyceth his father] bringeth comfort to both parents for his piety and feare of God (if they them∣selues be religious and godly; otherwise it may bee, they will be the more vexed at it) for his obedience and dutifull beha∣uiour towards them, and for his owne good credit with all wise men that know his waies, and the blessing of God vpon

his state: [but a foolish sonne] such a one as is giuen to be leaud and wicked, [despiseth his mother] sheweth contempt to mo∣ther and father, but especially to the mother, because hee pre∣sumeth to be more bold with her, and because his state com∣monly doth lesse depend vpon her. The opposition is thus to be conceiued:

A wise sonne doth honour his father and mother, and ther∣fore doth make them to bee glad: but a foolish sonne despi∣seth mother and father; and therfore causeth them to mourne.

Vers. 21. Foolishnesse is ioy to him that is destitute of vnder∣standing; but a man of vnderstanding will wal••e vprightly.

FOolishnesse] Wickednesse and sinne: [is ioy] desired, and committed, and continued in with delight: [to him that is destitute of vnderstanding▪ a sinfull man that is without all sa∣uing knowledge, and heauenly wisedome: [but a man of vn∣derstanding] such a one as is godly wise, whose mind the holy Ghost hath enlightened with the sound knowledge of the word: [walketh vprightly] ordereth his conuersation aright, and that in the truth and sincerity of his heart. Thus standeth the opposition: Foolishnesse is ioy to him that is destitute of vnderstanding, and therefore he walketh peruersly: but wise∣dome is ioy to him that is a man of vnderstanding, and there∣fore he walketh vprightly.

Vers. 22. Without counsell thoughts come to nought: but by store of counsellers they shall be established.

WIthout counsell] When men in d••fficult and doubtfull cases will trust to their owne wit, and consult with no others whether their enterprises bee conuenient, and by what meanes they may effect them: [thoughts come to nought] either they grow wearie of their attempts, or are defeated of their purposes: or though they seeme to succeed well for a time, yet their hopes are frustrate in the end: [but by the mul∣titude of counsellers] which are wise, and giue faithfull coun∣sell,

if their faithfull counsell be hearkened vnto, and obeyed: [they are established] in the Hebrew text the Verbe is of the singular number, but collectiuely spoken: meaning, that all* 1.168 and euery one of those thoughts which are so directed by counsell, shall haue a constant prosperous successe at the last, if not at the first.

Vers. 23. A ioy commeth to a man by the answere of his mouth: and how good is a word in due season?

A Ioy commeth to a man] A good man shall find either soo∣ner or later, comfort and gladnesse [by the answere of his mouth] by the wholesome words which hee vttereth with his mouth, whether hee answere to things demanded, or other∣wise: [and how good is a word in due season?] that is to say, mar∣ueilous profitable and delightfull to himselfe and others, are faithfull speeches discreetly deliuered, all meet circumstances of time, place and persons, being duly obserued.

Vers. 24. The way of life is on high to the prudent, to auoide from hell beneath.

THe way of life] The way that leadeth to life, yea the very true life it selfe: [is on high to the prudent] is not worldly, carnall, and earthly, but spirituall, holy, and heauenly: and therefore so farre as any man is wise to saluation, hee thinketh of heauenly things, and in all his behauiour tendeth towards heauen: [to auoide] that so walking therein hee may escape [from hell beneath] from death and destruction, and the place▪ of eternall torment, which a sensuall course of life, and the de∣sire of earthly things will bring men vnto.

Vers. 25. The Lord will destroy the house of the proud: but he will establish the borders of the widow.

THe drift of this sentence is to shew that the safety of no mans state doth stand in his greatnesse, nor perill of ruine

in his smalnesse; but that Gods displeasure doth cut off the wicked, how strong soeuer; and his fauour protecteth the godly, though neuer so feeble. The Lord will destroy] at one time or other, at once or by degrees, either by the wonted meanes of his plagues and iudgements, or by some immediate stroke from his owne hand: [he will root out (as the word sig∣nifieth) and vtterly ouerthrow: [the house of the proud] them∣selues, their seed, substance, estimation, and whatsoeuer be∣longeth vnto them: [but he will establish] defend and main∣taine [the borders of the widow] those liuings and possessions, or whatsoeuer else pertaineth to poore helpelesse persons, of any sort, which want power to resist their oppressors. Yet is it not so to bee vnderstood, as though they that were without friends, were also alwaies without wrongs; (for wee reade, and heare, and see the contrary continually) but that it is not in any mans power to spoile them at his pleasure: and when they are oppressed, he will take their cause into his hands, in iustice and anger to punish their aduersaries, and by grace and prouidence to recompence them. This is the sense of the op∣position:

The Lord will destroy the house of the mighty, when they grow to be proud; and establish the borders of the widowes and weake ones, when they shew themselues humble.

Vers. 26. The thoughts of the wicked are abomination to the Lord: but the pure haue pleasant words.

THe thoughts of the wicked] Their desires, affections, pur∣poses, imaginations, and all the motions of their mindes: [are abomination to the Lord] such as hee presently beholdeth with detestation, and hereafter will pu••ish with great seueri∣ty: [but the pure] godly men, whose hearts are purified by faith, and which are vpright in their waies, [haue pleasant words] they speake such things as are iust and acceptable in the sight of God, and good and profitable for the vse of the hearers.

The opposition standeth thus: The thoughts of the wic∣ked,

and therefore also their words are abomination to the Lord: but the words of the pure, and consequently their thoughts are pleasant vnto him.

Verse 27. He that is greedie of gaine, troubleth his house: but he that hateth gifts, shall liue.

HE that is greedie of gaine] Which being discontented with his portion, doth rauenously couet after more wealth: [troubleth his house] subuerteth his owne estate, and draweth misery vpon his houshold and posterity: [but he that hateth gifts] not that all receiuing of gifts is sinne, for inferi∣ours may take that which superiours bestow vpon them in mercy: and superiours may accept of that which inferiours present them with kindnesse: but bribes are heere spoken a∣gainst, which are offered either to peruert iudgement, or to buy iustice: whereas the former ought not to bee yeelded vn∣to for the greatest summes of money; and the latter should be granted without the least reward. And here is a Synechdoche, one thing being proposed for a paterne of many others of like nature. The Magistrates dutie is set for an example of all o∣thers, and gifts for all manner of vnlawfull gaine and gettings [shall liue] safely and comfortably in this life, and gloriously in the life to come. This is the opposition: Hee that is greedy of gaine, and loueth gifts, bringeth trouble to his house, and shall die: but he that hath a contented mind, and hateth gifts, bringeth peace to his house, and shall liue.

Vers. 28. The heart of the righteous studieth to answere: but the mouth of the wicked bableth out euill things.

A Good man, out of the good treasure of his heart, brin∣geth forth good things. He meditateth what to speake, that he may vtter such matter as is most wholesome and pro∣fitable: and that not onely when a question is demanded of him, or he is otherwise spoken vnto; but vpon any other oc∣casion, when it concerneth him to say ought: For the word

[answere] is more largely taken somtimes in the Scriptures then we vse it in our common speech, as Mat. 11. 25. At that time Iesus answered and said, I giue thee thankes, O Father, Lord of heauen and earth, &c. [but the mouth of the wicked bab∣leth out euill things] he can neither be silent, nor speake well; but is full of discourse, and alwaies pratling rashly, vainly, of∣fensiuely, and leaudly.

The opposition standeth thus: The heart of the righteous studieth to answere, and therefore he vttereth things that bee good: but the mouth of the wicked is hastily & rashly set on worke, and therefore he bableth out things that are euill.

Vers. 29. The Lord is farre off from the wicked: but he hea∣reth the prayer of the righteous.

THe Lord is farre off from the wicked] Hee is neere vnto them in his essence, whereby he filleth heauen and earth: and in his presence, whereby he beholdeth their hearts, and all their waies: and in his iustice, being at hand to punish them. But he is farre off in respect of his fauour and helpe: yea euen then when they pray vnto him in their manner: so that they get no more good thereby, then if they should call vpon one that is in another countrey. Vpon which occasion the Pro∣phet exhorteth men to seeke the Lord while hee may be found,* 1.169 and [to] call vpon him while he is neere. The cause thereof may be gathered out of the eighth verse of this chapter, where the sacrifice of the wicked is said to bee abomination to the Lord. Who would willingly come nigh to that which he much ab∣horreth? Who would not keep off from smelling of noysome sents, or looking on loathsome sights? [but hee heareth the prayer of the righteous] accepteth of it, and yeeldeth to it: is well pleased with that which they offer to him, and granteth that which they desire of him.

This is the opposition: The Lord is farre off from the wic∣ked, and reiecteth their prayers: but he is neere to the righte∣ous, and heareth their petitions. See what hath been spoken to this point in the eighth verse.

Vers. 30. The light of the eye reioyceth the heart: and a good hearing maketh the bones fat.

THe light of the eyes] The beholding of delightful aspects [reioyceth the heart] bringeth sound gladnes to the soule that is seasoned with grace, and looketh on Gods fauor, with his blessings: [and a good hearing] where there is comfortable matter related, and an attentiue eare to hearken vnto it: [ma∣keth the bones fat] procureth health, and good disposition of the whole body: by meanes whereof the bones are repleni∣shed with marrow within, and well stored with flesh and fat∣nesse without: not that seeing serueth onely for the comfort of the heart, and hearing for the health of the body; but each of them is profitable both waies. And the same may bee vn∣derstood also, in due proportion, of the other senses.

Vers. 31. The eare that heareth the correction of life, shall lodge among the wise.

THe eare that heareth] The person which enclineth his eares, together with his heart, and yeeldeth obedience [to the correction of life] to wholesome reproofes, whereby wee are taught to liue wel, and directed to life eternall, [shall lodge among the wise] shall bee wise, and receiue the reward of wise∣dome, as a domesticall companion, and fellow seruant with o∣ther wise men in the familie and houshold of God.

Vers. 32. He that refuseth instruction, despis••th his own soule: but he that obeyeth correction, possesseth his owne heart.

HE that refuseth instruction] Which disdaineth to bee ad∣monished of his faults, and directed in his waies, [despi∣seth his owne soule] dealeth as hardly with his owne soule, in bringing shame and destruction vpon it, as if it were a thing that he despised, and were a mortall enemie vnto: [but he that obeyeth correction] which listeneth vnto, and is guided by

wholesome lessons, whether sharpe or gentle, [possesseth his owne heart] hath the vse and ordering of his mind, and whole soule, and preserueth it from the power of death and damna∣tion.

The opposition is this: He that refuseth instruction, despi∣seth his owne soule, and casteth it away; but he that obeyeth correction, regardeth his heart, and possesseth it.

Vers. 33. Before the feare of the Lord goeth the instruction of wisedome: and before honour goeth humility.

BEfore the feare of the Lord] Before a man bee truly religi∣ous and godly, [goeth the instruction of wisedome] he must be daily informed in the precepts and doctrine of Gods holy will expressed in the Scriptures: [and before honour] either that celestiall glory which is prepared for Gods people in the life to come, or any comfortable aduancement in this life, or the vndoubted note and credit of vnfained faithfulnesse and pie∣ty, [goeth humility] such as is not counterfeit, and meerely in shew, but proceedeth from feeling of corruptions, and sight of ones owne vnworthinesse, whereby hee is induced in the meekenesse of his mind, to esteeme others better then him∣selfe. The word signifieth properly, in respect of the deriuati∣on of it, such a kind of lowlinesse as is wrought by afflictions, though it be also sometimes more largely taken. Now it is to bee enquired, what connexion there is betweene this clause and the former, which will easily be found if wee obserue that the vertue and reward here lastly mentioned, depend vpon the dutie and grace in the former place specified: for with instru∣ction there is required humility, and to the feare of God there is adioyned honour.

CHAPTER. XVI.

Verse 1. The preparations of the heart are in man: but the answere of the tongue is from the Lord.

IT is farre from the meaning of the holy Ghost, to ascribe here freewill to man, as though hee had any absolute power to dispose of his owne heart, though by concession, according to the vulgar opinion, that seeme to be granted: for no man can thinke an euill thought without Gods prouidence, much lesse a good thought without his grace: but the drift is to shew, that albeit men deuise much, and haue whole armies (as the word signifieth) of cogitations in their mindes, and those placed in exact order, as it were in battell array, so that they set downe with themselues both what and how to speake, yet [the answere of the tongue is from the Lord] they shall vtter that which God appointeth, and not alwaies what themselues doe purpose.

Verse 2. All the waies of a man are cleane in his owne eyes: but the Lord pondereth the spirits.

ALL the waies] The purposes, courses, and proceedings: the deedes that are done, the words that are spoken, and the thoughts that are conceiued [of a man] of him that is vn∣regenerate, and hath an ignorant minde, a proud heart, and a sleepie conscience, are cleane in his owne eyes] seeme commen∣dable vnto him: he iustifieth and applaudeth himselfe in them: [but the Lord pondereth the spirits] searcheth narrowly, not onely into the behauiour, but the hearts also of all men, as it were putting them into the ballance, and examining them by number and weight, whether they be pure and vpright, as pro∣ceeding

from sinceritie; or prophane and hypocriticall, as growing from corruption and guile.

Verse 3. Commit thy workes vnto the Lord, and thy thoughts shall be directed.

THe word which wee translate [commit] signifieth to de∣uolue or role, meaning thereby that is chiefly to bee re∣spected in euery thing that any man doth deale in: by taking direction from his word, both for matter and manner: by pro∣posing a right end, euen his glorie, in the performance of it: by asking his helpe, and waiting on his hand, as well for successe as recompence: and thy thoughts shall be directed, thy minde shall be informed in the right way: thy heart shall be confir∣med to proceed on with cheerefulnesse, and thou shalt be lead with a speciall guidance to thinke vpon those meanes which will bee most effectuall for the accomplishing of thy desire, if it be for his praise, and thy good to haue thy desire accom∣plished.

Vers. 4. The Lord hath made all things for his owne sake: yea euen the wicked for the day of euill.

THe Lord hath made all things: By making is vnderstood as well that workmanship which was bestowed vpon all the creatures for their forme and existence, as the workes which hee daily doth in his perpetuall gouernment and admi∣nistration: for his owne sake, for his glorie, which is seene in his wisedome and power, in his mercie and righteousnesse, with all other holy attributes. And this hee doth not onely propose to himselfe, as an end that were meete, and to bee wished, but commandeth and causeth, as an effect that is ne∣cessarie and certaine: euen the wicked against the day of euill. This clause is annexed, as a preuention of an obiection that might arise out of the former words: How truly may it be said that hee hath made all things for himselfe, when reprobates, both men and Angels, continuallie set themselues against

him? Now to this he answereth, that he getteth no small ho∣nour by them that are most vngodly and wicked: for sithence they refuse to yeeld him glorie by their life, and to acknow∣ledge his goodnesse in the time of their prosperitie, hee will glorifie himselfe by their death, and manifest his iustice in the day of their destruction. And to that damnable estate they are fore-ordained by Gods righteous decree, as it is intimated here, and expresly affirmed in other places, and yet made wor∣thie of it by their owne vnrighteous behauiour: as is noted in Pharaoh, and other obstinate rebels.

Verse 5. All that are proud in heart, are abomination to the Lord: though hand ioyne in hand, he shall not be vnpunished.

ALL] All sorts and degrees of men, male or female, yong or old, high or low, and euery particuler person, of what condition soeuer, that are proud in heart, whose hearts are lof∣tie, and void of humilitie; and the heart is therefore specified, because pride is seated in it, and floweth from it, and that no man should challenge to himselfe any immunitie from the wretched estate of the proude, vnlesse his heart bee seasoned with humilitie. He that hath an high minde, though he beare a low saile, and keepe a small port, without pompe and bra∣uerie, may bee as loathsome in the eyes of the Lord, as some others that set foorth themselues with greater shewes. Yet note that hee saith not▪ all that haue pride in their hearts, for who can be fully freed from it so long as hee is cloathed with mortalitie? but they that are proud in heart, and so bee none that vnfainedly feare God; for that manner of speech inten∣deth the habit or dominion of pride, which is onely in the vn∣regenerate: are an abomination to the Lord, hee hath them in detestation, and cannot abide them: though ha••d ioyne in hand, notwithstanding that they vnite their forces, and combine themselues together for their defence and safetie, he shall not be vnpunished, not one of them shall escape the strokes of God, though for a time he deferre his iudgements.

Vers. 6. By mercie and truth shall iniquitie be purged: and by the feare of the Lord men depart from euill.

BY mercie] That kindnesse and free loue which the Lord beareth to his elect, [and truth] the faithfull accomplish∣ment of his promises (and in the same sense are the same words taken in Chapter 14. 8. 22. To them that thinke on good things shall be mercie and truth) [iniquitie shall be purged] as well ori∣ginall guilt as actuall transgressions, and all that is amisse in the nature, and hearts, and waies of Gods chosen, shall be re∣mitted and washed away through the blood of Iesus Christ. That this is the meaning of this sentence, it appeareth by the force of the word, that signifieth to make expiation, which properly belonged to Christ to doe, though typically the Priests of the law were said to expiate by the sacrifices which they offered. For hee (as S. Iohn witnesseth) which is our Ad¦uocate with the Father, is likewise the propitiation ••or our* 1.170 sinnes: [and by the feare of the Lord] the knowledge of his will, the reuerence of his Maiestie, and the regard of his sa∣uour, [men depart from iniquitie] they decline from wicked waies, and doe those things which are lawfull and good. Yet neither of them are in full perfection, though both of them in sinceritie and truth. So that he declareth the causes of iustifica∣tion in the former clause, and the exercise of sanctification in the latter: shewing by whom sins are pardoned, in the one; and to whom the assurance thereof pertaineth, in the other.

Vers. 7. When the Lord is pleased with the waies of a man, he will make his enemies at peace with him.

WHen the Lord is pleased with the waies of a man] Whē any person leadeth a holie and righteous life, with faith and integritie, according to the rule of his word, [he will make his enemies at peace with him] hee will cause his aduersa∣ries to lay aside their hatred, and beare good will to him, and deale friendly with him.

This commeth to passe often, but not alwaies: neither would the holy Ghost haue it taken for a perpetuall rule; for how then should that be verified which our Sauiour told his Disciples, that they should be betrayed of their parents, and bre∣thren,* 1.171 and kinsmen, and friends, and be hated of all men for his names sake: which wee see vsually come to passe also in our times: But this is the best meanes to reconcile them vnto vs, and winne t••eir loue either sooner or later, as experience di∣uers times declareth. And this procureth protection from God, though malice bee nothing diminished in them. And this may occasion them now and then to doe vs a good ••••ne in a fit, as the Egyptians did to the Israelites; o•• before they are ware, as Haman did to Mordecai, though they beare no good affection to vs.

Vers. 8. Better is a little with righteousnesse, then great re∣uenues without equitie.

BEtter, more comfortable and profitable is a little, small substance or maintenance with righteousnesse, when the man himselfe is iust and godly, and his possessions are well gotten and vsed, then great reuenues, either a large stocke, and store of money, or any kind of riches, or lands, or pensions, or commings in, whatsoeuer, without equity, which are vniustly come by, vnrighteously kept, or vnlawfully spent.

Vers. 9. The heart of a man purposeth his way: but the Lord directeth his steps.

MAny deuices, intents, and resolutions are in the minds of men: but the Lord directeth his steps, his prouidence causeth their determinations either to proceed and take effect, (when they intend to doe that which he hath decreed to haue done) or else to be stayed and hindred, when they purpose to themselues those things which hee hath not appointed. And because the whole course of mans actions is resembled to a way, he therefore doth call all his particular proceedings ther∣in, his steps.

Verse. 10. A sage sentence should be in the lips of the King: his mouth should not transgresse in iudgement.

A Sage sentence] The word signifieth a diuination, being* 1.172 vsed very often in the euill part for the predictions of the Soothsayers and Astrologers, and so is forbidden in the Law, Deut. 18. 10. And sometimes in good part, as Isai. 3. 2. The Lord will take from ••••rusalem the strong man, and the man of warre, the Iudge and the Prophet, the Diuiner or prudent man (who by obseruation of causes can foresee what effects are like to follow) and the aged. And in Micah. 3. 6. there is a threatning that night and darknesse (meaning Gods iudgements vpon their minds, or bodies, or both) shall keepe them from vision and diuination. And so heere it is prescribed as the Kings du∣tie, and commended as his vertue, and not reproued as his fault. And hereby is intimated, that a wise equall manner of proceeding in all causes should be in the lips of the King in the words and sayings of the Ruler, and soueraigne Gouernour, and of the subordinate Magistrates vnder him, who are depu∣ted to supply his place for him: his mouth should not transgresse in iudgement: neither he nor they ought to passe or award any vniust sentence, or otherwise vtter vnrighteous speeches, but deale vprightly towards euery man in euery matter.

Vers. 11. The weight and ballance of iudgement are of the Lord: all the weights of the bag are his worke.

THe weight and ballance of iudgement] Iust, euen, and e∣quall measures, and all vpright and faithfull dealing in e∣uery respect, are of the Lord, commanded and appointed by him, according as it is said in the Law, Thou shalt haue a right* 1.173 and iust weight; a perfect and a iust measure shalt thou haue, that thy daies may bee lengthened in the land which the Lord thy God giueth thee. For all that doe vnrighteously are abo∣mination to the Lord thy God. [all the weights] the great and the small, and of the middle size of the bagge, which men vse

to put into the bag for the better and safer keeping of them, [are his worke] his ordinance, found out and inuented by his speciall prouidence and direction, and warranted by his word, for the benefit of humane society, and preseruation of equitie in the trafficke of one man with another. Heerein is a secret admonition contained by consequence, that no man peruert them to fraud and deceit, because that man is not onely there∣by damnified, but Gods owne ordinance is thereby viola∣ted.

Vers. 12. It is an abomination for Kings to commit wicked∣nesse: for the throne is established by iustice.

IT is an abomination: An horrible and loathsome thing, wherewith the Lord is highly displeased, for Kings, for great and mighty men, and Magistrates of euery degree, to commit wickednesse, to walke in impious, vncleane, and vn∣righteous waies: for the throne, their honour, and safety, and good estate euery way, is established by iustice, made firme, and continued the longer, by their faithfull and vpright beha∣uiour towards God and their people. The former clause de∣claring what a grieuous crime it is for men in high place to be sinfull and euill, is confirmed in the latter, by a reason from the contrary effects, the safety and stability of their estates who duly minister iustice, and vprightly exercise vertue, inti∣mating consequently that iniquitie and sinne will vndermine and ruinate the power and dignity of the greatest.

Vers. 13. Righteous lips are the delight of Kings: and the King loueth him that speaketh right things.

THe latter clause sheweth what is the sense of the former, that when it is said, Righteous lips are the delight of kings, is meant, that Kings and great personages will affect such as speake with truth, wisedome and faithfulnesse. This often commeth to passe, but oftener faileth, more mightie men fa∣uouring flatterers and Sycophants, then such as are vpright

in their speeches. And yet is there no vntruth in the sentence, because the purpose thereof is to shew what is done by some, and ought to be done by all. It is therefore giuen as a precept to Princes and superiours, to make much of them that speake plainely with iudgement and discretion: and an encourage∣ment to subiects and inferiours, to vse their lips so, with expe∣ctation of fauour thereby, if not from mighty men in the earth, yet from the Almighty God in heauen.

Vers. 14. The wrath of a King is as messengers of death: but a wise man will pacifie it.

THe wrath of a King] His indignation, iustly and vpon due cause kindled against his seruants or subiects, is as messen∣gers of death] doth portend and threaten some great punish∣ment, if not present death, to the parties with whom hee is of∣fended, if they fall into his hands: [but a wise man will pacifie it] he will endeauour either by his owne meanes, fit opportu∣nity being taken; or by mediation of others, who shal be bet∣ter regarded, to asswage his anger.

Vers. 15. In the light of the Kings countenance is life; and his fauour is as a cloud of the latter raine.

THe meaning of this sentence is, that where the King and great personages do affect, and make manifest their loue, there is ioy, and credit, and protection, and preferment, and all such prosperity as man may bee a meanes of: for so much the word [life] doth import: and the same is amplified by the two similitudes of lightsome and comfortable sun-shine, and of fruitfull and profitable showers; especially those which they called the latter raine, wherby the ground was refreshed after the drought and the corne was ripened before the har∣uest. And yet are not all promiscuously, without difference, in so happie an estate when superiours doe set by them, vnlesse the Lord doe also grace them: for mans friendship can neuer do good vnto Gods enemies, as may appeare by the condition

of Doeg, and of the noble man, vpon whom the King of Isra∣el* 1.174 leaned; and of the Priests of Baal, whom Iezabel maintai∣ned; and of the false Prophets, whom Ahab respected.

Vers. 16. How much better is it to get wisedome then gold? and to get vnderstanding is more to be desired then siluer.

HOw much better] It is so farre better to seeke and finde heauenly wisedome, and the knowledge of God rather then gold, yea euen that which is fine and pre••ious▪ (as the word importeth) and siluer, as that the ods and difference is* 1.175 inexplicable; the greatnesse of it cannot bee vttered; the one being of an heauenly nature, and the grace of Gods spirit; the other being earthly, and digged out of the ground: the one being durable, and euerlasting; and the other momentany and of no continuance: the one being peculiar and proper to good men; and the other common to all, and communicated to the worst sort: the one being a pledge and testimonie of Gods loue, and the other mingled many times with his in∣dignation: the one standing to a man, and comforting him at death, and in all distresses; and the other failing him at his greatest need, and leauing him helplesse in the middest of his misery.

Verse 17. The path of the righteous is to decline from euill: and he keepeth his soule that keepeth his way.

THe path of the righteous] The wonted and most constant conuersation of all good men, that which they most de∣sire and endeauour, [is to decline from euill] to abstaine from sin and iniquitie, and all that may allure thereunto: and con∣trariwise to performe, as farre as in them lieth, euery Christian dutie that is required at their hands: [and he keepeth his soule] he preserueth himselfe both soule and body from destruction, and all kind of plagues, [that keepeth his way] which ordereth his life aright, and walketh vprightly in obedience to Gods holy Commandements.

Verse 18. Pride goeth before destruction, and an high minde before the fall.

PRide goeth before destruction, &c.] That commonly com∣meth to passe, that before any great plague befall the wic∣ked, they grow insolent and presumptuous, setting foorth themselues ambitiously, and seeking vaine-glorie, in words and deeds, in gestures or countenance: or at least their hearts are lifted vp, as it is testified in the latter clause. And where ei∣ther stately or stubborne behauiour, or an hautie minde do go before, there some notable iudgement of God will certainly follow after, vnlesse humiliation and repentance come be∣tweene.

Vers. 19. Better it is to be of an humble minde with the affli∣cted, then to diuide the spoyles with the proud.

BEtter it is] It is more comfortable, more honourable, more profitable, more safe and easie, to bee of an humble minde, or as the Hebrew word is, of an humble spirit, not arti∣ficially in pride or policie to make semblance of humilitie, or onely by naturall disposition to be lesse ambitions then many others; but to haue the true habit of humilitie, being beauti∣fied and sanctified with the grace thereof, with the afflicted, albeit wee should be poore, or oppressed, or passe vnder any other crosses, as many, and the most, and welneere all doe, or haue done, that are heartily humbled, then to diuide the spoyles with the proude, then to preuaile in our attempts, and get vi∣ctories for glorie, and riches for state, with the proude, in that manner, and with that minde, as violent and arrogant oppres∣sors vse to doe.

He alludeth to the winning and sacking of Cities, and pre∣ferreth the condition of the people subdued, and spoyled of their substance, if they bee lowly, before the state of the war∣riers conquering, and carrying away the wealth, if they bee puffed vp with pride.

Verse 20. Hee that hearkeneth to the word, shall finde good: and blessed is he that trusteth in the Lord.

HE that hearkeneth to the word.] Which applieth his eare, and minde, and heart to the sacred word and doctrine of God, both written and preached, shall finde good, shall obtaine all such graces for his soule, and blessings for his body, as may testifie Gods sauour towards him: And blessed is he that tru∣steth in the Lord. This latter clause is an explication of the for∣mer, shewing the good that is promised, to be blessednesse it selfe: a sufficiencie of comfort and prosperitie in this life, and a full perfection of glorie and felicitie in the life to come: and the attention required to bee such as is accompanied with faith, that the word bee not onely marked, but also beleeued; and God when he speaketh, haue not only heed giuen to him, but confidence likewise reposed in him.

Verse 21. The wise in heart shall be called prudent: and the sweetnes of the lips shall increase Doctrine.

THe wise in heart] He which is godly wise, and wise to sal∣uation, who hath knowledge and sinceritie mixed toge∣ther in his soule, shall be called prudent, shall shew himselfe, be knowne, and iustly commended, to be a iudicious and discreet person, both in the mouthes of godly men, and in the consci∣ences of wicked men, and by good eff••cts at last in the sight of all men: and the sweetnes of the lips shall increase knowledge. The former part of the sentence declareth what good the wise doe get by wisedome; that they attaine to the vertue and praise of prudence: and in this latter, what good they doe by the same to others, which is specified onely in their words, in their well-seasoned and comfortable speeches, called the sweetnes of the lippes, that thereby groweth increase of do∣ctrine, to euery attentiue and diligent hearer, both for admo∣nition, instruction, consolation, and euery other vse, as oppor∣portunitie serueth.

Vers. 22. Vnderstanding is a wel-spring of life to them that haue it: but the instruction of fooles is follie.

VNderstanding] The true knowledge of Gods holie will is a wel-spring of life, a precious possession, as fountaines were in those countries; and a comfortable, constant, necessa∣rie, and effectuall meanes of saluation, to them that haue it, whose mindes are soundly illuminated, and their hearts graci∣ously seasoned therewith: but the instruction of fooles, those perswasions which sinful men vse, and that aduice which they giue in stead of instructions, is follie, corrupt and wicked for matter, and pernicious and hurtfull for effect.

Thus standeth the opposition: Vnderstanding is a wel∣spring of life to those that possesse it, and therefore the coun∣sell of wise men is wisedome: and ignorance is the fountaine of death to them that are possessed of it, and therefore the in∣struction of fooles is follie.

Verse 23. The heart of the wise guideth his mouth aright, and addeth doctrine to his lips.

THe heart of the wise] His knowledge and iudgement, his prudence and discretion, doth guide his mouth aright, di∣rect him when to speake, and when to hold his peace, & what to say, and what to conceale. His loue to goodnesse induceth him to declare that which is good; and his hatred of naughti∣nes doth cause him to refraine from all words that are naught: and addeth doctrine to his lips, ministreth matter of wholesome lessons for them to deliuer. It getteth knowledge, and keepeth it, and they being stored therewith, doe vtter the same for the instruction of others.

Verse 24. Faire words are as an hony combe: sweetnesse to the soule, and health to the bones.

GOdly and comfortable sayings rightly grounded on the holy Scriptures, and fitly applied to the vse of wel-pre∣pared

hearts, whether publikely or priuately, are as an hony∣combe, sweetnes to the soule, they bring great ioy and gladnes to an vpright heart, as hony or other sweete things doe much delight the taste, and health to the bones, are meanes of good to the whole bodie, for conseruation of health, or restitution to it, by the cheerefulnes of the mind, and the fauour and bles∣sing of God.

Vers. 25. There is a way that seemeth right to a man: but the issue thereof are the waies of death.

THere is a way] An vngodly, but a common course of life, which all vnregenerate persons doe take, that seemeth right to a man, wherein hee pleaseth himselfe: and being ei∣ther blindfolded by lust, or misled by carnall reason, custome, or companie, thinketh it not to bee very displeasing to God, or dangerous to himselfe: but the issue thereof are the waies of death, in the end it will bring them to destruction, toward which they haue been trauelling all their life time before. See chapter 12. verse 15. and chapter 14. verse 12. where the selfe same words haue been expounded.

Verse 26. The troublesome person bringeth trouble to him∣selfe for his mouth doth recoile vpon himselfe.

THe troublesome person] Which taketh a delight, and see∣keth occasions to molest others which haue done him no hurt, bringeth trouble to himselfe, procureth his owne hurt or vexation of minde: for his mouth recoileth vpon himselfe, his false or malicious speeches, whereby hee diffameth his neigh∣bours, or otherwise seeketh to work their sorrow, turne to his owne shame and discredit, if not losse, or further punishment.

Verse 27. A wicked person diggeth vp euill, and in his lips is as it were burning sire.

A Wicked person] A naughtie, leaud, and wicked man, dig∣geth vp euill, secretly vnder hand layeth plots for the

subuersion of his neighbours state, whom hee maligneth, as pioners vndermine the foundations of cities or houses: [and in his lips is as it were burning fire] he breatheth out pernitious and euill words, tending as much to the ruine and destruction of the parties against whom they are spoken, as fire kindling vpon an house doth to the consumption both of the building, and stuffe that is in it.

Vers. 28. A froward person soweth strife; and a tale-teller se∣parateth chiefe friends.

A Froward person] A man of frowardnes (saith the original text) he that is giuen to vnquietnesse, and to bee a busie body, peruerting other mens words and waies, and nourish∣ing peeuishnesse and sinfulnes in himselfe, [soweth strife] rai∣seth contentions, and causeth debate betweene man and man, which agreed wel together before: [and a tale-bearer] a pick∣thanke, which vnder colour and pretence of loue doth secret∣ly whisper in mens eares, and maliciously informe them a∣gainst their innocent and faithfull wel-willers, [separateth chiefe friends] the word that often signifieth a Prince, a guide, or captaine, is sometimes taken also for a principall friend, or, as we say, a Prince of friends, as heere and in the next chapter following, vers. 9. and Psalm. 55. vers. 13. It was thou, O man, euen my companion, my especiall friend, and my familiar. And Micah 7. vers. 5. Trust yee not a friend, &c. The meaning then is, that he setteth variance betweene those that were in∣ward together, and singularly affected one towards another.

Vers. 29. A wicked man deceiueth his neighbour, and leadeth him into a way that is not good.

A Wicked man] He that is head-strong, and wilfully giuen to transgresse the lawes of God, in regard whereof the originall text calleth him, a man of violence, [deceiueth his neighbour] insecteth the minds of those with whom hee con∣uerseth, his errours, perswading them of the vnlawfulnesse of

that which is vnlawfull, and of safety where is perill; and that that is euill which is good and laudable, and sometimes ne∣cessary: [and leadeth him into away that is not good] corrup∣teth his conuersation with vices, and draweth him vnto such courses as are both sinfull and hurtfull.

Vers. 30. He shutteth his eyes to deuise wickednesse: hee mo∣ueth his lips, and bringeth euill to passe.

HE] The wicked man formerly spoken of, [shutteth his eyes to deuise wickednesse] seriously setteth his mind vpon mischiefe, and would not haue his thoughts distracted and drawne away from it, by looking heere and there vpon any obiects; meaning that hee is very intentiue to inuent that which may doe hurt: [he moueth his lips] hee speaketh softly, and whispereth; he dealeth closely, & would not bee knowne in his practises, lest he should be preuented, [and bringeth euill to passe] by his industrie and secrecie doth many shrewd turns, and worketh much villanie.

Vers. 31. The gray head is a crowne of glory, when it is found in the way of righteousnesse.

THe gray head] Old age, whereof gray haires and a hoare head is a signe, ▪is a crowne of glory] yeeldeth commenda∣tion to the aged person, and maketh him reuerent, [when it is found in the way of righteousnesse] when the old man doth shew himselfe to be religious and righteous, whether hee hath led his life in that manner from his youth, or whether he hath bin conuerted to it now in his latter time.

Vers. 32. He that is slow to wrath, is better then the mighty man: and he that ruleth his owne mind, is better then he that winneth a City.

HE that is slow to wrath] Which will not bee prouoked to anger without due cause, neither hauing due cause to

bee angry, will passe the bounds of moderation and measure, [is better then the mighty man] is more to bee commended for his strength and fortitude, then he that is bo••sterous, & strong of body: [and he that ruleth his mind] which represseth and keepeth vnder his intemperate passions and violent affections of euery sort, [is better then he that winneth a City] hath grea∣ter power, and doth a more worthie exploit, then he which by force of armes doth ouercome and conquer whole Cities, Castles, and Countries.

Vers. 33. The lot is cast into the lap: but the whole disposi∣tion thereof is of the Lord.

THe lot] Which was much in vse among the people of God, both for diuision of lands, as Numb. 26. 55. and for other causes, as appeareth in many places of the Scriptures [is cast into the lap] into some secret or close place; & that which was most ordinarie with them, is put for many other, as hats, fists, pots, boxes, or whatsoeuer else: [but the whole disposition thereof] the particular ordering, guiding, and gouernment of of it, [is of the Lord] by his immediate prouidence, without either chance, art, or labour. And vnder lot he comprehendeth all other accidents which are thought to bee meerely casuall, and wholly subiect to fortune.

CHAPTER. XVII.

Vers. 1. Better is a morsell of drie bread, and peace there∣with, then a house full of sacrifices with strife.

BEtter] More comfortable, safe, and wholesome, [is a morsell of drie bread] a crust (as wee vse to say) without any other cates or dishes, slender fare, a small pittance, and that also course and homely, [and peace therewith] if there be Chri∣stian loue, quietnesse, and good agreement, [then an house full

of sacrifices] great abundance of dai••ty cheere, as they vsed to haue when they offered peace offerings, as may appeare chap. 7. vers. 14. And to that custome S. Iames seemeth to allude,* 1.176 when he saith, You haue nourished your hearts as in a day of sa∣crifice or slaughter.

Vers. 2. A discreet seruant shall haue rule ouer a leaud sonne, and he shall diuide the inheritance among the brethren.

A Discreet seruant] A faithfull, painefull, and wise seruant, though a bondman, [shall haue rule ouer a leaud sonne] shall be preferred before a rude and dissolute child, and some∣times be set ouer him as a gouernour: [and he shall diuide the inheritance among the brethren] shall bee as one of them, and haue a portion among them, and bee a•• it were in the roome of the eldest brother, hauing the chiefe hand in making diuisi∣on of the goods and lands betweene the other sonnes and daughters.

This indeed is sometimes verified according to the letter and words of the sentence, that seruants be made Executors to their masters, and guardians to their masters children: but the drift hereof is to shew, that they which are low may be exalted by vertue, & they which are high, may be brought downe by vice: that wisdome preferreth diuers aboue them that might haue been their betters, and follie depriueth many of those prerogatiues which otherwise they should haue enioyed.

Vers. 3. The fining pot is for siluer, and the furnace for gold: but the Lord trieth the hearts.

THe fining pot for siluer] Gold-smiths haue their vessels, wherein they proue and trie the gold and siluer from drosse and corruption: [but the Lord trieth the hearts] he alone searcheth them, and knoweth them; and none but hee by grace can purifie them, though man by art can refine metals, and make them more pretious.

Verse 4. The wicked man giueth heed to false lips: and a lyar hearkeneth to the naughty tongue.

THe wicked man] He that is giuen to worke mischiefe, [gi∣ueth heed to false lips] willingly listeneth to the shrewd words that men that abuse their lips to falshood, doe speake: [and a liar listeneth to the naughty tongue] hee that is wont to tell lies, and other vngratious tales, is glad to heare lies, and o∣ther speeches that are malicious and hurtfull.

Vers 5. He that mocketh the poore, reprocheth him that made him: and he that reioyceth at his aduersitie▪ shall not be innocent.

HE that mocketh] Which offereth despite to▪ and vilifieth by word, deed, or gesture, whether in the way of iest, or bitter disdaine, [the poore] not onely them that want wealth, but which are in any affliction, either externally, or in their soules, [reprocheth him that made him] doth af••er a sort scorne and scoffe at God, who created the man, and allotted him that estate; as he that laugheth at the worke, doth consequently deride the artificer, [and he that reioyceth at his aduersity▪ shall not be innocent] not onely he that sheweth apparent contempt of the man afflicted, but which is glad in his heart for his mise∣ry and affliction, shall seuerely be punished.

Vers. 6. Childrens children are the crowne of the elders, and the glory of the children are their fathers.

CHildrens children] A long race, many nephewes, such as we call grand-children, and those of many descents, [are the crowne of the elders] a comfort and credit to their parents, grandfathers, great-grandfathers, &c [and the glory of the children are their fathers] it is an honour for the younger sort to haue descended from worthy progenitors; prouided yet in both these cases, that as well the ancestors as the posterity be vertuous, & well adorned with graces of their owne. Many

foolish vitious children can nothing credit their wise & godly progenitors, as R••hoboam and his son added nothing to the glory of Dauid and Salomon: neither can sinfull ancestors ei∣ther yeeld honour to, or receiue honour from their seed that is holy and religious. That blessed Hezekiah was in no sort dignified by his wicked father Ahaz: nor was that wicked Ahaz any whit graced by his blessed son Hezekiah. And in case that both the elders and youngers, the fathers and chil∣dren be all naught, as was cursed Cham and his seed, and cru∣el Cain and his, no multitude, nor might, nor meanes, of what sort soeuer, can make either part honourable.

Vers. 7. Excellent speech becommeth not a foole; much lesse lying talke an ingenuous person.

EXcellent speech] Prayer, thanksgiuing, discourse of God, of the Scriptures, of religion, of any holy things: the com∣mendation of that which is good, the reproofe and disprai∣sing of that which is euill, [becommeth not a foole] is not seem∣ly in the mouth of a sinfull sot, which neither practiseth, nor loueth, nor vnderstandeth the points whereof hee speaketh: [much lesse lying talke] any manner of corrupt communicati∣on, whether it be false or filthy, worldly or bitter, or scoffing, or idle; for one kind is put here for all the rest: [beseemeth an ingenuous person] is comely for a godly, wise, and honest man, such a one as is contrary to the foole formerly mentioned, in profession, heart, and behauiour, to vtter.

Vers. 8. A reward is as a precious stone: pleasant in the eyes of him that hath it: it prospereth whithersoeuer it turneth.

A Reward] A gift or present bestowed vpō a Magistrate, or officer, or any that may help or hinder a man in his cause, [is as a precious stone, pleasant in the eyes of him that hath it] much regarded of him on whom it is bestowed: [it prospereth whithersoeuer it turneth] it taketh effect, and bringeth good successe, to what end soeuer it is applied; to escape punishmēt,

to pacifie wrath, to obtaine promotion, to get fauour in courts, to crosse ones aduersarie, or to bring to passe any pur∣pose.

Verse 9. He that couereth a fault, seeketh loue: but hee that repeateth a matter, separateth a chiefe friend.

HE that couereth a fault] That passeth by an infirmitie, that burieth an offence, as much as may be, in silence, seeketh loue, by shewing loue to the partie, preserueth concord where kindnesse was before, and taketh the way to make him his friend, who was before but a stranger to him: but he that re∣peateth, which looketh too narrowly into euery slippe, and is raking into mens frailties, especially so as to blaze them a∣broad to others, separateth a chiefe friend, doth alienate the mindes of those that bee dearest vnto him, and maketh them his enemies. Yet it is not against the rule of loue to tell men louingly of their faults; for that helpeth them to repentance and reformation, and cureth their credits, the blemish there∣of being wiped away both from the eyes of God and men, as Saint Iames saith: If any of you haue erred from the truth, and* 1.177 some man hath conuerted him, let him know, that hee that hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes. Neither is it vnfit, but needfull sometimes to acquaint others with the transgressions of our neighbours, if it belong vnto vs to bee their Physitians; as Ioseph did Iacob with the infamie his bre∣thren ranne into: and they of the house of Cloe did the Apo∣stle with the contentions of the Corinthians. And in some ca∣ses some mens sinnes must needes be discouered, for the safe∣tie of the whole state, both of Prince and people, of Church and Common-weale: for it is a sure rul••, that no mans faults are then to be concealed when any man may take hurt there∣by. See Chap. 10. vers. 12.

Verse 10. A reproofe entreth more into him that hath vn∣derstanding, then an hundred stripes into a foole.

A Reproofe] A rebuke and admonition onely, though short also one word as it were▪ entreth more into him that hath vnderstanding, worketh more vpon his heart, and taketh bet∣ter effect for reformation of his faults then an hundred stripes into a foole, then many grieuous punishments inflicted vpon a wicked person, which wanteth the sound and sauing know∣ledge of God.

The opposition is specially betweene desperate sinners, gi∣uen ouer vnto a reprobate sense, and a godly man; notwith∣standing that Gods owne elect may also bee possessed with such obstinacie til the time of their conuersion: and then their miseries, with the worke of Gods holy spirit, will helpe them to humiliation and repentance.

Vers. 11. An euill man seeketh onely rebellion: and a cruell messenger shall be sent against him.

AN euill man] He that is destitute of Gods holy spirit, and walketh after the flesh, seeketh onely rebellion, setteth himselfe whollie to transgresse the commandements of God, and delighteth in nothing so much as in that which is con∣trarie to his will: and a cruell messenger shall be sent against him, euen as Kings and other Princes send out some forces (if neede so require) to suppresse rebellions, and to apprehend and seuerely punish the Rebels: so the Lord armeth some∣times men with wrath and power against his enemies, and sometimes the Angels, and sometimes the vnreasonable crea∣tures, and sometimes the insensible creatures, to bee as it were his officers, appointed to plague them without mer∣cie, and sometimes his owne hand immediatly doth destroy them.

Verse 12. Let a Beare robbed of her whelpes meete a man, and not a foole in his folly.

THe she Beare, whose young ones haue been lately taken from her, exceedeth all other beasts in rage & fiercenes. From thence doth Hushai take his similitude concerning Da∣uid: Thou knowest (saith he to Absalom) thy father and his men,* 1.178 that they be strong men, and are chafed in minde, as a Beare rob∣bed of her whelps in the field. And from thence doth the Lord draw a comparison to expresse the grieuousnes of the plagues wherewith he purposed to punish the sinfull Israelites: I will* 1.179 meete them as a Beare that is robbed of her whelps, and will breake the kall of their hearts. And the immanitie of this beast may bee discerned by that which befell the wretched boyes which scoffed at Elisha and were cursed by him. It is said, that two Beares came out of the forrest, and tare in pieces two & for∣tie* 1.180 of them. And yet it is not so dangerous to meete with such a Beare, as with a foole in his folly, as to fall into the hands of a wicked man in the extremitie of his wickednes and furie.

Vers. 13. He that rewardeth euill for good, euill shall not de∣part from his house.

HE that rewardeth euill for good] That dealeth iniuriously and vnkindly with him that hath declared his loue in outward curtesies any way for his benefit and profit, whether by word or deede; or hath sought the saluation of his soule, by helping him against his sinnes, [euill] plagues and punish∣ments from God, and many times displeasure from men also, [shall not depart from his house] from himselfe especially, and from his wicked posteritie.

Vers. 14. The beginning of strife is as he that openeth the wa∣ters: wherefore before the contention be medled with, leaue off.

THe beginning of strife] The person which is the beginner of strife, he that giueth the onset thereunto, is as he that

openeth the waters, that diggeth downe the heads of ponds, or bankes of riuers, whereby the waters are held in; which be∣ing by this meanes let loose, can neither be brought in againe, nor restrained from doing of hurt; but the breach increaseth, and cannot easily bee stopped: and the streame is violent, and cannot easily bee staied: Wherefore, before the contention be medled with, leaue off.] If it be possible, let there be no begin∣ning of strife; but if there be, withstand the proceeding, and giue vp before the matter grow to heat, & the suit to charges.

Vers. 15. He that iustifieth the wicked, and he that condem∣neth the iust, euen they both are abomination to the Lord.

HE that iustifieth the wicked] Which either publikely or priuately doth either warrant the vnlawfull actions of sinfull men, or cleereth them of the practise of that whereof they are guiltie, or freeth them from the punishments which their faults doe iustly require, and he that condemneth the iust, imputing those things vnto them for faults, which indeed are vertues, or not at all any offences, (as they did to the Disciples of Christ, for plucking, rubbing, and eating the eares of corne on the Sabbath day, which in that case might bee done with∣out sinne) or laying those crimes to their charge, whereof they are innocent and faultlesse: they both are abomination to the Lord, the one as well as the other is loathed and disliked of him, and neither of them shall escape the iudgements which are to be executed by him.

Verse 16. Wherefore is there a price in the hand of a foole to buy wisedome, seeing he hath no heart?

WHerefore is there a price in the hand of a foole] Whi∣therto serueth it that a foolish wicked man hath wealth, time, and other meanes, to buy wisedome, procure the knowledge of God, seeing he hath no heart, when hee hath neither wit, nor will to vse them to that holy end? The mea∣ning is, that a sinfull man is nothing the better for all his ri∣ches,

or whatsoeuer else he possesseth, if hee haue no affection or desire to seeke and labour for sound vnderstanding.

Vers. 17. A friend loueth at all times, and a brother is borne for aduersity.

A Friend] He that is true and trustie, [loueth at all times] is constant in good will, and ready a••waies to performe e∣uery dutie of kindnesse: [and a brother] a naturall and deere friend, and not euery naturall brother or kinsman, (for it is said in the next chapter, vers. 24. that a friend is neerer then a brother: and in the 19. chapter, vers. 7. All the brethren of the poore doe hate him) is borne for aduersity] then beginneth to shew himselfe as if hee were new borne, when a man being in affliction hath most need of him.

Vers. 18. A man void of vnderstanding clappeth the hand, taking vpon him suretiship before his friend.

A Man void of vnderstanding] An vndiscreet and foolish person [clappeth the hand] giueth his word for another mans debt, and confirmeth the same by giuing his hand or writing, or other meanes, such as whereby a promise is ratifi∣ed: [taking vpon him suretiship before his friend] voluntarily, rashly, and vnaduisedly, being ready to offer himselfe to this burthen before he be intreated thereunto.

Vers. 19. He that loueth strife, loueth transgression: and he enlargeth his gate that seeketh a breach.

HE that loueth strife] Which is not vpon necessitie drawne into concentions, nor through infirmitie sometimes fal∣leth thereinto, but taketh delight in brawles and controuer∣sies, [loueth transgressions] is surely a wicked man, and taketh pleasure in sinne, which is the cause of his vnquietnesse; and likewise procureth many euils to ensue vpon debate and va∣riance, which are the effects of his turbulent humour: [and he

inlargeth his gate that seeketh a breach] he that picketh quar∣rels, and is desirous to fall out with men with whom before he was at agreement, setteth open a wide doore to let in many mischiefes.

Verse. 20. He that hath a froward heart, shall not find good: and he that is peruerse in his tongue, shall fall into euill.

HE that hath a froward heart] Which is not onely missed by ignorance, or subiect to faults by frailty, or ouertaken at some times by passions, but is giuen to bee wilfull and stub∣borne, his soule is in the power of frowardnesse: [shall not find good] shal obtaine no fauour or blessing from God, but iudge∣ments and curses rather, both for his euerlasting state, and for his present condition, howsoeuer hee may seeme to possesse many earthly commodities: [and he that is peruerse in his tongue] which abuseth his tongue to swearing, lying, flatte∣ring, railing, filthinesse or any other leaud speaking, [shall fall into euill] shall feele and find in the end some heauie stroke of God to light vpon him.

Vers. 21. He that begetteth a foole, begetteth him to his owne sorrow: and the father of a foole shall haue no ioy.

HE that begetteth a foole] The parents of those children which are destitute of wisdome and grace, [begetteth him to his owne sorrow] procure to themselues matter of griefe in the very generation of an vngratious seed: but feele the bit∣ternesse of it when they find the frowardnesse and rebellion, and (it may be) the misery and euill end of such sinfull sonnes: [and the father of a foole shall haue no ioy] His meaning is not, that they which haue wicked children are without all com∣fort: for then the best men, as Abraham, Isaac, Iacob, Dauid, and other excellent persons, should haue been altogether comfortlesse, hauing godlesse sons as well as godly: but they can haue no reioycing in such a wicked progenie, so long as they continue in their impiety and follie.

Vers. 22. A ioyfull heart causeth good health: but a sorrow∣full mind drieth vp the bones.

A Ioyfull heart] Especially that which is refreshed and made merrie with godly ioy, [causeth health] is many times as good as physicke and wholesome medicines for the restoring of health to weake bodies, and keepeth the heal∣thy in very good temper, by a certaine vitall vigor which it conueieth into them: [but a sorrowfull mind] an heauie spirit, which is cast downe without iust cause, or beyond iust mea∣sure, [drieth vp the bones] causeth the body to bee out of tune, and greatly diseased, by consuming the rad••call moisture, and filleth the bones with aches, and wasteth the marrow that is in them.

Vers. 23. A wicked man taketh a gift out of the bosome to peruert the waies of iustice.

A Wicked man] Both the partie that hath the bad cause, and standeth in it, and the vniust Iudge, or other corrupt Officers, that will bee induced to doe wrong, [taketh a gift] which the one hath prepared to giue, and the other knoweth to be brought, [out of the bosome] closely and priuily, that o∣thers discerne it not [to peruert the waies of iustic••] to ouer∣throw the right, and stop the course of Law, wherein (as in broad and high waies) the Magistrate should walke without all partiality.

Verse 24. Wisdome is in the face of him that hath vnderstan∣ding: but the eyes of a foole are in the ends of the earth.

WIsedome is in the face of him that hath vnderstanding] The modest, lightsome, and amiable countenance of a discreet and vertuous person, and especially the stayednesse of his eyes, declareth and publisheth him to bee wise•• [but the eyes of a foole are in the ends of the earth] his lookes and

countenance bewray and discouer the leaudnesse, follie, and sottishnesse that is within him, and namely the inconstancie or wandring of his eyes, rouing hither and thither, as if hee would looke from one side of the land to the other.

Verse 25. A foolish sonne is a vexation to his father, and a bitternesse to her that bare him.

HIs contemptuous and disobedient behauiour to his pa∣rents, and other leaud conditions, and (as it often falleth out) his vnhappie estate doth fill the hearts both of his father and mother with anger, and with great griefe and sorrow.

Vers. 26. It is not good euen to condemne the righteous, nor to strike ingenuous men for equity.

IT is not good] but euill ann hurtfull [to condemne the righte∣ous] to speake against, or passe sentence vpon harmelesse men with our lips; or so much as to censure them in our harts: [nor to smite ingenuous men] to punish well disposed and faith∣full persons, whom the Scripture, in regard of the free spirit that is in them, whereby they are preserued from the power and bondage of sinne, and in regard of the dignitie that grace hath aduanced them vnto, doth call by the name of free men and Princes, as the word here vsed doth signifie, [for equity] either for shunning that which is vnlawfull and naught, or doing that which is commendable and good.

Vers. 27. He that hath knowledge, spareth his words: and a man of vnderstanding is of a coole spirit.

28. Euen a foole, when he holdeth his peace, is counted wise: and he that shutteth his lips, prudent.

HE that hath knowledge] Which is endued with sound wis∣dome, [spareth his words] holdeth in and keepeth backe vnnecessarie and fruitlesse speeches: hee delighteth not in speaking much, but in speaking well: [and a man of vnder∣standing]

being both iudicious and godly, [is of a coole spirit] is moderate, and well stayed in his affections: not easily bur∣sting forth into anger, but diligently taking heed of the heate of his hart, and thereby is able to bridle his tongue from mul∣tiplying of many and passionate words. [Euen a foole when he holdeth his peace, is counted wise] So excellent a thing it is to keepe silence in time and place, that euen a silly person and Idiot holding his tongue, is deemed wise, and taken for a dis∣creet man, because that by foolish babling hee bewraieth not his ignorance and follie.

CHAPTER. XVIII.

Verse 1. For his desire a man will seeke, separating himselfe, and deale in euery matter.

FOr his desire a man will seeke] Euery man will apply his minde and endeauour to get that which he affecteth, separating himselfe, auoi∣ding all the lets and impediments which are like to crosse his desire, and will deale in euery matter, hee will attempt all such courses as may serue for the accomplishment of his purpose.

Verse 2. A foole is not delighted with knowledge, but in dis∣couering his owne heart.

A Foole] A wicked person destitute of grace and wisdome, and yet highly conceited thereof, hath no delight in vn∣derstanding, is not desirous to be truly wise, and therefore re∣gardeth as little the meanes whereby hee may attaine to wise∣dome, but in discouering his owne heart, in shewing by word and deed, that follie and naughtinesse which proceedeth out of his corrupt and wretched heart, nothing doth satisfie him, but that which is agreeable to his humours.

Vers. 3. When the wicked commeth, then commeth contempt, and with the vile man, reproch.

WHen the wicked commeth] When any man becom∣meth wicked, and waxeth sinfull, then commeth con∣tempt, dishonour and infamie follow fast after him, his credit is growing into a consumption, how great and many meanes soeuer he hath to vphold it: and with the vile man reproch, hee that is vicious, and by ••ll doing deserueth shame shall be sure to haue shame & reproch of his companions: if men dare not speake contemptuously to him, yet they will talke contempti∣bly of him, or though they should be afraid to censure him in their word, yet they wil be bold to despise him in their minds.

Vers. 4. The words of an excellent mans mouth, are as deepe waters, the welspring of wisedome, is as a flowing riuer.

THe words] The wholesome and fruitful speeches, of an ex∣cellent mans mouth, vttered by godly men, and such as feare the Lord: for to them doth the holy Ghost vouchsafe the title of excellencie: as when Dauid saith in the Psalmes, My* 1.181 goodnesse extendeth to the Saints that are in the earth, and to the excellent. And when Salomon saith in this book, The righ∣teous is more excellent then his neighbour, They are as deep wa∣ters, plentifull & copious, such as faile not, nor can be drawne drie at any time. The welspring of wisedome is like a flowing ri∣uer* 1.182 their hearts feed their mouthes, and thereout, wise, holy, and fruitfull words flow abundantly, as a vehement streame boyleth out of a rich fountaine.

Vers. 5. To accept of the person of the wicked is not good, to o∣uerthrow the iust man in iudgement.

TO accept of the person of the wicked] To free him from pu∣nishment, or to shew him fauour in a bad matter, for his power, parentage, kindred, friends, wit, wealth, gifts, acquain∣tance, or to regard any thing in him, without the cause, is not

good, but dangerous & hurtfull, it will draw downe the iudge∣ments of God vpon those Magistrates▪ or persons whatsoeuer, which vse such parciality: and he speaketh in this manner, be∣cause there is a shew of wisdome, and policy, for gaine & safe∣ty, by gratifying of them, in respect of the bribes which they will giue to haue their turnes serued, and the mischiefe which they will worke to those that proceed seuerely against them, to ouerthrow the iust man in iudgement, this is the effect that commonly ensueth vpon the fauor that is shewed to the wic∣ked, & maketh the sin double: in so much as vnrighteous ma∣lefactors are spared so much the harmelesse and innocent are oppressed: that hand which lifteth vp him, whom it ought to beate downe, will beate downe him, whom it ought to lift vp. Either of these were great offences alone, but very grieuous when they are both conioyned together. It was a foule fault to seeke the release of Barrabas, which had deserued to die; but to haue him deliuered, that Christ might be crucified, was intollerable wickednesse: and yet it would haue been more notorious & detestable, if Christ had been condemned to die, by the practise and perswasion of Barrabas, which thing som∣times befalleth the members of Christ, by the instigation of the successors of Barrabas. The Shechemites aduentured to do that which is here condemned, and therefore they felt the pe∣naltie which here is threatned: they would set vp Abimelech to be king, because he was of their blood, and slew the other sons of Gideon for his sake, and at his request, but in the end they found it not good to accept of the person of the wicked, and* 1.183 to ouerthrow the iust: for they and their city were destroyed, for taking part with their wicked kinsman, and offering vio∣lence to the righteous children of Gideon.

Vers. 6. A fools lips come with strife, and his mouth calleth for stripes.

7. The mouth of a foole is his owne destruction, and his lips are a snare for his soule.

A Fools lips come with strife The wicked talke of a graceles foole, his railing, slandering, lying, backbiting, challen∣ges,

comparings, nipping, and girding, doe as directly tend to quarrels, or brablings, as if they had legges to goe vnto con∣tention: which is especially to be vnderstood of them that be froward, proude, giuen to scoffing, and others of like nature and disposition: and his mouth calleth for stripes, the words of his mouth doe prouoke, and euen call for blowes, and punish∣ments, by his desire vpon others, but by desert and effect vpon himselfe. The mouth of a foole is his owne destruction, his vnad∣uised and intemperate speeches bring his owne ouerthrow, and his lips are for his soule, that matter which his lips doe ma∣liciously or rashly vtter, is an occasion and meanes to intrap him, to the hazard of his state, life, and saluation.

Vers. 8. The words of the tale-bearer are as strokes, and they goe downe into the inward parts of the belly.

THe words of the tale-bearer] The malicious accusations which whisperers doe secretly mutter against men be∣hinde their backes, ar•• as strokes, as wounds that are giuen by weapons: they doe them as much hurt by seeking their infa∣mie, or trouble, or by alienating the mindes, and good opini∣ons of their friends and neighbours from them, as if they had smitten them with a sword, and they goe downe into the inward parts of the belly: they are like vnto darts, wherewith men are dangerously wounded, piercing (as it were) into the very in∣trailes.

Verse 9. Euen he that is negligent in his businesse, is brother to a waster.

HE that carrieth himselfe slothfully in the workes of his calling, being without all care and endeuour to set for∣wards his affaires, is brother to a waster, is like to him that pro∣digally wasteth his substance, as if he were his owne brother, and shall as certainly, though it may be not so speedily, come to pouertie as he. For God yoketh them together as fit mates, with the same reproofes, with the same threats, and with the

same punishments. Both are barren of all goodnesse: both are forward to any euill exercise, and both shall be pinched with penurie and want. And as in sundrie respects the one is like to the other, so it is obseruable that the one taketh much con∣tentment in the company and courses of the other, with much familiaritie and frequencie.

Verse 10. The name of the Lord is a strong tower: the righ∣teous runneth to it, and is exalted.

THe name of the Lord] His fauour ioyned with his mighty power, and faithfulnes towards his people, is a strong tower, as a Fort or Castle of defence is, for the safetie of them that are within it: so hee preserueth his from the violence of their aduersaries, that would destroy or hurt them: the righ∣teous, such as be iust, and godly, and feare him, runne vnto it, depend vpon him, and by prayer, and confidence, commit themselues to his protection, against Satan, sinne, damnation, and all manner of dangers both of soule and body, and are ex∣alted, so kept from the rage of troubles, and the reach of their enemies, as if they were taken vp into an high Turret, or set in some place aloft, which no enemie could either vndermine, or assault, or shoote vp vnto.

Verse 11. The substance of the rich man, is as it were his strong citie, and as a high wall in his imagination.

IN the former sentence was declared wherein the godlie seeke for safetie, and finde it, and that is in the name of the Lord: and in this, wherein the wicked, especially being weal∣thie, presume of defence, but faile of it, and that is in their goods and possessions. For they seeme a strong citie, which no dangers can vanquish, and an high wall, that no miserie can scale and climbe ouer: but all is in their owne imagination, and nothing in truth: for they are weake and low, and vtterly void of power against any kinde of calamities.

Verse 12. Before destruction the heart of a man is haughtie, and before glorie goeth lowlinesse.

BEfore destruction] Before some grieuous calamitie, where∣by a man is as it were broken in pieces (as the word im∣porteth) with miserie, sorrow, or shame, the heart is haughtie, the minde is puf•• vp with selfe-liking, and so groweth secure, and carelesse, and before glorie goeth lowlinesse, when a man is humble in his owne eyes, and thinketh basely of himselfe, and reuerently of others, and submitteth himselfe to Gods hand, to beare willingly whatsoeuer he shall impose vpon him, he is in the way to true honour, if hee bee not aduanced to ••refer∣ment, yet hee shall be refreshed with comfort, and inriched with graces.

Vers. 13. He that answereth a matter before he hath heard it, it is a folly and a shame to him.

TO make answere, or replie to a speech, or at all to speake of any matter, before a man hath throughly heard, and fully informed himselfe therein, is a rash and indiscreete part, and the euill consequents thereof, cannot but redound much to his discredit. For absurdities will necessarily insue vpon it, and can by no meanes be auoided, whereby ••e declareth him∣selfe to bee failing of that wisedome, and iudgement, which bring praise and estimation. And is it not most commonly an occasion and meanes that good causes haue bad successe, as being peruerted by the ignorance & temeritie of those which take vpon them the defence of that whereof they haue not suf∣ficient information, or else are depraued vniustly by the haste and headinesse of such as speake euill of the things which they know not?

Vers. 14. The spirit of a man will beare out his infirmities, but a wounded conscience who can beare?

THe spirit of a man] His heart being in a comfortable estate by the sight of Gods fauour, and the testimony of a good

conscience, will beare out his infirmities, maketh him to sustaine with patience, and some cheerfulnes, manifold paines and dis∣eases of the body, and all outward crosses whatsoeuer: but a wounded spirit who can beare? but when the soule is cast down, and as it were broken with the apprehension of Gods indig∣nation, none can endure the horror and anguish thereof, nor any thing raise it vp, and giue comfort to it, but God alone.

Verse 15. The heart of the prudent possesseth knowledge, and the eare of the wise will seeke after vnderstanding.

THe heart of the prudent possesseth knowledge,] He that is acquainted with the state of his owne soule, and discer∣neth how precious and fruitfull, and needfull vnderstanding is, will not content himselfe to haue wisedome in his eares, or head, or lippes, but layeth it vp in his heart, as his chiefe trea∣sure, and the eare of the wise seeketh after vnderstanding: he laboureth to increase knowledge and grace, adding dailie thereunto, by hearkening as much as he may, to all sound and wholesome instructions.

Vers. 16. The gift of a man inlargeth him, and leadeth him before great men.

THe gift of a man] Not the good qualities that are in him, and the graces which hee hath receiued, but the present that he bringeth, and the reward that he bestoweth, inlargeth him, and leadeth him before great men, maketh roome for him, and procureth him accesse to the presence of them that are in high places, & of great authoritie, from whom also he getteth countenance & fauour, whether his suit be equall, or vnlawful.

Verse 17. He that is first in his owne cause is iust: then com∣meth his neighbour and maketh inquirie of him.

HE that is first in his owne cause] He that is in a controuer∣sie, speaketh first, before the Magistrate, arbitrator, or any

other to whom it belongeth to heare the matter, is iust, so plea∣deth for himselfe, and setteth such colours vpon his cause, that hee seemeth to be very righteous: if hee be plaintiffe, that his informations be equall, and waightie; if defendant, that his a∣pologie is good, and he innocent. Yet is not this to be vnder∣stood of euery one that hath the first place of speech: for righteous men doe many times begin the declaration of the the cause, or defence of themselues, and be found vpright and faithfull both in the entrance and end of the strife: but it is meant of false fellowes, that respect not what they may war∣rantably auerre with truth, but what they can audaciously af∣firme with impudencie. Then commeth his neighbour, and ma∣keth inquirie of him▪ he that in the second place, or afterwards is to make answere vnto him, or reply vpon him, confuteth his allegations, detecteth his falsehood, and conuinceth him, of in∣direct and naughtie dealing.

Vers. 18. The lot causeth contentions to cease, and maketh a partition amongst the mightie.

HE declareth the true & right vse of a lot, by telling what is done, for that which ought to be done: namely, in dif∣ficult and doubtfull causes, which cannot otherwise bee well determined, and where in diuision men cannot agree between themselues what part euery one should haue, that then they be satisfied with that which the Lord by lot doth after a sort, award vnto them. And hee maketh speciall mention of the mightie, that it serueth to compound their controuersies, be∣cause that when they contend, by reason of their power, and strength, & stout stomacks, they greatly damnify one another.

Vers. 19. A brother offended, is harder to winne then a strong citie: and their contentions are like the barre of a palace.

A Brother] A natural brother, a neere kinsmā, a kind friend, offended, alienated by wrongs receiued, or imagined to ••e done vnto him, from him whom hee so much affected be∣fore,

is harder to winne then a strong city, will with more dif∣ficulty be brought to firme and vnfained reconciliation, then a city well defenced, can be vanquished and taken. And their contentions, their strife, and suites, are like the barre of a Palace, strong, and vehement, and must with no lesse adoe be be paci∣fied, whiles their power serueth them to pursue one another, then the mighty iron barres, whereby the gates of a Castle, Fort, or great building, are shut in, and kept safe, may bee bro∣ken, or cut in sunder. But this is to bee vnderstood of vnrege∣nerate and fleshly men, or of Gods seruants so farre as they be carnall, and not otherwise: for it is a commendation that is giuen to the godly, by Saint Iames, that their wisedome which* 1.184 they receiue from aboue, maketh them peaceable, gentle, and easie to be intreated.

Vers. 20. With the fruit of a mans owne mouth shall his belly be satisfied: and with the encrease of his lips shall he be filled.

WIth the fruit of a mans mouth] With those words which the mouth of a man vttereth, be they good or bad, as the tree yee••deth her fruit, be it sweet or sower, shall his bell••e be satisfied, he shall be as it were fed with ioy, or sorrow, and with the encrease of his lips, according to those speeches which the lips vse most to deliuer, wholesome, or hurtfull▪ as the ground sendeth forth her crop of corne or weeds, shall hee be filled, he shall either haue great welfare, or great woe, many blessings, or many iudgements.

Vers. 21. Death and life are in the power of the tongue, as e∣uery one delighteth to vse it, he shall eate the fruit thereof.

THis verse in part containeth an explication of the former, shewing what is that satisfying, and filling, which is there mentioned, that it extendeth to all misery, euen to the very death of the wicked, which abuse their tongues to euill, and to all happinesse euen to life it selfe, and that euerlasting (as is al∣so meant of the contrary) of the godly, which vse their

tongues aright, both which are said to be in the power thereof: that is, the peruerting, or well ordering of the same, is effectu∣all, either for destruction or saluation: and yet this force is not in the pronouncing of words, but in the affection from which they constantly proceed, and as euery one delighteth to vse it▪ so he shall eate thereof. Hypocrites somtimes doe make faire showes, but their hearts and lips accord not together, and therfore their smooth speeches tend not to life: and god∣ly men somtime•• forget themselues, but they take not plea∣sure in euill speaking, and therefore they shall not be destroy∣ed, though they may be corrected.

Vers. 22. He that findeth a good wife, findeth a good thing, and obtaineth fauour of the Lord.

HE that findeth a good wife] Which being himselfe a good man, hath, and seeth, and enioyeth the benefit of a good, wise, and faithfull wife, findeth a good thing, which shall bee for his helpe and comfort; and obtaineth fauour of the Lord, receiueth a testimony of his loue in bestowing so great a bles∣sing vpon him: and so doth a godly woman, that findeth a good and gratious husband.

Vers. 23. The poore speaketh with supplications: but the rich answereth roughly.

THe poore] He that is in misery, in perill, in feare, or subie∣ction, speaketh with supplications, submissely, and lowly, to the wealthy and mighty, beseeching him in humble man∣ner, and reuerent termes, especially when he hath any suite vn∣to them. But the rich answereth roughly: hee that hath abun∣dance of goods, or is in authority, not onely reiecteth the poore petitioner contemptuously, with a churl••sh deniall, but otherwise also is proud and insolent in his speeches. Com∣monly thus it is, but yet not alwaies: for some of the lowest sort speake disdainfully, and some great personages behaue themselues courteously.

Vers. 24. A man that hath friends, ought to shew himselfe friendly, for a friend is neerer then a brother.

A Man that hath friends] Which is beloued of, and recei∣ueth fauours and benefits from others, ought to shew him∣selfe friendly, to entertaine, hold, and requite their friendship by all good duties. Hee is not onely to take heed lest by any strangenesse, and offering of discourtesies, hee lose their li∣kings, but to endeauour by all signes and pledges of good will, to knit their harts faster and faster vnto him. For a friend, an vnfained wel-willer, which beareth Christian affection vn∣to him whom hee loueth, is neerer then a brother, is more faithfull and constant in ministring helpe and comfort, then an ordinarie kinsman, or meere naturall brother.

CHAPTER. XIX.

Vers. 1. Better is the poore that walketh in his vprightnesse, then he that peruerteth his waies, and is a foole.

BEtter is the poore] More happie and comforta∣ble is the estate of him that is of little wealth, and of small possessions, and greater respect is to be had of him, that walketh in his vpright∣nesse, endeauoureth constantly to bee iust and godly, in words and workes, then he that abuseth his lips, then the rich that is giuen to speake wickedly, and is a foole, voide of grace, and godly wisedome, and full of vice and leaudnesse. Thus standeth the opposition: Better is the poore that vseth his tongue aright, and walketh vprightly, and so is wise, then the rich that abuseth his tongue, and walketh corruptly, and so is a foole.

Vers. 2. Both the mind without knowledge is not good, and he that has••eneth with his feet sinneth.

TWo vices are heere matched together, and reproued to∣gether, as dangerous and hurtfull, whereof the one is cause of the other, which are ignorance, and rashnesse. Con∣cerning the former, it is said, that without knowledge, where the sound knowledge of Gods holy will is contemned, or neglected, the mind is not good, the man is not good. For a part is put for the whole: whatsoeuer shewes hee maketh of faithfulnesse within, all is but deceiueable; his soule (as the o∣riginall Text hath it) is destitute of goodnesse, and then, what is there in hi••, or proceedeth from him, that may bee called good? and he that hasteneth with his feet, sinneth.

The latter is described by a similitude, from him that should headily run on blind-folded, and hood-wincked, in a perilous way, that he neither knoweth, nor euer saw: as such a one is in danger to dash against stumbling blocks, or to fall into quick∣sands, quagmires, mine-pits, brookes or ditches: so hee that vnaduisedly, and without deliberation, attempteth and executeth matters of moment and importance, cannot a∣uoide errours, and inconueniences, yea sinnes and transgres∣sions.

Vers. 3. The foolishnesse of a man ouerthroweth his way, and his heart fretteth against the Lord.

THe foolishnesse of a man] The sinfulnesse and vngodly be∣hauiour of the wicked, ouerthroweth his way, draweth crosses and iudgements vpon him, and causeth him to haue ill successe, and his heart fretteth against the Lord: though his tongue doe not openly blaspheme, yet his heart doth secretly murmure against God, as if he were vniustly the cause of his calamities. Neither doth he this directly alwaies, and imbitte∣reth himselfe against the person of the Lord, but scorneth at his hand, and accuseth his proceedings, vnder the name of

chance, and il lucke, and bad fortune, and many times religion is exclaimed vpon, and profession quarrelled at, especially if religious professors dislike of his irreligious prophanenesse, do thriue and prosper, when he is plagued and punished.

Vers. 4. Riches gather many friends, but the poore is separa∣ted from his neighbour.

RIches gather many friends] Wealth encreased, encreaseth the number and heape of such as pretend good will, and draweth daily new friends. The persons of men doe not this, nor their graces, but their riches. They make many fetches, they haue many gestures, they vse many words, and all this while their hearts are fixed on the goods, as flies seeke where honie is, and mice and rats will haunt an house where foode is to be gotten. So that their loue is to the money, or other sub∣stance, though they make semblance of good affection to the man. But the poore is separated from his neighbour, hee that is needie or afflicted, or in disgrace, is forsaken of all his carnall friends and companions, they either turne from him as a stran∣ger, or against him as an enemie.

Vers. 5. A false witnesse shall not be vnpunished, and a forger of lies shall not escape.

A False witnesse] Either he that doth wittingly misinforme the Magistrate, or any other gouernour, or he that by his vniust testimonie goeth about to confirme that which ano∣ther hath vntruly suggested, shall not bee vnpunished, but plagued either sooner or late, with some temporarie penal∣tie of shame and misery in this world, or with eternall per∣dition of soule and bodie in the world to come. And a forger of lies, which vseth his tongue to falshood, how artificially, & with what shewes and colours soeuer, though in priuate, shall not escape, shall not be alwaies free from punishment, though by flattering of himselfe, hee thinketh the sin not dangerous: and though by meanes of his wit, and present prosperity, hee seemeth able to preserue himselfe in safetie.

Vers. 6. Many sue to the face of the Prince, and euery man is friend to him that giueth gifts.

MAny sue to the face of the Prince] They seeke the fauour and countenance of them that be in authority, especial∣ly if they be also wealthy, & bountifull. He speaketh not here in the commendation of them, as being loyall in loue, for conscience, but for the reprehension of them, as being sub∣misse in shew, for commodity. And euery man is friend to him that giueth gifts. He declareth in this latter clause, the cause of that which he had affirmed in the former, why so many sue to the face of the Prince, because Princes haue most to bestow, and euery man, euery carnall man for the most part is friend, would bee thought a friend to him that giueth gifts, that hee might be vsed as a friend, and haue gifts bestowed vpon him.

Vers. 7. All the brethren of the poore doe hate him: how much more will his friends depart farre from him? Though he be instant in words, yet they will not.

AL the brethren] The whole kindred, euen they which are vnited with the neerest bonds of nature; being yet car∣nall and vnnaturall, of the poore, of him that is decayed in his estate, or in disgrace with superiours, though neuer so vnwor∣thily, do hate him, they loathe and despise him. How much more will his friends depart from him? Not they which were faithfully affected to him at any time, and bare him good will in truth, (for a friend loueth at all times, and a friend is neerer* 1.185 then a brother,) bu•• such his companions as dissembled with him, making profession and shew of loue in his prosperity for their owne aduantage, these in his aduersity▪ goe far from him, cast him off, and withdraw themselues from him, as being a∣shamed of his company, and vnwilling to take any notice of him, much more to deale in his cause, or to supply his wants. Though he be instant in words, albeit he heartily entreate, and earnestly importune them for comfort, reliefe and fauour, yet

they will not, they will not heare any request or complaint that hee maketh, they will not befriend them in any matter of weight, wherein they may doe him good.

Vers. 8. He that possesseth his heart, loueth his owne soule: he keepeth vnderstanding, to find that which is good.

HE that possesse••h his heart] Who hath his mind rightly informed with knowledge and iudgement, and orderly moderateth his desires and affections, loueth his owne soule, hath a due care of himselfe, and vseth direct meanes for his sal∣uation, safety, comfort, and welfare. For to loue ones soule, in this place, is otherwise taken then in the Gospell by S. Iohn, chap. 12. 25. where it is said, that he which loueth his soule shal lose it, and he that hateth his soule in this world shall keepe it vn∣to eternall life. To loue the soule, that is, to bee desirous of re∣taining this naturall life, as rather to denie the truth of God, and forsake the Gospell of Christ, then to make profession thereof, and yeeld sincere obedience to it, with hazard and pe∣rill: and he shall lose his soule, that is, forfeit his saluation and happinesse, as he that hateth his soule, which chuseth to forgo life, rather then the seruices of God, and a good conscience, shall keepe it vnto eternall life, be saued and glorified for euer. He keepeth vnderstanding, not onely heareth good instructi∣ons, but seriously attendeth to them, pondereth of them in his meditations, layeth them vp in his memorie, obserueth them diligently in the course of his life, & retaineth them constant∣ly till the time of his death, to find that which is good, that is, the end which he proposeth to himselfe, and this is the successe which he obtaineth, that Gods fauour shall be confirmed vn∣to him, both by the blessings of this present life, and by a bles∣sed estate, in that which is to come hereafter.

Vers. 9. A false witnesse shall not be vnpunished: and he that speaketh lies shall perish.

THis is the same both in words and sense with the 5. vers. of this chapter, sauing that there was said, the liar shall not

escape, and here he shall perish: so that it is not onely a repeti∣tion, but a briefe exposition of that, concluding, that as he shal be surely punished, so he shall be sorely plagued, euen with no lighter strokes, then destruction it selfe, which no gaine or ad∣uantage can be able to counteruaile.

Vers. 10. Pleasure is not comely for a foole: much lesse for a seruant to haue rule ouer Princes.

PLeasure] The affections of ioy and delight, the meanes whereby they are wrought, and the obiects whereon they are setled, as abundance of wealth, delicious fare, gorgeous ap∣parell, sumptuous houses, costly furniture, pleasant pastimes, or whatsoeuer is of like nature, is not comely for a foole, is not fit for him that is destitute of grace, and good vnderstanding to haue, as neither making for his honour, nor profit indeede, though highly promoting both in appearance. Hee will per∣uert them, and annoy other men by them, and they will indan∣ger him, and bring much harme and mischiefe to him. Much lesse for a seruant to rule ouer Princes. By seruant, he meaneth such manner of persons as he called fooles in the fo••••er clause; namely, men inthralled to their lusts, and vnlawfull desires: and by Princes, are vnderstood the godly, who are dignified with a spirituall aduancement: so that he proceedeth in exte∣nuating the condition of sinfull men, and sheweth their vn∣worthinesse by way of gradation, that all sorts of desireable things are too good for them, and much more authoritie and power ouer others, but most of all superioritie, with iurisdicti∣on ouer the righteous.

Vers. 11. The vnderstanding of a man, maketh him slow to wrath, and it is his glorie to passe by an offence.

THe vnderstanding of a man] The heauenly wisedome of God, which is in the minde of a regenerate person, accor∣ding to the measure thereof, withholdeth him from rash and vnaduised anger, but not from all anger: for then it should de∣priue

him of some vertue, and disable him from the perfor∣mance of many duties. As the distempered passions of wrath be workes of the flesh, and carefully to be auoyded so are the well gouerned affections of anger fruites of the spirit, and sea∣sonably to be exercised. He that is ouercarried with rage and choller, doth want those louely graces of meekenes, and pati∣ence: and he that is neuer stirred to any displeasure, is posses∣sed with stupidity, and destitute of zeale, and Christian feeling. Now to shunne these vicious extreames on both sides, and ob∣serue the laudable mediocritie between them, these rules may direct vs. First that all our anger be onely for sinne, and so we shall best put in practise the Apostles precept, to be angrie and* 1.186 sinne not. Then shall wee not be testie with them that be inno∣cent, because wee are incensed by them that are faultie: then shall we neuer like fumish Balaam fall out with beasts, and vn∣reasonable creatures, much lesse be imbittered against things that are senselesse. Secondly, that our anger bee measurablie proportioned to the measure of the offence, greatest indigna∣tion must bee conceiued against the greatest transgressions, though they bring not to vs so great annoyances: and smaller faults should lesse d••please vs, though in priuate respects they seeme to be more for our dammage: for euery part ought ra∣ther to be tenderly affected at Gods dishonour, then his owne detriment. Thirdly, that it be not ouerlong continued, and ex∣cessiue in time, but bounded within the limits of a day at the furthest: the Lord would not haue wrath protracted til night, nor the Sunne to goe downe vpon it. Fourthly, that the crimes of our familiars, benefactors, kinsfolke, and dearest friends, doe make vs more angrie then theirs that are not so neerely vnited to vs: that we take to heart the sinne of our childe, more then of a brother: and of a yoke-fellow, more then of a childe: and our owne, more then a yoke-fellow, childe, brother, or of any, or all others.

Fifthly, that the ire and wrath against the sins of our neigh∣bours, draw not our selues into any sinfull behauiour against God, as to be fierce and violent in reuengement, to raile to re∣••ile, to vomit out blasphemies, or imprecations, &c.

Lastly, that it hinder vs not from, but further vs to the per∣formance of all good seruices, especially in the behalfe of the parties delinquent, as to admonish them, pray for them, and giue them direction for reformation of their transgressions. And it is his glorie, it winneth him honour and praise, and that worthilie, to passe by an offence, to winke at smaller infirmities, and to remit greater wrongs, yet not so, as to be silent at Gods dishonour, with the perill of the soule of the sinner, or at the grieuances which are offered to himselfe from them: only the forbearance of reuenge, and not of iust reproofe, or of due correction, is commended.

Thus thou seest both the roote, and the fruite, the cause and effect of lenitie and mildnes declared in this sentence.

Vers. 12. The wrath of the King, is like the roring of a Lion: but his fauour is as the dew vpon the grasse.

THe wrath of the King] The indignation of a Prince, or mightie Potentate, hauing authoritie and power, incen∣sed (not against the innocent and righteous, but such as were Michaiah, or Elijah, whom Achab stormed at, but killed not, or though he had killed them, yet he could not haue hurt thē, but himselfe rather, as Ioab did, by slaying of Zachary, and sen∣ding him the sooner to heauen) but against malefactors, re∣bels, traytors, contemptuous persons, and transgressors of his wholesome lawes, or any whom God shall put into the Ma∣gistrates hand, as men of death, for violating his commande∣ments, is like the roring of a Lion, which hath more courage and strength, both to rore more hideously, and to teare more cruelly: For it is not vnderstood of them that be taken, and shut vp like captiues in holes, whom we may heare, and looke vpon through grates, and stand neere too without perill, but of such as meete with a prey, either of man or beasts, in the for∣rests, or open fields, or any where in their owne walkes. But his fauour, his loue, and countenance, especially towards wor∣thie men, is like the dew vpon the grasse, very comfortable or profitable to them, reioycing their hearts, aduancing their

states, preseruing, and protecting them from wrongs, as the dew, or milde shewres, doe refresh the fields, cause grasse to grow, and preserue the same, that the scorching heate of the Sunne drie it not vp, and cause it to wither. When God shall put into the Magistrates hand, as men of death for violating his commandements in presumptuous manner, is like the ro∣ring of a Lion, fearefull, terrible, and as it were threatning pre∣sent death: The Hebrew word signifieth a yong Lion which* 1.187 hath greater courage, and strength, both to rore more hide∣ously, and to teare more cruelly, &c.

Vers. 13. A foolish sonne is the calamitie of his father, and the contentions of a wife, are like a continuall dropping.

TWo of the greatest afflictions which befall the gouernors in their families, are declared in this sentence. The former is a foolish sonne, a sinfull, vnhappie childe, after what sort soe∣uer his lewdnesse breaketh out, whether by contumacie, and stubbornnes, when he shall contemne his parents, and despise their precepts; or by riot, and vnthriftines, when hee shall be, as it were a gulph to swallow vp all his fathers labours, and those things which he hath been so carefull to prouide; or by any other meanes shall bring shame and destruction vpon himselfe, who is the calamitie of his father, the worker of his woe, and cause of sorrow for the loosenes of his life, and at the sight, or foresight (by all probabilitie and likelihood) of the miserie of his death. The other is a contentious wife▪ whose brawlings offend the eares, and vexe the heart, and sometimes demolish the state of her husband, and therefore are compa∣red to a continuall dropp••ng: they are as irkesome, and hurt∣full, as for raine to pierce through euery part of the roofe, into all roomes of the house, falling on the plancks, and walls, and stuffe, and heads of them that are doing their worke, or sitting at their meate, or lying in their beds, which must needes bee both tedious, and noysome, to ruinate the building, and rot the goods, and molest the inhabitants.

Vers. 14. House and substance are the inheritance of the fa∣thers: but a prudent wife is from the Lord.

IN the former sentence, by a liuely similitude, hee shewed how noysome a bad wife is, and in this by another argu∣ment, he maketh it appeare what a great benefit a good wife is. He proueth it from the efficient, that the Lord doth bestow her, and that in manner differing from his ordinary and com∣mon giftures. Houses, and lands are his gifts also, and so are riches, and all sorts of commodities, but they are ordinarily, commonly, and mediately receiued from ancestors, as fathers, grand-fathers, & great grand-fathers, to whom the Lord hath giuen power to get, and keepe goods, and a will to leaue them from hand to hand to their posterity. But a prudent wife, a godly, wise, and vertuous wife, and in like manner, a religious, discreet, and gratious husband, is from the Lord, made such a one by his grace, and ioyned to the yoak-fellow.

Vers. 15. Slothfulnesse causeth heauie sleepe to fall, and a de∣ceitfull person shall be affamished.

THe dangerous effects of sluggishnesse are here set down, and described, whereof some are sinnes, and heedfully to bee shunned, and others are punishments thereof, and greatly to be feared.

The first is, immoderate and excessiue sleeping, whereby mens callings and labours are neglected, their time lost, and their wits and senses dulled: and this groweth partly from the abundance of humours, by which the head is oppressed, and partly from the want of cheerfulnesse, whereby the heart should be refreshed: and therefore obserue, that all sluggards are lumpish, and like dead men, sauing when they bee about the practise or proiect of some thing vnlawfull.

This drowsinesse of theirs, and disposition to sleep, they are charged with, & chalenged for, in chap. 6. How long wilt thou sleepe, O sluggard, when wilt thou arise out of thy sleepe? &c.* 1.188

The second is deceitfulnesse, being inferred in the latter clause, as that which ensueth both vpon slothfulnesse and slee∣pinesse. For they that lose their time, can neither get wealth well, nor keepe that which others haue formerly gathered by their trauell. Then must they needs fall into indigency and want, and being not able to sustaine the violence thereof, (for none are so impatient of pouerty, as those who retchlesly throw themselues into it) they will liue by their wits, and shift for themselues, by falshood and indirect courses.

The third, which is the punishment of all the former, is fa∣mine, and miserable necessity, which their fraud, and deceitful∣nesse doth double vpon them, and not preuent, or diminish. Or if it fall out that some by wrongfull dealing are holpen in their state for a time, yet it turneth to their greater hurt, and deeper decay in time following: or if they thriue euen to their liues end, by their vniust and fraudulent practises, yet they shall rue it in the worlds end, for the miseries and plagues that* 1.189 will come vpon them, as Saint Iames doth testifie.

The sense therefore of the sentence is this: Sothfulnesse cau∣seth men to be sleepie and deceitfull, and hee that is deceitfull, sleepie, or slothfull, shall be affamished.

Vers. 16. He that keepeth the commandement, keepeth his soule: but he that despiseth his waies, shall die.

HE that keepeth the commandement] Which in the integri∣tie, and vprightnesse of his hart obserueth the law of the Lord, to walke in the same, although he cannot fulfill it, brea∣king it as little as he can, though hee cannot obey it so fully as hee would, and is humbled for his faults, when hee seeth his sinnes and transgressions, keepeth his soule himselfe, a part be∣ing put for the whole, he preserueth the life both of his soule and body, from an vntimely death, and eternall destruction, not by the merit of his obedience, but by the mercy of God, that rewardeth him for it: But he that despiseth his waies, ma∣keth no account how, or after what sort he doth liue▪ ••or hath care to bee directed by the prescript rule of the hol•• ••••ord of

God, shall die, shall certainly perish, and be destroyed for euer, at the last, though peraduenture he be spared for a season.

Thus standeth the opposition: Hee that keepeth the com∣mandement, and regardeth his waies shall liue: but hee that breaketh the commandement, and despiseth his waies, shall die.

Verse 17. He that giueth freely to the poore, lendeth vnto the Lord, and the Lord will repay him his reward.

HE that giueth freely] Which out of his compassion and mercy, without any carnall, or corrupt respect of his owne aduantage, ministreth food, apparell, harbour, or any kind of helpe and comfort, by word, or deed, to the poore, to them that are in affliction, of what sort so••••••r, especially if they be Gods faithfull seruants, or seeme to bee such, lendeth to the Lord, not that he is beholden to vs, o•• receiueth any be∣nefit at our hands: for what can we giue that hee lent not to vs, nor is his owne, nor in his power, to take, and dispose of, to whom he will without our leaue? but hee is pleased so to ac∣cept of our beneficence to our brethren, as if himselfe were thereby gtatified, and had a good turne done to him: for men are many times pleasured by that which is lent them in their need, and are glad to buy the vse thereof with loane, and ther∣fore* 1.190 it is noted as a worke of mercy from a good man, not on∣ly that he bestoweth gifts, but also that hee lendeth freely. So then God vouchsafeth to repute that which is paid vnto him, though imperfectly too, and scarce by the halues, to bee as it were a courtesie and kindnesse from vs, as if something of ours were deliuered to him. And the Lord wil repay him his reward, hee will as faithfully recompence the mercifull man, as if hee were bound thereto, and as an honest borrower will bee care∣full to pay that which he oweth. For of his grace hee maketh himselfe a debtor, to them which are more in his debt, then their body and soule, and all that they haue is worth.

Verse 18. Correct thy sonne while there is hope, and let not thy soule spare, which is to kill him.

COrrect thy sonne while there is hope,] chastise thy children of either sexe, both by tongue and hand, with rebukes and stripes, being yet young and tender, and not growne stub∣storne, stiffenecked, incorrigible, and past hope of amendment, before they are accustomed to euill waies, or haue learned to despise the admonitions, menacings, rods, and scourges of pa∣rents. And let not thy soule spare: beware that thy fond affe∣ction withhold thee not from doing this necessarie dutie, which is, to kill him, lest thy too great indulgencie to them, and cockering of them, turne to their destruction.

Verse 19. Being in great wrath, remit the punishment: but if thou let him escape, yet applie chastisement againe.

IN the former sentence was declared the necessitie of corre∣ction, for the preuention of destruction, or danger of chil∣dren, and what is the fittest season to begin it, euen in their childhood. Now in this hee admonisheth euery man to take heed that he marre it not, or hinder the good effect thereof by his owne destemper. And therefore it is said, Being in great wrath, when thou art in an angrie mood, and burnest with fu∣rie, and hot displeasure, remit the punishment, let passe for that time the punishment of the partie offending. But if thou let him escape, yet applie chastisement againe. Neuerthelesse, though for that time, and perhaps for that fault thou let him goe free, yet leaue him not so to himselfe, nor suffer him to goe on still vnpunished, but when thou art more calme, and as occasion shall be offered, take him in hand, and chastise him.

Verse 20. Heare counsell, and receiue instruction, that thou maist be wise at the latter end.

HAuing in the premises giuen precepts to parents and go∣uernours, he now conuerteth his speech to children, and

such as in the Scripture come vnder the name of children, that is to say, all Gods people, to whom he doth offer himselfe as a father, being readie to teach and direct them. And the first les∣son that hee giueth vnto them is, that they should heare coun∣sell, lend an eare, and hearken diligently with attention, to wise and wholesome doctrines and admonitions: the second, that they receiue instruction, or correction, for the word signi∣fieth both: that is, to submit themselues to, and make vse of, and profit by, reproofes, threatnings, or chastisements. And the reason of this exhortation, is both from the motiue that should perswade them thereunto, and the end that they should propose ••o themselues therein, and the happie successe which they should finde thereby, that they may be wise in their latter end, that their wisedome may bee manifested, and they reape the fruite thereof in their old age, or whensoeuer they are rea∣die to depart out of the world, not but that hee would haue men to be wise also before, but to note, that all that time their heauenly wisedome will stand them in best steed.

Vers. 21. Many deuices are in the hart of man: but the coun∣sell of the Lord that shall stand.

MAny deuices are in the heart of man.] Sundrie thoughts are in their minds, of hopes, and doubts, and desires, and so they tosse matters too and fro in their imaginations, how they may auoide that which they feare, and accomplish that which they desire, and yet feldome bring them to any effect, or when they doe, it is not by force of their plotting or forecast. But the counsell of the Lord it shall stand; his will shall take place, whatsoeuer hee hath determined shall succeed, whether mens likings be to it, or against it.

Vers. 22. The desire of a man is his goodnes: and a poore man is better then a lier.

THe desire of a man] That which euery man ought most to wish and labour for in himselfe, and to esteeme and com∣mend

in others, is his goodnes, his pietie and religion towards God, his me••••••e, truth, and vpright dealing towards men, and not a great 〈…〉〈…〉te, and earthly pompe, and he that in this man∣ner do•••• g••od▪ ••n•• is fa••••hfull and true, though hee be poore, not hauing store and abundance of outward poss••ssions, is bet∣ter, in happier case, and more regarded of God, and good men, then a liar, then an impious, vnprofitable, and false man, though he be neuer so wealthie.

Verse 23. The feare of the Lord leadeth to life, and he that is indued there with, shall remaine satisfied, and shall not be visited with euill.

THe feare of the Lord] Sound pietie and religion, a rene∣rence of his Maiestie, ioyned with an vnfai••ed loue ther∣of, leadeth to life, is by Gods free goodnesse, according to his promise through Iesus Christ, rewarded with a blessed and a comfortable life in this world, and a glorious and eternall life in the world to come, and he that is endued therewith shall re∣maine satisfied: the man in whom this holy feare dwelleth▪ shall neither ••••ue 〈…〉〈…〉serable want, nor in feare or danger thereof, but shall lodge satisfied, as the word signifieth, shal con∣stantly* 1.191 haue competent prouision, in the night hee shall not care for the day following, nor this day be doubtfull how he shall doe to morrow, but hee by whose prouidence hee is s••∣stained at one time, will not faile to minister whatsoeuer is needfull at all times. And shall not be visited with euill, shall not be plagued with hurtfull calamities, and yet sometimes tried with sharpe aduersities: and so are the two former promises touching life, and plentie, to be vnderstood, that they are secu∣red onely from a cursed death, or penurie, which are punish∣ments of sinne, and signes of Gods displeasure.

Vers. 24. The slothfull hideth his hand in his bosome, and will not put it to his mouth againe.

SAlomon hath often tolde vs the nature and qualitie of the slothfull, and the miserie and want, which of force they

must endure, by meanes of their sluggishnes, notwithstanding because the number of them doth daily increase, and this hurt∣full vice groweth stronger, and more violent in them, he con∣tenteth not himselfe with so many aduertisements, which hee hath alreadie giuen vs, but to the end that wee may take more heed of it, or else be more inexcusable, and iudged worthie of greater penurie: he repeateth here againe the mischiefe that it worketh in him ouer whom it getteth dominion, describing the same by an hyperbolicall, or excessiue kinde of speaking, saying, that he hideth his hand in his bosome, not setting it to worke, but withholding it from labour, and will not put it to his mouth againe: to auoide the cold, and for loue of ease, he hol∣deth it in a warme place, and though the distance be but small betweene the bosome and the mouth, yet hee is vnwilling to bring it from the one to the other, so much as to feede him∣selfe: for though hee doe it, (compelled thereunto by necessi∣tie) yet he doth it with difficultie and griefe, as it is said in an* 1.192 other chapter.

Not that hee setteth so little by his meate; for none are so hungrie after hony, as the idle Drones: but it is a torment vn∣to them to take any paines for it: their desire is, that others should trauell for them, and put their meat into their mouthes also, if shame would permit it.

So then, the hands of lazie persons are as it were bound with the loue of ease, which they preferre before matters of profit and necessitie; especially concerning the soule, and the spirituall food thereof, euen the word of God; whereby only it is to be sustained.

Vers. 25. Smite a scorner, that the foolish may beware: and reproue the prudent, and he will vnderstand knowledge.

SMite] Either put to death, if thou bee a Magistrate of that authoritie, and the cause so require, or otherwise punish according to thy place, the scorner, a refractarie person, him that contemneth and derideth all admonitions and instructi∣ons, one, of whom there is no hope of amendment: for a scor∣ner

is in the highest degree of transgression, that the foolish,* 1.193 such as through simplicity and ignorance are carried forwards to euill, may beware, may bee better brought to a sight of their faults, and the danger thereof, and penitently reforme their waies.

And reproue the prudent, giue an easie rebuke to him that hath wisedome, and he will vnderstand knowledge, he shall not need to bee smitten, as the scorner, nor bee brought to see o∣thers punished, as the foolish, but an admonition or reproofe will sufficiently worke vpon him, both for information and reformation.

Verse 26. A leaud and shamefull child spoileth his father, and chaseth away his mother.

A Leaud and shamefull child] One that is gracelesse, and gi∣uen to riot, and other sinfull waies, whereby his parents and friends are made ashamed, spoileth his father, doth him as much harme, as if he brake into his house, and robbed him, or came as an open enemy to make spoile of all that hee hath: and many spare not their parents state indeed, but either filch away their goods, and set them in debt and arreareages, by their wastfulnesse, and chaseth away his mother, so alienateth her affection from him, by his rude and rebellious behauiour, that she flieth as it were his presence, and is glad when shee is out of his sight: and somtime groweth to that vnnaturall in∣humanitie, and more then barbarous and sauage outrage, that he driueth her out of his presence by railing & bitter speeches, yea expelleth her out of the house, and turneth her out of doores, when once he commeth to his inheritance.

Vers. 27. Leaue off, my sonne, to heare any more the instructi∣on that causeth thee to erre from the words of knowledge.

LEaue off, my sonne] Though in former times when thou wast the disciple of deceiuers, and the child of wrath, thy

eare was open, and readie to heare such lessons as poysoned thy heart, yet now that thou art become the scholer of mee Wisedome, and begotten to bee my child, as being Gods child, now desist from that hurtfull and pernicious course, cease to heare any more the instruction, that pestilent and infe∣ctious counsell and doctrine, which is deliuered for instructi∣on, and carrieth a shew of truth and wisedome, and yet will cause thee to erre from the words of knowledge, either peruer∣ting thy mind with erronious opiniōs, or corrupting thy hart with sinfull affections, or deprauing thy waies with leaud and wicked behauiour, so that either thou shalt not vnderstand the words of knowledge, the heauenly doctrines of Gods holy word, whereby sound knowledge is obtained, or else wil•• bee inticed to transgresse them.

Vers. 28. A wicked witnesse mocketh at iudgement, and the mouth of the vngodly swalloweth vp iniquitie.

A Wicked witnesse] A witnesse of Belial, as it is in the He∣brew text, one that the diuel himselfe, and his owne wic∣ked disposition subborneth to periurie and deale corruptly, mocketh at iudgement, not onely giueth in false euidence, but doth the same of set purpose, maliciously, and without any fear, making no more account either of right causes, or of Ma∣gistrates that are placed to execute iustice, or of God himselfe that will punish false witnesses, then of a iest, or things to bee laughed at. And the mouth of the vngodly will swallow vp ini∣quitie. This hee alleageth as a reason of that his vntruth and falshood in witnes bearing, because hee is desperately sinfull and bad in all his behauiou••. His mouth, himselfe vile wretch, yet the mouth is mentioned because of the allegorie, swallo∣weth vp iniquity, committeth all villanies, with as great de∣light and pleasure, as drunkards doe strong drinke, or glut∣tons delicious meates.

Vers. 29. But iudgements are prepared for these scorners, and stripes for the backe of fooles.

THe behauiour of these contemptuous persons was decla∣red in the former sentence, and their recompence follow∣eth in this: for all their cunning and scorning speeches, iudge∣ments, punishments, many, and of diuers sorts: for the plurall number noteth the multitude and variety of them: are prepa∣red for scorners, not onely appointed, but ready to bee execu∣ted vpon them, either by the Magistrate, or else by the Lord himselfe in this life, or in that which is to come, or in both. And stripes for the backe of fooles, sharpe and seuere plagues, resembled by the scourging of bondmen, are in a readinesse both for the soules and bodies of these malicious and incorri∣gible fooles, which shall not lightly bee chastened, but grie∣uously, and extremely tormented, to their destruction. For the preparation doth argue some exquisite torture, as fire prepa∣red* 1.194 for the diuell and his angels: and Tophet prepared of old for that cursed King of Assur, &c.

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* 1.195 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* 1.196 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* 1.197 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)* 1.198 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* 1.199 hasteth to riches, and knoweth not that pouerty shall come vpon him. And the thoughts of the diligent doe surely bring abun∣dance:* 1.200 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* 1.201 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* 1.202 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* 1.203 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* 1.204 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.

CHAPTER. XXI.

Verse 1. The heart of the King is in the hand of the Lord: as the riuers of water, he turneth it whithersoeuer he will.

THe heart] The affections, will, and purposes of the King, of all great personages and rulers, is in the hand of the Lord, in his power, and at his disposing. It is a borrowed speech from men, who shew their strength, and performe their actions, principally by their hands. Now this is true also of subiects, and inferiour persons: For all mens hearts are in his hands, but hee nameth Kings, because they of all others are most absolute, & not subiect to the cōmandment of any crea∣ture; and therefore his power doth the more appeare in the ruling and ouerruling of them, and it followeth by conse∣quent that none other can resist him: and this hee illustrateth by a comparison frō the like, the riuers of waters, the streames, flouds, and tides, those headie, violent, and boysterous crea∣tures, which no man, or all men can tame or gouerne, and yet by him are commanded, restrained, and easily ordered; as were the red sea, and Iordan, and the great inundation in No∣ahs time, when God called vp the huge depthes out of the earth, and opened the windowes of heauen to let downe flouds from aboue, that all these waters should meet toge∣ther to couer the earth, and yet in a short time (by his ap∣pointment) they all returned to their places, without any stay or lingering. He turneth it whithersoeuer he will, his grace gui∣deth the godly, his power driueth the wicked, and his proui∣dence preuaileth with both, that they, and all their determina∣tions are wholly at his disposing: yet doth he not giue any of them commandement, encouragement, or toleration to doe euil, neither infuseth corruption into their hearts, whereby he should become the authour of their euill doings. That then

which he affirmeth and teacheth, is, that the Lord hath a pro∣uident hand in the gouerning of all gouernours. The dignity and preheminence ouer their subiects, is very large and law∣full, but farre inferiour to his owne ouer them. For hee ruleth in the heart, which they cannot deale with; and effectually di∣recteth euery action of all commanders, which no comman∣der hath power to doe, in the seuerall affaires of his vnder∣lings: hee maketh them flexible to his purposes, and boweth their minds which way it pleaseth him: whether it be to shew fauor, as one Pharaoh did to Iacob, in Iosephs time; or to deale vniustly and cruelly as another Pharaoh did to Iacobs seed af∣ter Iosephs death: and this commeth to passe, because he made the men, and fashioneth their hearts: hee giueth them the po∣wer* 1.205 of sence, of cogitation and purpose; all the motions of life are his gift, because hee hath not onely made them crea∣tures, and men, but Potentates also, and mighty men: their greatnesse is as well from him, as their substance and being, & therfore both the one and the other must needs be for him.

Vers. 2. Euery way of a man is right in his owne eyes: but the Lord pondereth the heart.

PRoud and ignorant persons, the most sottish and foolish of all others, are so inamoured with the liking of their owne doings, and giuen to flatter themselues in the estimati∣on of their owne courses▪ as that they deeme all to be well per∣formed which they manage, and nothing worthy of repre∣hension which they say or enterprise, bee it neuer so vnlawfull and absurd. Whilest Paul liued without the knowledge of the law, and in the continuall transgression thereof, he most glori∣ed in the happinesse of his estate: he thought himselfe then to be aliue, notwithstanding that sin liued and raigned in him,* 1.206 to the death of his soule, and so to his damnation, had not Christ by grace deliuered him from the same. And our Saui∣our fore-signified to his seruants what entreaty they should looke for at the hands of such as had no knowledge of him,* 1.207 that they would thinke that they did an acceptable seruice to

God, when violently they should kill them. But the Lord pon∣dereth the heart, he strictly and narrowly examineth, as it were with weights in a ballance, whether their purposes and affe∣ctions be sincere, or otherwise, and finding them failing there∣in, he conuinceth them to be culpable and faulty, how glori∣ous soeuer their actions appeare to themselues and others. And thus much Christ himselfe gaue the bragging and concei∣ted Pharises to vnderstand, when he said: ye are they which iu∣stifie your selues before men, but God knoweth your hearts: for* 1.208 that which is highly esteemed among men, is abomination in the sight of God.

Vers. 3. To doe iustice and iudgement, is more acceptable to the Lord than sacrifice.

TO doe iustice and iudgement▪] To performe the workes of equity, loue, and mercy to men, with other duties of righ∣teousnesse commanded in the second table, from an vpright heart, is more acceptable, better pleasing to the Lord, and brin∣geth more recompence, than sacrifice, than without them, all sorts of gifts, oblations, and other leuiticall rites, prescribed in the ceremoniall law, or that meere externall act of Gods wor∣ship, prescribed in the morall law, as making of Praiers, singing of Psalms, reading of the Scriptures, hearing of Sermons, recei∣uing of the Sacraments, obseruing of the Sabbath, &c. This ex∣position we haue out of the Prophet Isaiah: Bring no more obla∣tions, incence is an abomination vnto me: the new moones & Sab∣baths,* 1.209 the calling of your assemblies I cannot away with, it is ini∣quitie euen the solemne meeting. Your new moones, and your so∣lemne feasts my soule hateth: they are a trouble to me, I am a weary to beare them. And when you spread forth your hands I wil hide mine eies from you: when you make many praiers, I will not heare you: your hands are full of blood: wash you, make you cleane put away the euill of your doings from before mine eies: learne to doe well, seeke iudgement, relieue the fatherlesse, pleade for the widow, &c.* 1.210

So then that which he teacheth, is, that the more substanti∣all any duty is, so a greater care is to bee had for the perfor∣mance

of it. For I desired mercy, and not sacrifice (saith the Lord) and the knowledge of God more then burnt offerings.

For first, wee shall more faithfully imitate the Lord Iesus Christ, and most cleerely shew forth his image, in the exercise of true piety and godlinesse, with the practise of sound righte∣ousnesse, and mercy, in comparison whereof ceremoniall rites are of small respect: for he best knowing his fathers will, doth thus acknowledge it vnto him, sacrifice and offering thou didst not desire, mine heart hast thou prepared▪ &c. And next, the most guilefull people and dissemblers, haue euer beene as for∣ward with sacrifices and outward obseruations, as the best Christians, but alwaies as remisse in vpright dealing, as the worst infidels. And therefore by faithfull execution of iustice and iudgement, they that are vnfainedly righteous may chief∣ly be discerned from dissemblers, and hypocrites.

And lastly, better seruice is performed to the Lord for the honour of religion, greater good is done to our brethren for the benefit of mankinde, and larger reward wil be giuen to our selues, for our eternall happines, by discharging the substanti∣all & more necessary duties of righteousnes, then by resting in the circumstantiall, or lesse weightier exercises of religion.

Vers. 4. He that hath haughty eyes, is also of a proud heart, the plowing of the wicked is sinne.

HE that hath haughty eyes,] Which looke bigly, whereby likewise all staturely gestures are taxed, is of a proud heart: the word in the Hebrew text, signifieth one of a large heart, meaning that he swelleth with a great opinion of himselfe, and carrieth in like manner an aspiring minde to grow grea∣ter and greater, which is euen odious, for that in effect it is commonly ioyned with disdainfulnesse, and scornefull con∣tempt of others, contrary to that modesty, humanity, and christian courtesie which humility begetteth, and is also an im∣pudent boasting of a mans owne worth, though it be not di∣rectly vttered in expresse termes.

For by his facing and bearing his head on high, he would

haue all men to take notice of his great estate or comely per∣sonage, or singular qualities, or so me admirable excellencie that is in him. And the lamentable euent of it, bew••ayeth the loathsomnesse therof: sithence the Lord is thereby prouoked to so great and grieuous displeasure: For it is one, and the first of those sixe and seuen things which hee hateth, yea which his* 1.211 soule abhorreth: and therefore will also with such seuerity punish, as hee threateneth by the Prophet saying: The high looke of man shall be humbled, and the l••ftinesse of men shall bee abased, and the Lord only shall bee exalted in that day: For the day of the Lord is vpon all the proud and hau••ie, and vpon all* 1.212 that is exalted, and it shall be made low.

The plowing of the wicked, &c.] The proiects, plots, and pra∣ctises of sinfull proud persons, which by a borrowed speech are called plowing, in regard of the industrie whereby they seeke to accomplish their purposes, is sinne, they are such at∣tempts as tend to the breach of Gods holy law: either for impiety, or vnrighteousnesse, and turne consequently by due desert to their owne ruine, as a recompence of sinne, vnlesse they breake them off by repentance. The drift therefore of this sentence, is, to declare the pernicious effects of pride, and the hurts which it worketh to them in whom it raigneth: as puffing vp their minds with euill conceits, filling their hearts with ambitious lusts, disfiguring their faces with arrogant lookes, and peruerting all their endeauours to that which is euill.

For their heart delighteth in it, they greedily long after it, nothing is more pretious vnto them, no not their corne, cat∣tell, coyne, nor any other commodities. And they are wholly made of flesh, and sauour of nothing else but flesh; and there∣fore to what can they be intent, and diligently, but to that which is sinful & fleshly? moreouer, they are the plough-men, hinds, and drudges of Satan, who will not allow them to doe any worke but his, nor permit them at any time to be remisse in his worke, much lesse to bee occupied about the worke of his enemie.

Vers. 5. The thoughts of the diligent doe surely bring plen∣tie, but euery one that is hastie commeth to want.

THe thoughts, &c.] The prouidence, the wise & iudicious forecast directing the actions, and affaires of the diligent, of him that is faithfull in his vocation, labouring therein for conscience sake, and not for couetousnesse, doe by little and little, from time to time encrease his substance, and adde to his stocke, so that hee walketh in the ready way to great wealth, which either in time he shal attaine vnto in copious and plen∣tifull measure, or haue his heart well satisfied with a smaller portion, yet made sufficient for him with as large a blessing from the hand of the Lord that gaue it. Vnto which diligent man is opposed the hastie person, one that boyleth with an immoderate desire of riches, and to bee wealthie all at once without delay; whom though he be not vtterly idle, yet God reputeth no better then a sluggard, because he is not well oc∣cupied, nor willing to continue his diligence, if euer he shewed any, as his greedie longing after goods doth declare, to the end he may be freed from much trauell, and would get a great deale of substance with a little labour. Then contrary to pre∣meditation, and the working thoughts of the diligent, is the precipitant rashnesse of him that is hastie, taking matters in hand vnaduisedly, without deliberation: and therefore the vnhappie euent of him that is vnaduised, proueth also contra∣ry to the prosperous successe of him that is vnaduised and cir∣cumspect, the one growing to abundance, the other fading to nothing. And therefore it commeth to passe that the more forward and greedy men are after the world, the worse they are like to prosper, as Saint Iames saith: From whence are wars and contentions among you? are they not hence, euen of your lusts that fight in your members? ye lust and haue not: ye haue e••••i••* 1.213 and indignation and cannot obtaine: ye fight and warre and get nothing, because ye aske not. Ye aske and receiue not, because yee aske amisse, that ye might consume it on your lusts. For the foun∣taines whereout this ardent desire of riches, and hast to bee

wealthie doth issue, are the filthie sinkes of pride, vaine confi∣dence, and infidelity: For why doe men so highly esteeme and adore their siluer as a God? What causeth them to haue earth∣ly possessions in so great admiration, and to preferre them in∣comparably before heauenly grace and glory, but that they deeme honor to be necessarily annexed vnto them, & dreame that safety is neuer separated from them, and doubt on the o∣ther side, that their life must needs be vnhappie without them? Moreouer, the waies and practises of those that would flee vp so fast to abundance, be such as are fit to draw them downe to penurie, both by the sting of Gods iudgement, and the scourge of their owne imprudence: for neither piety, equity, nor good aduisement is euer to bee found in a gree∣dy earth-worme. He that maketh too much hast to bee great, will take more leisure then he ought to be godly: neither will he sticke at any iniustice, or cruelty, that may serue for his ad∣uantage; and therefore it is a true saying as well touching that which a couetous ••erson doth, as what he must suffer: he that hasteth to be rich shall not be innocent, or vnpunished: for the Hebrew word signifieth both. And how many snares hee lay∣eth for himselfe, to the intangling, and ouerthrowing of his owne estate, euery wise and diligent eye by serious obseruati∣on may easily apprehend. Sometimes hee is ouercharged with multiplicity of affaires, that hee is not able to manage any of them, and therefore speedeth vnhappily in all of them. Some∣times he is caught with vnprofitable bargaines, and contracts: for though the match be very hard, and let the rate be neuer so vnreasonable, yet baite it with time, and giue him daies of payment, then be sure that bite he wil, and downe it shall how deerely soeuer it costeth him afterward. And sometimes the brittle chapman that is ready to breake, prayeth vpon him, when he hath ought to sell: he offereth frankely, and giueth largely, for aboue the value of the commodity he would buy, to the intent his word may the more readily bee taken, or his bond alone, with which without more adoe hee purposeth to make satisfaction. And how long doth he keepe himselfe out of the vsurers clutches? whose net doth take him, and he doth

plucke him, vntill he leaue him not a feather to flie with.

Verse 6. The gathering of treasures by a deceitfull tongue, is vanity tossed to, and fro, of them that seeke death.

THe gathering of treasures by a deceitfull tongue] Wealth, and substance how much soeuer, gotten by lying, or de∣ceit, or other abuse of the tongue, and consequently, by any vnlawfull meanes whatsoeuer, is vanity, nothing worth, and will doe him no good that so commeth by it, tossed to and fro▪ is as chaffe or such like matter blowen vp and downe by the winde, of them that seeke death, that is, they that doe in such sort gather riches, doe seeke death, either of their soules, or bodies, or both, though they intend it not, nor be willing of it: and it is a certaine effect which such iniustice doth necessarily produce. Therefore as the wise man in the sentence going be∣fore, hath commended painefull diligence, as a direct and lawfull meanes for the attaining vnto wealth, so in this hee condemneth falshood, and shifting, and that by three argu∣ments. First, because that which they get thereby, is vanity,* 1.214 it doth their bodies no good: it doth their soules no good; it doth their names no good; it doth their posterity no good: God doth not blesse it to their reliefe, they haue no protecti∣on, or good safetie from it, their hearts thereby are not re∣freshed with any sound comfort: they are nothing furthered toward euerlasting life by the possession of it: no true honour and estimation doth accompany it: and their children▪ most commonly are hurt, and not benefited by that which is no bet∣ter* 1.215 gotten. Secondly, because it is vnstable, and vanishable, as vncertaine as dust, whereof one blast of winde wil blow away great heapes: it is subiect to fire, to theeues, to losses, to de∣ceitfull bargainers, to suites of law, to Gods curse, which hath innumerable meanes in a readines to waste, and consume them. Thirdly, because it is dangerous and hurtfull, tending to the ruine of the getters, and owners, as will appeare euident∣ly in the next verse.

Verse 7. The robberie of the wicked shall destroy them, be∣cause they refuse to doe iudgement.

THe robberie of the wicked] That theeuery which they commit against others, and the goods gotten thereby, shall destroy them, the Hebrew word signifieth, may come of a roote which signifieth to terrifie, and feare, and likewise to dwell, and stay with, and so it importeth that their punishment shall be both terrible, and continuall, it will both affright, and dismay them, and not be gone in haste but abide with them, and sticke fast vnto them: or else of a word that signifieth to sawe, cut in two, or cut downe, intending the finiall de∣struction and ouerthrow of them; because they refuse to doe iudgement, his purpose is then to confirme the last clause of the last sentence, and to proue that falshood, and iniustice is most pernicious, and hurtfull, which he sheweth first by the effects of it, and then by the cause: the effect is vtter vndoing, and that as any man is greedy to inrich himselfe by iniurious, and wrongfull dealing, so fast he hastneth, to his owne ruine, and ouerthrow: For they that will be rich fall into temptation, and snares, and into many foolish, and noysome lusts, which drowne men in perdition, and destruction. For the desire of money is the roote of all euill, which while some haue lusted after, they erred from the faith, and pierced themselues thorow with many sor∣rowes.* 1.216 Oft it commeth to passe that life is taken away for it, or their bodies hurt or wounded: but alway the soule is pla∣gued, and subiect to perill of damnation: malefactors that are taken robbing by the high▪ way side with the purse in his hands: or breaking vp the house with their hands in the chests, are not so sure to be condemned of the Iudge, and strangled by the executioner, as these are to receiue sentence of the Lord, and perish by his iustice; vnlesse they conuert with ho∣lie humiliation, and so he pardon them in mercie. There is no poyson being swallowed will more certainely destroy na∣ture, then oppression and wrongfulnes, will damne the soule; Zaphor, in the booke of Iob spake most truely to this point

saying, his meate in his bowels is turned, it is the gall of Aspes within him. He hath swallowed downe substance, but he shall vo∣mit it vp againe: God shall cast them out of his belly. He shall* 1.217 sucke the poyson of Aspes, the Vipers tongue shall slay him.

The cause is the manner of their sinning, they refuse to exe∣cute iudgement, they faile not thorow frailty and infirmity, but chuse to offend wittingly, and willingly, with stubbornnes, and obstinacy which make their faults the more intollerable, their offences more impardonable, and their punishment more grieuous, and insufferable.

Verse 8. The way of a man is peruerse and strange; but of the pure his worke is right.

THe way] The manners, the life, and conuersation of a man, of a wicked man, and such a one as is impure is per∣uerse, sinfull, and crooked, sweruing from all equity, and right, and ••range, nothing agreeable to the order that God himselfe hath prescribed in his word; and his children doe al∣low, and obserue, but of the pure, who is purged, and washed from the guilt of his sinnes by the blood of Christ, God par∣doning them all thorow the merite of his sonne: and who is sanctified, and cleansed from the filthines of his owne nature, and corruptions by the spirit of grace: and who also vpon the hope of saluation, is carefull as much as he can to purge him∣selfe, his worke, his actions, speeches and course of all his be∣hauiour; is right, sincere, and faithfull, conformable to Gods will, and referred to his glory, not deceitfull, not variable, not crooked, nor in any word vnreformed. Herein therefore the holy Ghost declareth the contrariety that is betweene the godly and the wicked, the one doing nothing but that which is euill, either notoriously, or otherwise thorow hidden fraud, and guile; the other nothing but that which is good, either in practise, or desire, whereof when he faileth, it is through in∣firmity, and weakenes: for they vse the fashion of two contary countries, the one heauenly, the other earthly: and performe their seruices in two contrary Princes: the one to Satan, the

other to the Lord, and are gouerned and ruled by two con∣trary lawes, the one of God, the other of the flesh.

Verse 9. It is better for a man to dwell in the corner of an house top: then with a contentious woman in an wide house.

IT is better] More ease, and quiet for a man, to dwell euen a∣lone without company, in a corner of the house top, in a most inconuenient place, yea though it doe not only want necessary roome, but also subiect to the heate of the summer, the colde of the winter, the force of the winde, the beating of the raine: (for he alludeth to the manner of their buildings, which were with slate roofes, as most, Churches, Castles, and Towers are with vs; being therefore delectable places to walke vpon, but not commodious roomes for lodging and continuall abode especially, when one shall be penned vp in an angle or narrow corner thereof) then with a contentious woman, then with a woman giuen to brawling and chiding, in a wide house, in a very large, profitable, and pleasant roome to dwell in. And by this is signified, that albeit wedlocke, and a married estate be desirable and full of comfort to fit, and well matched yoke-fellowes, yet nothing is more vnpleasant and tedious, then that is to him who longeth for peace, and is suted with contentions, who sought a wife for the ioy, and refreshing of his heart, and hath met with a tormentor con∣tinually to vexe him; this is the greatest outward crosse, be∣cause it is the neerest, and like to a diseased member, which will continually put a man to paine: which more remote com∣modities and benefits cannot easilie counteruaile; a great house sounding with brawles, and chidings, will bring little contentment to a peaceable minde so tediously disquieted.

Verse 10. The soule of the wicked desireth euill, his neigh∣bour findeth no fauour in his eyes.

THe soule,] The very heart, and affections of the wicked wi∣sheth euill, mischiefe, and hurt to all but himselfe, he is so

kindled with enuy, and his neighbour, he that dwelleth by him, meaning also thereby any other: for he that doth not good to those that be about him, is hardly drawne to profit others, hath no fauour in his eyes, findeth no friendship at his hands, neither the sight of his presence can moue him to loue, not the sight of his calamity can moue him to commiseration: there is no pitty nor compassion in his eyes, whereby he should be incited to doe good, no not so much as kindnesse, to giue a good countenance, vnlesse it be with dissimulation, or to such as are like to himselfe. So that we may know that it is the pro∣pertie of wicked men to be vnmerciful, & hard hearted, espe∣cially to such as feare God: such as his soule is, such likewise is his eye: and such as his eye is, such likewise is hand, his tongue, his eare, and euery part of his body. As other sinnes increase: whether it be lying, lust, swearing, or any impiety, or any vn∣righteousnes, so doth cruelty with them, because selfe loue is strong in all sinfull persons, that filleth the place of all Christi∣an, and brotherly loue, and leaueth no roome for the same in their hearts: moreouer pride aboundeth alway with it, which begetteth enuy, and maketh men vncharitable: neither are they free from the sting of a guilty conscience, which maketh them fierce and inhumane: and as they are priuy to them∣selues, that they deserue not to be beloued of any, so will they requite it by louing of none: and who knoweth not, but that the deuill is their father, and master, who will haue them all to beare his image, and be like to himselfe, and alway compell them to serue his turne. Yet it is true, that sometimes the worst are made profitable, and helpefull to the best: but that pro∣ceedeth not from their disposition so much as from Gods power, and prouidence who hath the commandement of their hearts, and hands, their lips, and substance. It is not the na∣ture of the hard rocke to send forth water; and yet when the Lord caused it so to doe to the people in the wildernes, they inioyed the benefit of it. It is not the nature of the Rauen to prouide food for men, but to deuoure all her selfe, yet when the Lord appointed one to minister food vnto Elias, she failed not a meale. It was not the custome of the Egyptians to bee

louing and kinde to the Israelites: yet when the Lord moued their hearts, and sent a qualme of kindnesse vpon them, they were ready to impouerish themselues, and to depart with the best Iewels they had, to bestow vpon them.

Vers. 11. When the scorner is punished, the simple is made wiset and when the wise is instructed, hee receiueth knowledge. See chap. 19. 23.

Vers. 12. He instructeth the wise by the house of the wicked, which ouerthroweth the wicked in their euill.

HE instructeth] The Lord giueth examples as cleere as precepts to them, that haue true wisedome, and his feare in their hearts; and bringeth them thereby to a iudicious me∣ditation of his iustice, and their owne deseruings, and causeth them to profit to their owne repentance, and reformation of their liues, by consideration of his righteousnes, who might haue plagued them as well as others: and of his mercie, good∣nes, and patience, who hath laid his strokes vpon others, and spared them, by the house of the wicked by the fearefull strokes that light vpon the wicked themselues, their states, habita∣tions, families, and posteritie (for so farre doth house extend sometimes in the Scripture) which ouerthroweth the wicked in their euill, which ruinateth, and bringeth to naught euill and sinful men, for their rebellious and vngodly behauiour against him: so that the seuerit••e of God, and his greatest plagues a∣gainst godlesse men, are very vsefull, and many waies profita∣ble to them that haue sound wisedome and vnderstanding. The Prophet acknowledged this to the Lord for his praise, and testimonie, of his peoples vprightnes, saying, With my soule haue I desired thee in the night, yea with my spirit within* 1.218 me, I will seeke thee earely: for seeing thy iudgments are in the earth, the inhabitants of the world shall learne righteousnes. For God doth strike a few for the instruction of many, and would haue all his attributes to be thought of, though but one, or a few doe most eminently worke, notwithstanding his iustice is most seene: yet his truth forethreatning such plagues as are

inflicted, are not to be passed by without reuerence, his power is manifested, whereby he is able to bring downe his proud aduersaries: and so his loue, his mercie, and faithfulnes to his owne, is much magnified by preseruing of them, when their aduersaries, and his, do fall into such miserie and mischiefe.

Verse 13. He that stoppeth his eare at the crying of the poore, he shall crie himselfe and not be heard.

HE that stoppeth his eare at the crying of the poore,] That he may not heare, but turneth away himselfe, and his com∣passion, from them, when they crie to him for reliefe, he shall also crie, shall fall into such miserie as shall make him crie, ear∣nestly call vpon, and intreate God, and man, and therein bee helplesse without fauour of God, or man: and not be heard, be neu••r a whit the better for it: which punishment also is due vnto, and shall be executed vpon such as turne their eare from hearing those, that do relate the state of the poore vnto thē; or though they doe heare it, yet little regard it: or which turne their eyes from beholding the afflictions and miseries of their brethren; or if they looke vpon them, will doe nothing for them: as our Sauiour complaineth of them that saw him hun∣grie* 1.219 in his members, but fed him not. All commeth to this, that mercilesse men shall receiue no mercie. For it is iust with God* 1.220 so to punish them, which neither regard his commandement, nor his people, nor the members of his Sonne, nor their owne* 1.221 flesh, as poore distressed men are called by the Prophet.

Vers. 14. A gift in secret pacifieth anger, and a reward in bo∣some strong wrath.

A Gift] Giuen, and receiued also of any, either high or low, offended with thee, in secret, closely & secretly gi∣uen, pacifieth anger, conceiued against a man, and a reward in the bosome, carried in the bosome, and so giuen to another man, pacifieth, and stilleth mighty and raging wrath. His drift is therefore to shew, that gifts preuaile much with those that

receiue them, and worke a great impression in their affections.* 1.222 Because men naturally are possessed with a desire of hauing, and therefore that is acceptable to them which may encrease their substance. And because the bringing of presents, especi∣ally to one offended, and moued with indignation, is a testi∣monie of submission, whereby the partie conceiuing displea∣sure is after a sort honoured, which will worke as much vpon a great mind, as the valew of the thing bestowed will vpon a greedie mind, and therefore either for one cause or other it is accepted.

Vers. 15. It is ioy to the iust to doe iudgement: but destructi∣on shall be to the workers of iniquitie.

IT is ioy to the iust] The godly and righteous man taketh great delight and pleasure, to doe iudgement, to deale righ∣teously with God, and iustly with men, and to be vpright in all his actions: a good man hath his greatest comfort in well do∣ing. The example of our Sauiour, the best, is both a paterne and worker of this: and he testifyeth thus of himselfe: My* 1.223 meate is to do the will of him that sent me, and to finish his worke. For as goodnesse is the fruit of the spirit, so is ioy also, and a companion of goodnesse. Moreouer the seruices of Christi∣ans are not enforced by compulsion, but performed with loue, and whatsoeuer loue doth, it doth it cheerfully and gladly: and adde hereunto that hope hath a great hand in the workes of the righteous, and that doth with all gladnesse and comfort waite for a reward, accounting all good workes which are done in earth, to bee certaine treasures layed vp in heauen, so that well doers in the kingdome of grace, haue ioy mixed with their righteousnesse, and in the kingdome of glory are assured they shall haue ioy giuen them for their righteousnesse. How∣beit* 1.224 this ioy is either more or lesse, according to the degree of their grace; the best feele most, those which haue lesse faith doe that which is good with lesse delight: all doe obey God with some gladnesse, but none with perfection of glad∣nesse, because there is not a perfection of mortification.

So much naturall corruption as remaineth, so farre a man is hindred from this alacritie and cheerfulnesse, which euen that worthie Apostle found in himselfe, which hee also confesseth, saying: I deligh•• in the Law of God after the inward man? but* 1.225 I see another law in my members, warring against the law of my mind, bringing me into captiuity vnto the law of s••nne, which is in my members. But destruction, eternall perdition both of soule and body, with manifold perils and calamities, forego∣ing the same, shall be for the workers of iniquity, because it is their constant and common practise, their trade and professi∣on: for there is great difference betweene the working of ini∣quitie, and to be a worker of iniquity, the one may sometimes befall a Saint; the other is alway proper to a sinner: So that this then he meaneth, that wickednesse in time will vtterly vn∣doe the wicked: as the Psalmist confesseth, saying: When the* 1.226 wicked spring like grasse, and all the workers of iniquity flourish, they shall be destroyed for euer. For all the threatnings of God are against them, and all the attributes of God are against them, his truth, his anger, his iustice, and his power. &c. Here is somewhat more to be vnderstood then is expressed in both the straines, the reward of the godly for their goodnesse is concealed in the former; and the propension of the wicked to euill in the latter: the opposition therefore standeth thus: It is ioy for the iust to doe iudgement, and he shall obtaine sal∣uation: but it is ioy for the workers of iniquitie to do mischiefe, and therefore they shall be destroyed.

Vers. 16. The man that wandreth out of the way of vnder∣standing, shall remaine in the congregation of the dead.

THe man that wandreth] Which followeth his owne car∣nall reason, or sensuall lusts, which liueth according to the course of the world, walking after the flesh, and not after the spirit, and so goeth out of the way of vnderstanding, out of the* 1.227 course that Gods wisedome hath prescribed, shall remaine, shall haue an euerlasting abode without all hope, or possibi∣lity of recouerie, in the congregation of the dead, amongst that

great number of people that are dead already, both in soule, and body, or else through their wickednesse make hast to the same. This sentence by a comparison taken from trauellers, containeth a description of the condition of the wicked: first, their behauiour is resembled to a voyage, which is altogether in aberration and by-paths: and secondly, the successe of the same to the end of a iourney, very vncomfortable, like vnto a Iayle, or house of correction full of malefactors, being vpon the racke, or otherwise tormented: yea rather banging vpon the gallowes, as he also must do with them for company. And his intent is to shew that there is no passage to saluation or happinesse but by the word of God. The whole first Psalme is spent in this argument, declaring two kinds of men, two op∣posite waies, two contrary estates: for the way of the word is pleasing to God, and wilfull wandring out of it is abomina∣ble vnto him; the one hath the promises, and is blessed; the other hath the threatnings, and is cursed.

That hath the spirit of God to guide them that walke in it; the other the world the flesh, and the diuell to deceiue the pas∣sengers: that hath Christ for the gate to let men in; the other hath Christ to be the Porter to barre them out. And because companie is delightfull, and men doe most willingly trauell where are most companions; and society in euill doth seeme to promise safety vnto it, or at least to mittigate the penaltie, if they may haue others to suffer with them; ••e doth purpose∣ly aggrauate this punishment. By relating the multitude of them that are so punished, the Prophet Esa•• doth the like: And they shall be afraid, anguish and sorrow shall take them, and they shall haue paine as a woman that trauelleth: euery one shall be amazed at his neighbour, and their faces shall bee like stames* 1.228 of fire. And for the like purpose our Sauiour vseth a parable in the Gospell, bringing in this for one misery to come vpon the hypocrites at the end of the world; that like tares, they shall be bound together in bundles, and cast into the fire to bee* 1.229 burnt.

Vers. 17. He that loueth pleasure shall be a poore man, and he that loueth wine and oyle shall not be rich.

HE that loueth pleasure] Who cannot moderate himselfe in the vse of recreations, but too much affecteth them, and immoderately followeth them, to the satisfying of his fleshly delight, shall be a poore man, though hee were neuer so rich before: and hee that loueth wine and oyle, or fat things, (for the word signifieth as well fatnesse, as oyle) shall not bee* 1.230 rich, either shall not attaine vnto wealth, or if hee doe, hee is not like long to continue wealthie.

The scope is to shew, that voluptuous persons take the way to bring themselues to penurie: euen lawfull delights, when they be excessiue, turne to be sins, and causes of misery. Saint Iames teacheth, that the earth is not a place, and consequently* 1.231 that this life is not a time, to liue in pleasure: but that is to be referred till rest be giuen from labours, for a reward in heauen after this life. The Lord in wisedome doth pursue this sinne with the penaltie of pouerty for diuers causes: as one, because it is due, and proportionable to their courses; they fruitlesly spend their time, and is not equall that they should bee restrai∣ned from wealth and substance, which is the fruit of time well spent. They offer violence to the good gifts and creatures of God, by riotous and wastfull deuouring of them; and there∣fore it is equall the good gifts and creatures of God should be deliuered out of their hands, to serue for the vse of others which will vse them better. Bee they reprobates that liue in this sin? need and want is the fittest rod to make them smart, whose happinesse consisteth in luxurie, and bellie cheere; are they elect, and such are reclaimable? a better meanes cannot bee found to helpe them to repentance, then to put them to drinke a potion of sorrow and paine; of hunger and thirst; of co••d, and raggednesse; who surfeited before with delights, ease, and abundance.

Vers. 18. The wicked shall be a ransome for the righteous, and the transgressor for the vpright.

THe wicked shall be a ransome for the righteous] viz. Many times it falleth out that when the godly are in trouble, or in perill, they escape out of the same and be preserued, and the whole burthen thereof fall vpon the backe of their enemies, or some euill doers, vpon whom God doth inflict that which man had prepared for the hurt of the righteous▪ as is plaine by the example of the Egyptians who were drowned, that the Israelites might bee deliuered; and of Haman hanged, that M••rdecaie might bee freed. It is a word borrowed from the* 1.232 Leuiticall Law, wherein gifts were giuen, or sacrifices offered, or oblations consecrated. Sometimes for mens soules, for re∣mission of sinnes, not for the merits of the worke, but for the merits of Christ, who was figured in those sacrifices: some∣times for the exchange, and buying out of those things which were destinated to sacred vses. This proceedeth from the loue* 1.233 which God beareth to his people, whom hee incomparably preferreth before the vngodly, more then men are esteemed aboue beasts: who would not kill a dog, to saue the life of the child? Abraham was glad to sacrifice a Ramme in stead of Isaac his sonne. And if Iacob might haue recouered Ioseph for a swine, or a Goat, would hee not most willingly haue giuen them for him? This verse agreeth wholly in sense with the 8. verse of the eleuenth chapter.

Vers. 19. It is better to dwell in a wildernesse, then with a contentious, and angry woman.

THe desart is a very incommodious and vncomfortable place to dwell in: for therein good things are wanting, and euils abounding. The Israelites found this true by their experience, who in the desart not onely wanted food, and drinke, but were stung with Serpents. Neuerthelesse it is more tollerable to abide in the wildernesse among venomous crea∣tures,

and wild beasts, then to dwell in neuer so faire or plen∣tifull an house, with a brawling and vnquiet woman: for shee by her words and dealings will both prouoke a man to griefe, then any beare, or serpent. As in the ninth verse of this Chap∣ter.

Vers. 20. There is a treasure to bee desired, and oyle in the dwelling of the wise, but a foolish man spendeth it vp.

THere is a treasure to be desired, and oyle in the house of the wise▪ In the habitation of the prudent housholder, there is layed vp store of all things which are necessarie and dele∣ctable, and hereby he doth commend the liberality and boun∣tie of God towards those or his seruants, who apply their vn∣derstanding, and other gifts to godlinesse, and frugality. Hee doth allow sufficient both for necessity and delight to them that be thri••cie and godly: as that holy seruant of God ac∣knowledgeth vpon comfortable experience, saying: Thou dost prepare a table before mee in the sight of mine aduersaries,* 1.234 thou dost annoint my head with oyle, and my cup runneth ouer. Because he is rich enough and hath plentie of all creatures▪ for beasts, and birds, and fishes, and all manner of vnreasonable creatures; yea for wicked men also, which are baser then any of these; and it pleaseth him so to recompence that piety and godlines which is in his seruants, and likewise their diligence,* 1.235 painfulnesse and prudence: and he maketh them his granarie and store-house, for the reliefe of many other his distressed people: compassion is in their eyes, when they see their brethren in need, they distribute and communicate to the poore, if they haue it, he knoweth they will faithfully dispense that which is put into their hands, and therefore putteth them in trust to be his cofer••rs. True it is that all haue not great abundance, but many are kept within a shorter tedde••, and the Lord dieteth them, that they should not surfeit with excesse: for too much would make them too high minded, and too worldly minded: but no good man hath too little, and want of comperence, ac∣cording to the prayer of the holy man, in the 30. chapter, and

eighth verse. For a small substance is blessed by God for great vse: as was the widdowes case with her cruse of oyle, and bar∣rell of meale: and as is promised in the Psalme▪ a small thing to* 1.236 the righteous, is better then great riches to the wicked. But a foolish man spendeth it vp: The vnthriftie person either spen∣deth as fast as hee getteth, and so can neuer keepe store toge∣ther, or else by his prodigality, lauishing out his great patri∣monie, and great substance left him of his parents, becommeth bankeroupt. See vers. 17. of this chapter.

Vers. 21. He that followeth after righteousnesse and mercy, findeth life, righteousnesse and honour.

THis is the property of a godly man that hee followeth af∣ter righteousnesse and mercy, or kindnesse; that is to say, hee doth not slackly seeke after, but ensue with earnestnesse those two vertues which are most excellent, and vnder which all other are contained: the former of these is righteousnesse, which is that vertue whereby that which is due is performed: the latter is mercy, whereby good is done of a mercifull and kind affection. Hee that thus seeketh after these two vertues, shall finde these three iewels, and singular rewards: the first of these is life, that is, length of daies in this world, with all man∣ner of comfortable blessings: the second is righteousnesse, as good as, or better measure from the Lord, and men, then hee obserued in his dealings. The last is honour, that is to say, glo∣ry, both in heauen and earth, before the Almighty, and before the faithfull: yea and somtimes with the tongues, but com∣monly with the hearts and consciences of the wicked.

Vers. 22. A wise man scaleth the city of the mighty, and ca∣steth downe the strength of the confidence thereof.

A Wise man] Who is qualified with sound iudgement and dicretion, scaleth, as a conquerour assaulteth, and win∣neth the city of the mighty, the fort and hold which mighty men possesse, and keepe the walles and bulwarkes of it, wher∣in

they much trusted, thinking themselues thereby to bee in safety. He meaneth that wisedome is more excellent then strength, and that in controuersies and strifes: it helpeth more to the victorie to be prudent then puissant, according to the testimonie of the Wise man solemnly professed: I say better is wisedome then strength: though the wisedome of the poore bee* 1.237 despised, and his words not heard. For a man endued with wise∣dome shall best find out equity, and be most ready to find out a good cause: and he will best discerne of his aduantages, and find out fit meanes for the managing of his matters. A weake man that hath the benefit of sight, will be too hard for a Giant that is blind: and how commeth it to passe that a little man can master a great beast? but that the reason of the one pre∣uaileth more then the power of the other.

Vers. 23. Who so keepeth his mouth and his tongue, keepeth his soule from troubles.

WHo so keepeth his mouth] Taketh heed to his words, and is considerate in all his speeches, not to be mute, when he ought to speake, nor then to speake when it becom∣meth him to be silent, nor rashly vttereth any thing that may be vnfit or vnseasonable, or any way for his disaduantage, kee∣peth his soule, him selfe and his life from troubles, from that griefe, and those afflictions, which vnaduised men doe cast themselues into by the misgouernment of their tongues. See chap. 13. 3. and our note vpon that place.

Vers. 24. Proud, and stubborne scorner is his name, whom in his furie worketh pride.

THat is to say, he publikely is branded with many titles of reproch, as with the name of a proud man, one that is high minded, and vain-glorious; and of a stubborne person, that is, stomackfull, and very wilfull: and of a scorner, one that is a contemner and derider of all others beside himselfe, and in∣deed a very euill and pestilent man, (for the word commonly is taken (as in the first Psalme, and other places) for him that* 1.238

is desperately wicked,) who in his furie worketh pride, either by doing at that time some presumptuous action, or else by vttering some insolent speeches; for many being angry be∣cause their commandements are not obeyed, their desires ful∣filled; that they may make their power knowne, persecute such as resist them, or attempt high matters in the pride of their heart. So did Lamech when he boasted, that he would slay a man in his wound: Dathan, and Abiram when they rose a∣gainst Moses: Nabuchadnezzar when he blasphemed God, saying to Shadrach, Meshech, and Abednego, Who is that God that shall deliuer you out of mine hand? and afterward cast them into the fiery furnace: and Herod, when in his rage, for being defeated of Christ did maffacre the little infants.

Vers. 25. The desire of the slothfull slayeth him: for his hands refuse to labour.

THe desire of the slothfull] The things which hee desireth, and cannot obtaine, slayeth him, grieueth him at the hart, and almost killeth him: for they that will spare themselues from needfull and Christian paines, shall bring vpon them∣selues hurtfull and shamefull paines, miserie shall pursue, and want will bring them to deaths doore: for his hands refuse to labour, he doth nothing but wish, but vseth not the meanes to prouide for himselfe, and therefore must needs perish. The fault is not layed vpon his debility, but vpon his wretchlesnes. They are not to bee charged for idle persons which cannot worke, but which will not, for against such dealt the Apostle,* 1.239 that if any would not worke, they should not eate.

Verse 26. He coueteth greedily all the day long, but the righ∣teous giueth and spareth not.

HEe] The sluggard mentioned in the former verse: (for he doth insist in the fame matter) coueteth greedily all the day long, he vehemently lusteth after other mens goods; from time to time, and incessantly, liuing both vncomfortably to

himselfe, and vnprofitably to others: for hee doth no good that others might be benefited: nor getteth any good that himselfe might be relieued. So that hee noteth the slothfull persons of all others, to be most insatiably couetous. Their thoughts are ranging abroad, and surueying of euery mans estate, with a longing desire to haue, as much as, or more then the best: and the practises of many do conuince them of this, and for instance that of gamesters, who would win all the mo∣ney in the world, if their skill and good hap would serue: they would not spare their dearest friends, but rob them of all that they are worth, if the dice, and cards would giue them the ad∣uantage thereto. How many inuiting guests vnto their table vnder pretence of kindnes, doe make them buy their meate dearely, and pay an vnreasonable shot for it, before they de∣part? sometimes threefold: sometimes seuen fold: sometimes ten fold: sometime twenty fold, and more then their dinner was worth. And doe not guests inuited very often requite the same vnto those, who in good will haue entertained them, and with great charges made them good cheare: they doe not on∣ly deuoure their host his meate, but as cruelly as theeues, be∣reaue him of all his money, that the family fare the worse for their comming seauen yeares after? See Chapter 13. vers. 4. But the righteous giueth: vnto the sluggard is opposed one that is truly diligent, and faithfull in his calling, whom he seeth as contrary to the other in diuers respects: as first that he is righteous and iust, whereas that lasie sluggard is wicked and vniust: he is liberal, (for he giueth to them that are in distresse) whereas the other is hard hearted, and rauenous not ready to bestow any thing, but violent, in his desire to get that, which his neighbours haue: he is of good estate, and able to conti∣nue his liberalitie, he spareth not, either through niggardlines, or through necessitie to minister reliefe to them that want: the other is beggarly, and so farre from sufficiencie to yeeld help to his brethren, that he is burthensome to them, and lieth as a charge vpon them. This good estate of the godly man is described by the Prophet in the Psalmes, saying, He hath di∣spersed* 1.240 and giuen to the poore, his righteousnes endureth for e∣uer,

and a reason thereof is assigned, because he measureth his affaires by iudgement. And the Apostle, according to this text, doth perswade men to bee laborious, that they may the better exercise liberalitie, saying, Let him that stole, steale no more, but* 1.241 labour with his hands the thing that is good, that he may giue to him that needeth.

Vers. 27. The sacrifice of the wicked is abomination to the Lord: how much more when he bringeth it with a wicked mind.

THe sacrifice of the wicked] That seruice whatsoeuer which they pretend to performe to God: whether prayer, thanksgiuing, or ought else, is abomination, very offensiue and displeasing to the Lord; and therefore also reiected of him, as a hainous sinne. See chap. 15. 8. how much more when he bring∣eth it with a wicked minde? when hee intended to effect some mischiefe, vnder pretext and colour of deuotion, and for the easier effecting of his wicked purpose: as Balaam, and Balaac did, when they intended to curse the people of God: and as Absalom who with the shew of performing a vow at Hebron, conspired against Dauid, and raised vp rebellion against his owne father: and as the Pharisies did, who vnder the pretence of long prayers, deuoured widowes houses: such was the fast ap∣pointed by lezabel, and solemnized by the Iezralites, to mur∣der* 1.242 Naboth: and the people also in Esaies time, who fasted for strife and debate, and to smite with the fist of wickedn••sse: such were the sermons of them also, whom Paul charged to haue preached Christ of enuie, and to adde to his bands.* 1.243

Vers. 28. A false witnesse shall per••sh: but he that heareth, speaketh constantly.

A False witnes] A vaine person, who testifieth things which he neuer heard, or saw, witnesseth lyes: (for lyes are vn∣truths, and deuised by the braine of some deceitfull person or other) shall perish: for being intrapped in his speech or puni∣shed by the Magistrate, or the Lord himselfe, he shall be put to

silence, with shame, or cut off from the earth, shall not liue, or at least haue no hearing for his lyes any longer time: for his in∣stability and doubling will bring him out of credit at least, if not destruction. See Chap. 19. vers. 5. 9. But he that heareth the truth of matters knowing also the same, and being as it were, an eye witnes; (for he putteth one sense for sundry) speaketh constantly, telleth the same tale alwayes and in all places, when he is called thereto, wheresoeuer, whensoeuer, and before whom soeuer. Paul was the same man, when he made a speech to the chiefe captaine, and to Felix, and vnto Festus, and vnto Agrippa. See Chap. 12. 19. The opposition standeth thus; A false witnes vttereth matters which he neuer heard himselfe, and therefore shall perish, or haue his mouth stopped: but a faithfull witnesse speaketh nothing but that hee heareth him∣selfe, or hath certaine knowledge of, and therefore shall scape destruction, and speake constantly.

Verse 29. A wicked man hardneth his face; but as for the vpright, he directeth his way.

A Wicked man hardeneth his face] The vngodly person go∣eth on in his sinning without shame, or returning backe: the seate of bashfulnes is in the face, so that whereas he saith, he hardeneth his face, it must be vnderstood that he either de∣fendeth his sinne, or excuseth it, or proceedeth therein with∣out blushing. He is likened to a traueller, that fetteth his face against the wind and weather, and goeth on forward in his iourney, whether he be in the way or out of the way, all is one with him. But as for the iust he directeth his way; for the iust man walketh warily and soberly in this world, and taketh care, that neither he erre in any of his opinions, nor swerue from the law of God in any of his actions: wherefore also if he be reproued, or admonished for any thing that is noted to bee amisse in him, he resisteth not, but amendeth his fault, and as much as in him lieth, frameth himselfe in the whole course of his life, vnto the obedience of the Lords commandements.

Thus standeth the opposition: The wicked man is impudent,

and therefore carelesse also how he walketh: but the righte∣ous is modest and shamefast, and therefore directeth his steps.

Verse 30. There is no wisdome, nor vnderstanding, nor counsell against the Lord.

BY the particulars he meaneth that there is nothing in man, whether wit, policy, or craft, or confederacy, that can infringe the decree of God, or hinder the effect of his pur∣poses. For he denieth not that carnall wit, that the streine of wicked mens art, that the depth of subtilty, that combinations and coniurations are opposed against the Lord, with all their power, and plotting, and hellish practises, but they take no place, they nothing preuaile, as the Psalmist saith, The Lord breaketh the counsell of the heathen, and bringeth to naught the* 1.244 deuices of the people. The counsell of the Lord shall stand for euer, and the thoughts of his heart throughout all ages. And, Why doe the heathen rage, and the people murmur in vaine? The Kings of the earth band themselues, and the Princes are assembled to∣gether* 1.245 against the Lord, and against his Christ: let vs breake their bands and cast their cords from vs. But he that dwelleth in the heauens shall laugh, the Lord shall haue them in derision. And although sometimes things seeme to be effected by the cunning practises of crafty heads against God, and godlinesse, against good men, and iust causes, yet nothing is done by the force of their wit, but onely by the vertue of Gods will, some∣times for the correction of his people, and sometimes for their triall, but all for their good, and our glory, as the Apostles to∣gether apprehended, and acknowledged in that which seemed the most direfull successe which euer sinfull man found, for the crucifying of the most righteous innocent Sauiour of the world. Doubtlesse (say they) against thine holy sonne Iesus, whom thou hadst annoynted, both Herod, and Pontius Pilate,* 1.246 with the Gentiles, and the people of Israel gathered themselues together, to do whatsoeuer thine hand, and thy counsell had deter∣mined before to be done. For how can any thing be of force a∣gainst him, who giueth to all creatures their being, and from

whom men receiue all the faculties of their mind, and strength of their bodies; who foreseeth all future purposes, and de∣signements: who assigneth to euery man, all the actions that he shall effect: who is present in euery place with wisdome and might, to crosse all aduersary craft and power.

Verse 31. The horse is prepared for the day of battell: but saf••tie is of the Lord.

THe horse is prepared] So are weapons also, and armour, and souldiers that should vse them; they are mustred, and they are trained: yet the victory is doubtfull how great soeuer the army be, how good soeuer the armour is, and how skilfull and valiant soeuer the warriers be: For the King is not saued by the multitude of an host, neither is the mighty man deliuered by his great strength. A horse is a vaine helpe, and shall not deliuer* 1.247 any by his great strength▪ for safety is of the Lord, hee giueth power to that side which shall win the field, without need or helpe of their forces: for sometimes the smaller multitude pre∣uaile, and sometimes the weake souldiers preuaile, as the wise man by experience obserued, saying, I returned and saw vnder the sunne that the race is not to the swift, nor the battell to the* 1.248 strong. Now it is not Salomons intention to limit the point, and restraine it to this particular, but his meaning is that the successe of euery thing is in Gods hands, and standeth not in the force of the meanes, though neuer so lawfull and likely, as it is said, Except the Lord build the house, they labour in vaine that build it: Except the Lord keepe the city, the keeper watch∣eth* 1.249 in vaine: It is in vaine for you to rise vp early, and lie downe late, &c. For though great paines bee taken for riches, yet wealth is from the Lord: though great riches be gotten for the raising vp, and supportance of a family, yet honor and esta∣blishment is from the Lord: though counsell be taken, and di∣ligence be vsed, for the following of causes, and managing of suits, yet the sentence is from the Lord: though physicke be mi∣nistred, and medicines applied, yet the recouery of health is from the Lord, &c.

CHAPTER. XXII.

Verse 1. A good name is to be chosen rather then great ri∣ches, and louing fauour then siluer and gold.

A Good name,] viz. Reputation, or a good report gotten by good men, for weldoing: (for it is not that commendation which is giuen by the wicked, for doing of that which plea∣seth their humour) is to bee chosen, by such as loue and feare the Lord, and the fellowship of his Saints, rather then great riches, more then any commodi∣ties of this life. In the booke of Ecclesiastes, it is preferred be∣fore* 1.250 the best oyntments, which in those parts were of great va∣lue, and were reckoned for treasures, and esteemed with the* 1.251 most pretious things. For a mans credit, and honour is of out∣ward things his best possession. Because it is peculiar to good men; whereas other things in a more plentifull measure, are among the wicked. Hypocrites and sinners may bee applau∣ded: as Herod, and the Pharisees were; but it will turne to their perpetuall shame at the last, as Herod felt, and the Phari∣sees* 1.252 were foretold. The deepest hypocrite cannot possiby long retaine his estimation, or at all attaine vnto true praise: for that is neuer separated from a good conscience, forasmuch as it is not of men onely, but of God himselfe, and is alway the* 1.253 perfume of faith, and obedience: and herein it is more excel∣lent then any earthly substance, in that it is so durable and per∣petuall: death bereaueth a man of all his goods; they are owned by a new master so soone as soule and body bee sepa∣rate; but iust praise remaineth still a mans owne: it taryeth behind him in earth, and goeth with him also to heauen, and will most grace him at the last day, at the Iudgement seate of Iesus Christ. It may seeme sometimes to bee abolished, by the malitious slanders, and accusations of wicked men; as

Naboths was when hee was defamed as a blasphemer, and a traitor: but it is obscured but for a time, as it were clouds comming betweene mens eyes, and the rayes of the sunne: but it cannot be taken away for euer, no more then clouds can euer keepe the Sunne from shining: for they that cannot take away grace, can neuer take away true glory. Waite on the Lord* 1.254 (saith Dauid) and he shall bring forth thy righteousnesse as light: and thy iudgement as noone day. And louing fauour, that good liking whereby any person is acceptable and gratious in the sight of God and man: then siluer and gold, then those things that are most desired and coueted after in the world: for it is a great blessing from God vpon due cause to bee belo∣ued* 1.255 and fauoured of men. This is obserueable in Daniel, in Io∣seph, in Dauid: & in many others whom the Scripture menti∣oneth, and especially our Sauiour himselfe, who is said to en∣crease in wisedome, and stature, and fauour both with God and* 1.256 men. By this meanes many benefits are obtained, which other∣wise could not bee gotten: and much good is done which without this could not be performed: as the preseruation of the Church by Hester and Mordecay: the building of the Temple by Zerubbabel: and the repairing of Ierusalem by Nehemiah. The Scriptures abound with examples of this na∣ture.

Vers. 2. The rich and the poore meet together, and the Lord is the maker of them all.

THe rich] Who for a time hath abounded with wealth, and great plenty either by his owne getting, or by other mens gifture, or by any such meanes, (whether iust, or vnrigh∣teous,) as it hath pleased Gods most righteous prouidence to direct for that purpose, and the poore, hee that hath tasted of aduersity, and drunke of the bitter cup of penurie, doe meet to∣gether, not all, but some, whom the Lord sometimes singleth out from the rest, of both estates, to make them acquainted with both estates, doe finde an alteration of their former conditions, the one falling or rising to that which the other formerly had beene; as passengers iourneying from con∣trary

coasts, doe meet in the mid way, and this man trauelleth thitherwards, from whence that man is lately gone and depar∣ted. For no outward estate is certainly perpetuall, and vn∣changeable, but that falleth out to be true which both Han∣nah, the gratious mother of Samuel, and Mary, the blessed mother of Christ did sing: They that were full are hired forth* 1.257 for bread, and the hungrie are no more hired. And, he hath put downe the mighty from their seates, and exalted them of low de∣gree. He hath filled the hungry with good things, and sent away* 1.258 the rich empty. Riches would be vntollerably admired, if there were a perpetuity of them, sithence that now being so fugi∣tiue they are so greedily coueted, and so confidently trusted in. And the stability of their state which had once gotten the possession, substance would turne to the hurt of their neigh∣bours, who should thereby continually be depriued of the be∣nefits thereof: for if all waters should be dammed vp in a few mens ponds, what would become of the grounds, and cattell of others? On the other side, pouerty certaine and continuall, would impaire that cheerfulnesse which is in labour and dili∣gence, and that thankfulnes for the good successe of the same: Gods promises for earthly blessings would not be so forcible, nor his power and prouidence so cleere and conspicuous. And the Lord is the maker of them all, the maker of the men, the ma∣ker of their estates, and the maker of that change and alterati∣on which often happeneth, that the one might become grate∣full, and the other humble. This parity did rich Iob acknow∣ledge to be betweene himselfe, and his poore vnderlings, his seruants, his bondmen. Did not hee that made me in the womb, make him? and did not one fashion vs in the wombe? It is hee then that giueth life, and breath, and reason, and being to all: and it is he that allotteth to euery man his portion, some to be full, some to be empty, some to haue much, some to be worth little: some to be able to giue, some to haue need to receiue. If all were rich, the blessing would not be so acceptable, accor∣ding as many excellent gifts, being yet common, are not, as fire, light, warmth, water, ayre, &c. Neither would there seeme to be so much need of prayer for substance, or the preseruati∣on

thereof. If no man were in want, few men would take paines to trauell for others, if necessity did not compell them;* 1.259 and then there would be none to exercise mercy vpon. If all were poore, who should be the helpers of them? who should supply their wants, and minister reliefe vnto them? And who could carrie the countenance, the port, and consequently the reuerence of magistracie, and of publike authority?

Vers. 3. A prudent man foreseeth the euill, and hideth him∣selfe: but the simple passe on, and are punished.

A Prudent man.] He that hath learned holy and heauenly wisedome, seeth the plague, foreseeth some iudgement and punishment ready to fall vpon himselfe, or the publike e∣state, which hee discerneth by the knowledge of sins commit∣ted, and the due meditation of the threatnings of God against the same; all which he verily beleeueth will be executed, and hideth himselfe, dealeth like discreet persons, who apprehen∣ding by sight or signes some tempest arising, betake them∣selues to couert, either in a house, or vnder a bush, or in some other commodious and safe place of refuge. Spirituall fore∣sight* 1.260 and preuention of euils, is by auoiding the sinnes that may bring hurt; or by humbling our selues after sinnes com∣mitted, as Iosiah did for himselfe and the people; and by de∣pending on God alone, without trusting to, or vsing of any e∣uill meanes. Racha••, the Gibeonites, and Nineuites, are preg∣nant examples for this purpose: but the simple, those sillie and wicked fooles, worse then witlesse idiots; which will neither take notice of their iniquities, nor fearing the threatnings of God denounced against the same, passe on, in their wicked waies and transgressions, not seeking any shelter so much as of God himselfe, and are punished, ouertaken with some euils, ei∣ther by curses in this world, or with condemnation in the world to come: for all obstinate and impenitent persons must ••eeds bring destruction vpon themselues at the last, as the Scriptures threaten. The transgressors shall bee destroyed toge∣ther,* 1.261 and the end of the wicked shall be cut off. And, did not my

words, and my statutes, which I commanded by my seruants the* 1.262 Prophets, take hold on your fathers, and they returned and said, As the Lord of hosts hath determined to do vnto vs, according to our owne waies, and according to our workes, so hath hee dealt with vs. And this both in regard of Gods iustice, truth, curse, and oath: in regard of Gods people, who should not bee so happie by shunning of sinne, if wicked men might liue therein, and not bee miserable. Though a sinner doe euill an hundred* 1.263 times, and his daies bee prolonged: yet surely I know it shall bee well with them that feare the Lord, which feare before him.

Vers. 4. The reward of humility, and the feare of the Lord, is riches, honour, and life.

THe reward,] Those blessings wherwith God doth recom∣pence humility, that amiable grace of lowlinesse, when a man esteemeth basely of himselfe, and thinketh wel of others, and accordingly giuing honour, and not taking of it; and of the feare of the Lord, sound piety and godlinesse: is riches, the plentie of good things, so farre as they are safe for their soules; honour, that good name that hath been commended in the first verse; and life, a comfortable continuance in this life, vn∣till they be ripe for another, and then the enioyment of that, with all happinesse for euer. See chap. 3. 15. and 16. 17.

Vers. 5. Thornes and snares are in the way of the froward: But he that doth keepe his soule shall be farre from them.

THornes and snares] Most grieuous plagues and punish∣ments, such as are contrary to the reward promised to the humble and godly in the former verse: the thornes of pe∣nurie, want, and beggery: the thornes of contempt, and the snares of death, are in these waies and courses which he taketh, and that impious and wretched life which hee liueth: for it is the portion of godlesse men, to goe with misery to their de∣struction. As the end of Pharaoh, Achab, Haman, and the whole rabble of that hellish crue doth make the world to see.

He that doth keepe his soule, that hath confideration of his owne saluation and good estate: (for it is a part put for the whole) shall bee farre from them, from such miseries as hang ouer these mens heads, and therefore also from those misdemeanours as pull downe such iudgements vpon them. Loe (saith Iob) their good is not in their hand, let the counsell of* 1.264 the wicked he farre from me. How oft shall the candle of the wic∣ked bee put out? and how oft commeth their destruction vpon them: God distributeth his anger vpon them.

Vers. 6. Traine vp a child in the way wherein he should walk, and he will not depart from it when he is old.

TRaine vp a child] Giue instruction vnto him, the manner whereof may bee gathered, not onely by the mention of child, but by the signification of the Hebrew word, which is* 1.265 as much as if it were said, catechize him, initiate him, enter him (as it were) properly dedicate him, as they did their hou∣ses new built vnto the Lord, informe him therefore accor∣ding to his capacity in the grounds and principles of religion, admonish him also of his faults, teach him how to reforme them; rectifie and strengthen him, whiles hee is yet a flexible plant, plucke vp the weedes which yet begin to grow in his heart, while they be young and tender, before they haue ta∣ken too much rooting. Saint Paul requireth the performance of the same duty, saying; Bring vp, or nurse vp your children in the feare of the Lord. Hee would haue them to sucke in re∣ligion, if not with their mothers milke, yet shortly after as∣soone as they are capable of it. Here are two reasons which may moue men to obey this precept: The first is the cause thereof, in that vnderstanding piety, and Christian behauiour, is the way euen of younglings: according to the Prophets te∣stimonie, Wherewith shall a young man, (the word is the same* 1.266 which here we translate child) Cleanse his way, in taking heed thereto according to thy word. Now then sithence it is so, it is good to set them on forward in so happie a iourney betime in the morning, that they may take the whole day before

them. The second is the effect, hee shall not depart therefrom when he is old, the seasoning of youth doth much confirme piety and goodnesse in riper yeeres, wherof our Salomon him∣selfe* 1.267 found the benefit. And so did Timothie, in whom S. Paul apprehended so much grace and vertue. This causeth memo∣rie long to keepe the print of the first stampe: and the de∣lights and customes of youth will not easily be extinguished. The vnreasonable creatures which are tamed when they are young, and from the teates of the damme, continue lesse wild and fierce then others of the same kind, so long as they liue. Although this timely teaching doth not in all take this good effect, yet it doth in very many, and is Gods ordinance for the same, and the parents exercising of it may take this comfort, that they haue obeyed the Lord, and neglected no dutie to their children.

Vers. 7. The rich ruleth ouer the poore, and the borrower is seruant to the lender.

THe rich ruleth ouer the poore] Because the poore man standeth in need of the rich, hee that is wealthie becom∣meth his Lord, vsurping authority, and bearing away the sway for all matters: for euery thing must be as hee will haue it, and the borrower is seruant to the lender: for hee that goeth a borrowing (as we say goeth a sorrowing:) for he loseth his liberty, and is many times at his inferiours commandement. They are often feared, and crouched vnto with cap and co••r∣tesie, and magnified like young masters, which haue neither wisedome, parentage, nor good nature, nor good qualities, nor any thing else to adorne them; but only because men are in their debts and danger who are vnworthie to bee seruants, (so base they are and contemptible, (hauing nothing to set them forth, but mon••y and wealth) doe take vpon them to bee Lords, frowning vpon, rating, and th••eatning, and con∣temptuously vilifying those that are farre their betters. And by these two circumstances the wise man teacheth, that great wealth is a vsuall occasion of cruelty and insolency, which

also the Apostle Saint ames obserued, saying: Doe not the* 1.268 rich oppresse you, and draw you before the iudgement seates? And Daniel describing the condition of one of the Monarches or Monarchies, saith, that in his greatnesse he was like to a Lion with Eagles wings, strong and fierce, and borne vp high; but* 1.269 when his state fell, his stomacke also came somewhat tamed: for when he was set on the ground vpon his feet, that a mans heart (which is more mild and moderate) was giuen vnto him. For it puffeth vp the heart, and maketh men proud and haugh∣tie, thinking themselues the worthiest men, and condemning all others: and so it commeth to passe also by the inequality of power: for they see themselues so strengthened by their substance, that they be abl•• to preuaile in what they will, and all the poore vnable to resist them. Security also is commonly ioyned with a great estate: for they that are vp aloft, doe not so much as dreame that they are suctiect to falling, but their prosperity will bee perpetuall; as the Prophet bringeth in proud Babel boasting: I shall bee a Lady for euer, so that thou didst not lay these things to thy heart, neither remembredst thy* 1.270 latter end. And in all this their follie and madnesse, they are very much forwarded by the inchantment of flatterers.

Vers. 8. He that soweth iniquity, shall reape vanity, and the rod of his anger shall faile.

HE that soweth iniqu••ty,] Hee that giueth himselfe ouer with greedinesse to commit sinne, shall reape vanity, con∣digne punishment and calamity, especially from God in due time. It is an allegoricall speech from husbandmen, which conclude of an haruest after their feeding, and looke what graine they sow, that they make reckoning to haue a crop of; and so wicked men doe necessarily prepare misery for them∣selues, as Eliphaz by obseruation and proofe informed Iob, saying, As I haue seene they that plough iniquitie, and sow wic∣kednesse, reape the same. The truth whereof also the Apostle* 1.271 Paul confirmeth as most certaine and infallible, admonishing the Galathians not to bee deceiued in the matter, as though

God might be mocked: For whatsoeuer a man soweth, that shall* 1.272 be also reap. Vpō mens ground somtimes thistles grow in stead of wheat, and cockle in stead of barley: but this sinfull seed∣man, is sure to haue his owne againe, and that in full propor∣tion there will bee neither alteration of graine, nor defect of growth; the truth and iustice of God will neuer permit that. This is perpetually true in all manner sinnes whereunto they addict themselues, without repentance, especially of tyrannie and oppression, the rod of his anger shall faile, that is, as in his arrogancie and indignation he that scourged the poore, so hee shall be scourged therewith, and it shall bee spent vpon him∣selfe, so that he shall haue no power to hurt others: for the more violent and cruell wick••d men are, the neerer their po∣wer draweth to an end: for the harder and more often men strike with the rod, the more they waste it.

Vers. 9. He that hath a bountifull eye shall be blessed: for hee giueth of his bread to the poore.

HE that hath a bountifull eye] Hee that is mercifull and li∣berall toward others (for a good man will haue his eye, and other senses to further his heart to compassion: as Moses went to see the burthens of his brethren: and those blessed ones whom our Sauiour will praise at the last day, visited the hungry, the thirstie the sicke, the prisoners) (as contrariwise an euill eye is put for an enuious and euill person, because with the same he corrupteth his heart) shall be blessed: for not only men will wish him well, but the Lord himselfe will powre vp∣on him store of earthly and heauenly blessings: so that the fruites of good grace shall encrease with him: for he giueth of his bread to the poore, and all other necessaries, according to their need, and his estate. And therefore the Lord accor∣ding to his owne goodnesse, will yeeld him the recompence of his goodnesse.

Vers. 10. Cast out the scorner, and contention shall goe out: yea strife and reproch shall cease.

CAst out,] Thou whom it concerneth, as hauing a calling thereunto, as farre as thou mayest with equity, and con∣ueniencie expell and banish out of thy companie, thy familie, and iurisdiction, the scorner, hee that contemneth good men▪ good instructions, good matter. For beside the reason perticu∣larly specified, there is great reason why hee should bee aban∣doned: because hee is infectious, and able to corrupt all that* 1.273 conuerse with him. He delighteth to trouble the company of godly men, and disturbe all good conferences, if there bee any possibility of cure to be done of him; this disgracefull expul∣sion is the most likely meanes to worke vpon his heart, and re∣claime him: or if he receiue no benefit by it, it will bee an ex∣emplarie warning and admonition to others, and contention betweene him and others well affected shall haue an end. For there is no way to auoid contention with scorners, but by ex∣cluding them out of our companie. For while they giue them∣selues to contradicting and scorning, and take a certaine pride and pleasure therein, they doe nothing but prouoke braw∣ling and quarrels. Yet by that meanes of thrusting out scor∣ners, strife not onely with him, but part taking many sinnes with others, and reproch, shame for, and in following such dis∣cord, shall cease, be composed, and proceed no further. Hee meaneth that dissolute men are either the authors, or main∣tainers of contention, and strife, which without them would either neuer haue been begun, or being kindled would soone be quenched: for they are destitute of the peace of God in their hearts, for they are enemies to peace, and to euery godly man that desireth to liue peaceably, as Dauid complaineth, saying: I am for peace, when I speake thereof they are for* 1.274 warre.

Verse 11. He that loueth purenes of heart, for the grace of his lips, the King shall be his friend.

HE that loueth purenes of heart] Which is sincere, and vp∣righ•• in the inward man, des••••ing that grace which accor∣ding to his wish his soule cannot so fully attaine vnto, de∣testing that corruption which hee cannot perfectly be purged from: for the grace of his lips; because he vttereth also gracious, and gratefull things, not such as tickle the eares, but such as effect a faithfull heart: for it is the note of sincerity to ioyne heart and tongue together in good causes, euen by our Saui∣ours testimony who declareth, that a good man, out of the good* 1.275 treasure of his heart, bringeth forth good things. To this a∣greeth that of the Psalmist, Mine heart will vtter forth a good matter, I will intreat in my workes of the King, my tongue is as* 1.276 the pen of a sw••ft writer. The King shall be h•• friend, he shall be well, and friendly vsed of great personages: for the King ei∣ther will, or should delight in such persons, as Dauid did in Hushai. His purpose is, to declare that faithfulnes is the best way to preferment: as we see it verified in Ioseph, in Daniel, in Mordecai, and sundrie others recorded in the Bible. For hone∣sty, and plaine dealing is a thing desirable: and therefore men for their owne sakes, often make choice of, and imploy such as they may trust and rely vpon. And God hath the Kings heart in his hand, to deriue his loue vnto his seruants, and to bring those into his fauour, which are beloued, and fauoured of him, and that many times for the vse, and comfort of diuers of his children: for by the loue of Pharao to Ioseph, all the family of Iacob was relieued; and by the ki••dnes of Ashuerosh to Ester, the whole Church and nation of the Iewes was preserued. It seemeth that the acceptation of the sound hearted man in this verse, is opposed to the reiection of the scorner in the verse before.

Verse 12. The eyes of the Lord preserue knowledge: but hee ouerthroweth the matters of the transgressor.

THe eyes of the Lord] His gratious mercie, and great pro∣uidence (for hee speaketh of God after the manner and capacitie of men) preserue, keepe in safetie from all hurt and danger, knowledge, men indued with true knowledge and wis∣dome, the qualities of the minde being put by a Metonymie, for the persons indued therewith and their state, and affaires also, as may be collected by the Antithesis, but he ouerthrow∣eth the matters of the transgressor: sometimes hee resisteth at the beginning of their attempts: sometimes they proceede on in their businesse in great hope, and likelihood of happie suc∣cesse: but when they are about to set on the roofe, their foun∣dation faileth, and downe commeth all their building, their words, their thoughts, their actions, their state, all that they said, purposed, did or had gotten, is quite ouerturned, and commeth to naught: For God doth set himselfe against them in euery one of these. The opposition standeth thus: The eyes of the Lord preserue such as haue knowledge, and therefore establisheth their matters, but they are directed against those which are sinfully ignorant, and therfore ouerthroweth their affaires.

Vers. 13. The slothfull man saith there is a Lion without: I shall be slaine in the streetes.

THe slothfull man] He that giueth himselfe to idlenes, and loytering, saith a Lion is without: although hee vtter not the same words which are set downe in this place, yet hee so behaueth himselfe, as if hee spake them, by faining of lets, and fearing of dangers, as losse of life, or of fauour, or of libertie, or of money, hath alwaies one excuse or other, either in his heart, or in his mouth: For this complaint of the Lion is but casting of an imagined perill; imagined, I say, because he thin∣keth

a Lambe to be a Lion, and is terrified with his owne con∣ceit: For Lions haunt not in streetes, but in woods and wil∣dernesses: and if a Lion were in the streete of a citie, or towne, there would bee helpe enough to saue the man, and kill the beast, so that there need to be no such dread to be slai••e there∣in. It is the purpose of the holy Ghost to declare 〈…〉〈…〉 osi∣tion of men that are vnwilling to doe good, they ••ill ••eutie shifts, and faine excuses, needlesse, and 〈…〉〈…〉lesse, and very ab∣surd, rather then they wil•• be induced to p••rforme that which they affect not. King Zedekiah was pers••aded to yeeld him∣selfe to the King of Babel, and so he, his people, and the citie should be spared from the sword: but hee durst not forsooth, because he was afra••d of the Iewes that were fallen vnto the king* 1.277 of Babel, lest they s••ould be deliuered to h••m, and they would mocke him. Certaine searchers were sent with Ioshua and Ca∣leb into the land of Canaan, to view the countrie, to the intent they might bring good newes to the people, & animate them to goe and take possession thereof: but they wanted courage, and had no minde to incounter with the Canaanites, & there∣fore could picke quarrels against the place, and finde out rea∣son•• in respect of the persons, to afray themselues, and all their brethren from that expedition. The cities are walled (say they) and exceeding great, the people be strong that dwell in the land:* 1.278 it is a land that eateth vp the inhabitants of it: and the men that are in it are of great stature: for we saw giants the sonnes of A∣nak, which came of the giants, so that we seemed in our sight like grashoppers, and so wee were in their sight. Was there euer any thing more gratious, comfortable, and lightsome, then the kingdome of Christ? and hath euer any gouernment beene more milde and righteous, then that of Dauid, his substitute and figure? and yet the contemptuous rebels which refused to submit themselues thereunto, could picke quarrels against the same, as if they had been cruell and tyrannous, accounting them rather prisons and Iayles, then tollerable gouernments. Let vs (say they) breake their bands, and cast their cordes* 1.279 from vs.

Verse 14. The mouth of a strange woman is a deepe ditch, he that is abhorred of the Lord shall fall therein.

THe mouth▪ The faire speeches, and flattering words vtte∣red by the mouth of a strange woman, of an ha••lot, or whore, is a deepe ditch, full of great danger. It is very fitly com∣pared to a pit, because he that falleth thereinto cannot rise vp againe, but is plunged into eternall and most fearefull destru∣ction, and bottomlesse miserie. See chap. 7. 26. 27.

And hee that is abhorred of the Lord▪ Such a one against wh•••• God is prouoked by former wickednes: being deli∣uered vp by him into a reprobate sense, through a peculiar kinde of reuenge, shall be seduced by her, as this our Salomon elswhere also testifiet••; I find more bitter then death the woman* 1.280 whose heart is snares and nets, and her hands as bands: whose pleaseth God shall escape from her: but the sinner shall be taken by her.

Verse 15. Foolishnes is bound to the heart of a childe: but the rod of correction shall driue it out.

FOolishnes] Wantonnes, frowardnes, and simplicitie sprea∣deth it selfe thorow the whole flesh of youth, but especial∣ly hath aboad in their soules, where it is deeply rooted: For their reason is weake, their will waiward▪ and their whole heart addicted and inclined to euill. And this corruption is bound vp in such sort in a childes heart, as that it is fast tyed thereunto, as a packe or a fardell is to an horses back. So then all children, as well as elder folke, are addicted and inclined to euill, sinne, and folly. And Dauid yeeldeth a reason hereof: (for that which hee testifieth of himselfe pertaineth to all others) when hee saith, that he was borne in iniquitie, and that in sinne* 1.281 his mother had conceiued him. But the rod of correct on will driue it out: Correction giuen with the rod will be a very good meanes to remoue it. For the medicines against sinne, which God vseth to euery age, bee effectuall to his owne of

that age: as to the elder sort, the Word, the Sacraments, and censures of the Church: to the younger sort, especially to such as are yet but te••••er, instructions, with the rod of parents and gouernours.

Vers. 16. He that oppresseth the poore to increase his riches, and he that giueth to the rich, shall surely come to pouertie.

HE th••t oppresseth the poore] Either by fraud, or force, or any indirect meanes, to increase his riches, to make him∣selfe more rich and mightie thereby: for they that take away from the needle, vsually besto•• where no neede is, and the greatest oppressors are commonly great bribers of those that are aboue them, and often make feasts to their superiours, to get them to be their friends, and to serue the•• turnes▪ that their faults may be winked at▪ and dis••ens••d with: and to saue their credit, which is impeached by their violent and vnmercifull dealing 〈…〉〈…〉ly come to want. For crueltie, and vniust dea∣ling, 〈◊〉〈◊〉 way to ouerthrow a mans estate, as Zo••har witnes∣〈◊〉〈◊〉 That which hee laboured for shall he restore▪ and shall not swallow it downe: according to his substance shall his rest••••ution be, and he shall not reioyce therein. Because he hath oppressed the* 1.282 poore, because hee hath violently taken away an house which hee builded not. The Lord by law of requitall doth oftentimes expose them to oppression, or else otherwise powreth a curse vpon them: this sometimes they hasten by their owne greedy desires, in st••iuing to ••omp••sse great matters, and to that ••nd giue to the rich, and namely to the Vsurers, that they may fur∣nish them with money, when there will not be sufficient for the purpose: who hauing gotten them into their clutches, do pray vpon them, vntill they haue drawne them drie, neuer cea∣sing to sucke, so long as there is any moisture in their estate.

Vers. 17. Bow downe thine eares, and heare the words of the wise▪ and applie thine heart to my vnderstanding.

FRom the beginning of the tenth chapter, to this place, di∣uers briefe sentences haue been set downe, rather by way

of doctrine, then exhortation. Now that stile being altered Salomon returneth to take vnto him the person of a father, and for the most part doth speake after that manner which he vsed in the nine first chapters, and this course he holdeth in the rem∣nant of this chapter, and the two next following. Againe, ex∣hortation is here propounded, which is set foorth by the sub∣iect of it: the duties whereunto hee doth perswade vs in this verse, and is inforced by reasons for confirmation of it, in the foure next following. The dutie is first set downe more gene∣rally, to embrace the words of wise men: and more particu∣larly to be attentiue to his knowledge: Bow downe thine eares, and hearken vnto the words of the wise, bend the sense of hea∣ring▪ which is the entrie of vnderstanding, vnto the speeches, and writings of the godly learned. For regard is to be had to the documents and instructions of men indued with pietie and vnderstanding, and that doth Dauid require of all in that ample and serious exhortation: Heare this all yee people,* 1.283 giue eare all ye inhabitants of the world. Our neede requireth it, who euer wee are, though as Dauid, or Peter: and Gods blessing is bestowed vpon those that are attentiue to such, Chap. 13. 14. and his iudgements pursue such as reiect them: as we may see in Rehoboam, in Amaziah, and in Elies sonnes,* 1.284 and apply thine heart to my knowledge. See chap. 2. 2.

Verse 18. For it is a pleasant thing, if thou keepe them within thee, they shall withall be sitted in thy lips.

THe reason whereby he doth confirme his doctrine, is first from the delectation, and delightfulnes of it, in the be∣ginning of this verse: the second from the commoditie and vsefulnes of it, in the latter par•• of this verse, and in all the next: thirdly, from the excellencie and dignitie of it, in the twen∣tieth verse: fourthly, from the certaintie and truth, in the one and twentieth.

For it is a p••easant thing, the hearing, and vnderstanding of them, and all other Scriptures, is sweete, and comfortable, as ioyfull to the heart, as any aspect or beautifull sight can pos∣sibly

be to the eye, or the most delicious foode can bee to the taste: For they are found and felt to bee sweeter then the hony, or the hony combe. For by these a man is estated in* 1.285 Christ, in Gods fauour, in heauen, and in all the promises: if thou keepe them within thee, in thy heart, in thy minde, and in thy memorie: the Hebrew word is in thy belly, which some∣times in the Scriptures is taken for the inward parts, or facul∣ties of the soule, they shall be withall fitted on thy lips. From the pleasure of them, he commeth to the vse, and profit of them: which in the first place is externall, they shall furnish a man with wholesome and seasonable speeches. It is said they shall be fitted on thy lips, the instrument, or cause, being put for the effect thereof: For the word of God in the heart and minde, doth yeeld matter to the tongue and lips, of fruitfull confe∣rence: and he that applieth his eare to heare attentiuely, shall* 1.286 thereby inable his mouth to speak fruitfully, and for the good of many. And agreeable hereunto is that in the Psalme, The mouth of the righteous speaketh wisedome, and his tongue tal∣keth* 1.287 of iudgement: For the law of God is in his heart, there∣fore none of his steps shall slide.

Vers. 19. That thy trust may bee in the Lord, I haue made knowne vnto this day euen vnto thee.

HE sheweth another vse and fruit of his doctrine, and all Gods words, which is internall, and that which concer∣neth the inward man, which is hope, confidence, and depen∣dance vpon God: as if he should haue said: To the intent thou maiest neither despaire, nor yet securely leane vnto thine owne wisedome, I haue both by my words and writings gi∣uen thee such instruction, as shew both Iehouah to be the true, eternall, and all-sufficient God, as also declare the duties of o∣bedience, wherein men are to walke before him. For the whole scope of the Scripture is, to bring men to beleeue in, and confidently to rest on God, as Saint Paul teacheth, affir∣ming, that whatsoeuer things haue been written in fore time,* 1.288 were written for our learning, that we thorough patience, and

comfort in the Scriptures might haue hope. For in this consi∣steth all true blessednesse: as from vaine confidence, and worldly trust all misery proceedeth.

Vers. 20. Haue I not written vnto thee excellent things in counsels and knowledge?

THis verse containeth the third reason, commending the excellencie of Salomons lessons, and all the rest of Gods doctrines, which he expresseth, partly by a simile, or compari∣son, and partly by the matter and subiect which they handle and entreat of: the comparison is taken from the dignities and degrees of great men; and therefore he saith, that they are excellent, or princely, nor base or common, but rare and royall sentences: before in this booke Christ said, I will vtter the words of rulers: there is vsed a word in the Hebrew, that no∣teth* 1.289 out those gouernours which guide and leade the people: and here another which signifieth those nobles which are in* 1.290 the third place from the King. The subiects hereof is counsels, and knowledge, which reueale and make manifest the reuelati∣on, and manifestation of Gods counsels and purposes which aduise a man, and giue him perfect direction in all his waies, which so cleerely informe a man in whatsoeuer is fit for him to vnderstand, as that there is nothing meet for his soule, or state, or credit, or any thing appertaining vnto him for his good, but he may know, and haue sound intelligence thereof.

Vers. 21. That I may make thee to know the certainty of the words of truth; that thou mayest answere the words of truth to them that send vnto thee.

HEre we haue the last reason whereby this doctrine is prai∣sed, the verity of that which he in this place, and the spi∣rit of God euery where doth teach: which first hee expresly professeth and teacheth, and after enlargeth by the end and effect of the same; That I might make thee to know the certainty of the words of truth: as if he should haue said, I do not broach

or giue out fantasies or fables, which vanish or euer they come to passe, or fictions of things which neuer were: but I publish truthes, whereof thou maiest haue a perfect euidence, and which shall be performed without faile in their season: and are not onely to be credited as humane words, or writings, but to be beleeued with faith as the sayings of God. The end of this followeth, that thou mightest answere the words of truth to them that send vnto thee; which tendeth to this purpose: I, and the Lord which speaketh by me, would not onely haue thee to apprehend and bee perswaded of the truth thy selfe, but to confirme it also to others, and bee able to render a reason of thy iudgement and doings to those that shal cal thee to an ac∣count,* 1.291 and to giue sound aduice to those that shall require thy counsell.

Vers. 22. Rob not the poore, because he is poore, nor the afflicted in the gate.

23. For the Lord will plead the cause, and will spoile those that spoiled them.

THese two verses containe a caueat against oppression; wherein wee may note the parties specially to bee freed from molestation, and the manner of molesting in the former verse; and the reason of it in the latter. The parties not to bee wronged are t•••• poore, Rob not the poore, take nothing from him vniustly, not vpon that title which he hath, nor any part of his substance, because he is poore, embolden not thy selfe by the sight of his debility, and thine owne power to fly at him, deuou••e, or plume him, but therefore bee the more warie, and if nothing else detaine thee from that attempt, yet let this, be∣cause he is poore, and hath more need to bee relieued then fur∣ther moles••ed. The manner of wrong doing forbidden is, op∣presse not the afflicted in the gate. It is agrieuous fault to adde affliction to the afflicted, but to doe it in the gate, to abuse* 1.292 ones might in the place and seate of iustice, which is meant by the gate, there to ouerthrow the right of him that is wrong∣fully pursued, or grieuously oppressed, is an intollerable crime,

and hainous offence: for God hath appointed it as a refuge for them that are wronged, and for reliefe of them which su∣staine iniuries. The reason why this sinne is to be auoided, and men should so carefully abstaine from it, is, because the Lord will take the matter into his hand, though all the counsell bee against them now, and no man take vpon him the defence of their cause, or to open his mouth in their behalfe, yet God ••n time, without a fee will proue that the law and right was on their side, and though the bench bee made against them, and sentence passed on their aduersaries side, yet the suite will not so bee ended, but haue a new day of hearing hereafter, when God shall be Iudge, who will make a decree that all the pro∣ceedings against him, shall be reuersed, or left so recompensed as shall be to their honour, and their enemies shame: For hee will spoile their soule ••hat spoileth them, execute vengeance, and iudgements vpon the soules and bodies of their oppressors, to their vtter ouerthrow in earth, or hell, amongst men, or before the throne of Christ in the world to come. This was of great moment with Iob to deterre him from violence, and iniustice towards his feeblest inferiours, whom hee could haue had meanes most easily to crush: If I, saith he, haue lift vp my hand* 1.293 against the fatherlesse, when I saw my helpe in the gate; then let mine arme fall from my shoulder blade, and mine arme be broken from the bone. For destruction from God was a terrour vnto me, and I could not be deliuered from his highnesse.

Vers. 24. Make no friendship with an angry man, and with a furious man thou shalt not goe. 25. Lest thou learne his waies, and get a snare to thy soule.

MAke no friendship] Chuse not him to bee thy familiar friend▪ who is of a wrathfull disposition, neither goe with him, be not sociable with, nor oft in the companie of the furi∣ous man, him that is wholly giuen to heate and furie, and can∣not subdue his angrie and outragious affections: Some by na∣ture somewhat hastie are not vtterly to bee reiected, or exclu∣ded from our companie, if through Gods grace they bridle

themselues in any good measure: but such as neither haue po∣wer nor will to stay their passions, either by Gods grace, or the vse of reason, are fit to liue alone, as Dragons, or wild beasts. The reasons of this precept are from the euill effect that will proceed from such a companion. One is, lest thou learne his waies, lest by his ex〈…〉〈…〉le and company thou be infected with his vices. For society with any kind of wicked person is dange∣rous to cause infection, and in perticular in this case, there can be no safety in breach or kindnesse with him: If we accord, and there be agreement betweene vs, we shall heare vntrue reports from him, and so be partakers with him: if breaches, wee shall be driuen also to brawle and contend, and so at the last get an habit of frowardnesse. Another is, lest thou get a snare to thy soule, lest thou be driuen into some quarrels, to doe mischiefe, to the endangering of thy soule, or life, or be assaulted with his violence, and meet with a deadly blow at his hands: for the furious person spareth not to shead blood, neither are his most familiar and kindest friends alwaies free from his rage or as∣saults.

Vers. 25. Be not thou one of them that strike hands, nor of them that are sureties for debts.

26. If thou hast nothing to pay, why should he take away thy bed from vnder thee?

BE not of the number of them that strike hands. See chap. 5. 1. 2. 3.

If thou hast nothing to pay] If thou hast vndertaken for more then he for whom thou gauest thy word, is able to satisfie, or thou thy selfe canst conueniently discharge, Why should he take away thy bed from vnder thee? why dost thou through thine owne follie commit, that thou shouldest bee depriued of the bed whereon thou liest? and haue a thing so necessarie as that is to bee taken away from thee, and so besides the shame and disgrace thou shalt haue nothing to lie on. See chap. 20. 16.

Verse 27. Remoue not the ancient land-markes which thy fa∣thers haue set.

REmoue not] By force, or fraud, openly, or secretly, in the day, or in the night, the ancient land-markes, to inlarge thine owne ground, and detract from others, which thy fathers haue set, which thine ancestors haue made for bounds and li∣mits. In Iudea the changing of the markes of lands did breed great confusion, in the yeere of Iubile, wherein their grounds were to be restored to the first possessor, or at least to their po∣steritie. Amongst vs incroaching on other mens possessions, and the deceitfull displacing of the signes of our inheritances, causeth suites of law, fraies, and slaughter. If mens grounds should not bee seuered by creekes, or ditches, or hedges, or meare-stones, or some other markes, much wrong would bee done, and none should know his owne: and therefore saith Moses in Deuteronomie, Remoue not the ancient bounds which* 1.294 the elders haue set downe. And by the infringing of this pre∣cept men incurre that solemne curse, which was publikly de∣nounced vpon mount Eball, with the Amen of all the ••ulti∣tude, Cursed be he that remoueth his neighbours marke, and all* 1.295 the people shall say Amen.

Vers. 28. Seest thou a man diligent in his businesse? he shall stand before Kings, and not before meane men.

SEest thou a man diligent, or swift (for so the word signifi∣eth) in his businesse, doest thou obserue one who dispatch∣eth any worke of the body or minde with nimblenes, or that doth as it were flie about his masters errands? he shall stand be∣fore Kings, he shall be receiued into the seruice of Nobles, and Princes, who are wont▪ greatly to delight in those that are quicke spirited, and painfull, and not before meane men, remai∣neth not in the number of them, but is more highly preferred. Whereby he signifieth, that faithfulnes in a calling, is the best way to true aduancement. If they haue not entertainment

with great men, because their families bee not alwaies safest for their soules and manners, yet they shall be sure of fauour, and countenance, from the great God, which of all others yeeldeth the greatest honour. See chap. 12. 24.

CHAPTER. XXIII.

Vers. 1. When thou sittest with a ruler, consider diligently what is before thee.

2 For thou puttest a knife to thy throte, if thou be a man gi∣uen to thine appetite.

3 Be not desirous of his daintie meate, for it is a deceitfull meate.

THe holy Ghost declared in the last verse of the former chapter, that diligence aduanceth to the presence, and speech of great personages: and now in the beginning of this chapter, he shew∣eth how they should behaue themselues when they come before them: specially when they sit to eate with them. These verses containe two exhortations, inforced with their seuerall reasons. The first is to bee wise, and considerate at the present whiles we are at the table with them: that then we shew not our selues rauenous, and vnciuill, in the two first verses. The other, that we doe not greedily affect dainties, to presse our selues to the feasts and tables of our betters, especi∣ally noble personages, and courtiers, in the third verse. Consi∣der diligently what is before thee, ponder, and obserue, with wisedome, and discretion, the nature and number of those di∣shes that are placed on the table, that thou begin not where thou shouldest not, and so bewray want of good manners, or ouercharge thy stomacke by feeding on euery one, and so dis∣grace thy selfe with intemperance: For it is an ordinarie thing at the tables of Princes and great Lords, to haue diuersitie of meates, with diuers sorts of wines and plentie, to shew their

magnificence, whereof a man cannot fall to euery one with∣out luxurie, and excesse, which is odious at all times, and in all places, but much more thee, and in such a presence. And ther∣fore men ought to be as circumspect at their meate, as in any other of their affaires: because m••ns eyes looke vpon them, which ought to be regarded, especially if they be men of qua∣litie and place: and Gods eyes behold them, which of al others ought most to bee respected. S. Iude marketh them with the brand of wicked persons which feede themselues without all* 1.296 feare. Otherwise thou puttest a knife to thy throte: If thou bee immoderate in thy diet, and hast not power to bridle thine appetite, and restraine thy selfe from excessiue eating and drinking, thou doest after a sort indanger thy life, as if thou diddest put a knife to thy throte, and so be made the author of thine owne death: For surfeiting and drunkennes doth de∣stroy health, and so thereby men offer violence to their bo∣dies: and the punishment of them is euerlasting death, and so thereby they destroy their owne soules. Be not desirous of ••is daintie dishes, lust not after, nor couet with an vnbridled affe∣ction his delicates: the Hebrew word importeth such things as sauour well to the taste, and are sweete and delicious. The* 1.297 meaning is, that good fare, fine apparell, and other delights, which are to be found in the courts of Princes, and families of great men, should not allure vs without iust cause, and due cal∣ling, to intrude our selues as it were into those places, to be∣come courtiers, companions with, or attendants vpon those of high calling: for it is a deceitfull meate, like a baite, vnder which lurketh an hooke, and such foode it is as will easily o∣uertake a man, if he be not very watchfull and warie: it doth not yeeld such contentment as men expected: many vexations are mingled with it: there is no stabilitie therein, to day in fa∣uour, to morrow in disgrace; now aloft, with countenance and hopes, anone downe to the ground with contumelies and despaire: many seeking by this meanes to set vp themselues, and theirs for euer, haue ruinated their former estate, which was competent, and vtterly ouerthrowne their posterities.

Verse 4. Labour not to be rich, cease from thine owne wise∣dome.

Verse 5. Wilt thou cause thine eyes to flie vpon that which is nothing? For riches maketh her selfe wings, and flieth as an eagle toward heauen.

AS in the former sentences he forbad the immoderate ap∣petite after daintie foode: so in these he prohibiteth too great a desire of wealth, and riches. He proceedeth in the same methode which he had begun in the former chapter, by giuing an admonition, and confirming it with a reason, Labour not to be rich, drudge and moyle not by toylefull trauell to get, and hoard vp substance, and store thine house, thy chests, thy barnes, thy fields, thy grounds, thy warehouse, or thy shoppe with plentie and abundance: cease from thine owne wisedome, because thou hast, and all carnall men do account it a poynt of prudence and wisdome, to be worldly, and hauing, to prouide, and heape vp much, therefore alter thy minde and reforme thy iudgement, know that to bee folly, which thou esteemest for great wisedome: For seeing it was not the wisedome of God, but the wisedome of the world, which seemeth plausible to the flesh, but absurd to the spirit, thou shalt prouide best for thy selfe to cast it off and haue no more to doe with it. For notwithstanding it is discretion to bee industrious, and dili∣gent in worke, to serue the Lord, in hope of his blessing: yet it is but a foolish part to oppresse the body or minde with too heauie burthens of karking, caring, and anxietie, to make a god of ones owne labour or policie, with trust or confidence in that which is done, or gotten. So that worldlinesse is no part of sound wisedome, but of condemnable folly, and that* 1.298 by Gods owne testimonie, calling him foole, which wanted not wit to heape vp great wealth. For •••• is painful to the body,* 1.299 and draweth it vnto needlesse and fruitlesse labours and tra∣uels: it is burthenous to the minde, and oppresseth it with sor∣row* 1.300 and vexations: and it is perilous for the heart and consci∣ence,

and maketh men vnfit for their latter end, vnmindfull of death, and vnprepared for the iudgement to come.* 1.301

Wilt thou cause thine eyes to fl•••• vpon that which is nothing? Wilt thou too earnestly and egerly like a foolish Faulk••••r, haulke with the flight of thine eyes, after that which when thou hast caught it is nothing worth? Two arguments hee v∣seth to condemne the sin of couetousnes: one from the vani∣tie of goods so gotten: the other from the instabil••••e, and vn∣certaintie of them. He calleth them nothing but that t••ere is a substance in the creatures, and good vse also of them to such as loue them not too much, nor abuse them, but none in pos∣session of them to the cou••tous person: the hauing them is nothing, and to no purpose to him. It is as good, and better to be without them, then not to be nothing the better for them. They flie as an eagle toward heauen: the instabilitie, and vncer∣taintie of riches, hee declareth by an ellegant similitude shew∣ing them to be as sugitiue, and once lost as irrecou••••ble, as wilde fowle that is flien away, as those ••owles which be ••••if∣test of wing, and so are highest, euen like vnto an Eagle, which cannot easily be taken, or ouertaken. Now then as a man can∣not assure himselfe to fare the better, because fowle doe light on his pasture, or sit in his meddowes, because they bee in his ground, but not in his hand, as Iob saith: For when hee com∣meth* 1.302 towards them for contentment, comfort, or vse, they take their flight, and mount vp into the aire, and flie away, and so defeate him of all his hopes: Earthly things may be plenti∣fully in an earthly minded mans house, but no more his, for in∣ioyment, then the birds that sit vpon the top of his house, or vpon an high tree, or flie in the open fields. Ieremy vseth a si∣milie somewhat like vnto this, and altogether for the same purpose: As the Partrich sitteth on egges, and batcheth them not: or otherwise translated, As he Partrich gathereth young which she hath not brought foorth: so he that gathereth riches,* 1.303 and not by right, shall leaue them in the middest of his daies, and at his end shall be a foole.

Verse 6. Eate thou not the bread of him that hath an euill eye, nor desire his daintie meates.

Vers. 7. For as he thinketh so is he: eate and drinke saith he to thee, but his heart is not with thee.

Vers. 8. The morsell which thou hast eaten thou shalt vomit vp, and lose thy sweete words.

AS a little before hee aduised vs not to be too desi••ous of the delicates of great men: so here he counselleth vs to beware, that we be not too much beholding for foode, or any other benefits, to misers and churles. Eate not, nor partake of, without consideration, or iust warrant, the bread, drinke, or a∣ny kinde of soode, or other beneuolence, of him that hath an euill eye, of a too much restrained or niggardly person, such a one is contrary to him that is liberall, and hath a good eye, chap. 22. 19. neither be desirous of his daintie meates (because a sweete tooth, and hungrie appetite, leade men many times to vnfit places) For as he thinketh in his heart so is he, he is not as he pretendeth with his tongue, and as he maketh semblance of with his countenance, tranke, and free, and glad to giue enter∣tainment: but miserable, and churlish, because he thinketh all lost, that any man hath from him, may that goeth out of his dish, or out of his cup, or out of his purse, although it be for his owne people, or his owne lips: he begrudgeth himselfe sufficient of foode and necessaries, and how can hee then wil∣lingly spare any thing to strangers? he cannot affoord his own belly a good morsell of meate, and would it not grieue him that thou shouldest eate vp his victuals: and therefore though he say vnto thee, eate drinke, goe to I pray you, spare not, you are welcome, &c. yet h•••• heart is not with thee, he thinketh not as hee speaketh, nor speaketh in loue so much as in comple∣ment, and with dissimulation. The morsell which thou hast ea∣ten thou shall vomit vp, thou shalt finde such bitter sauce to thy sweete meate by some snare wherewith hee will intrap thee, to make thee pay dearely for all that thou hast eaten at his board, or by some distastfull speeches to make vp the meale

with, or by his discouerie, and thy apprehension of his nig∣gardly disposition, as that thy mind shall bee as much afflicted with griefe, as if thy stomacke were disquieted with a furfeit, or the receit of a vomit, and lose thy sweet words, either such as thou hast receiued from him, as welcome, and much good doe you, and others of like nature, or such as thou shalt render to him in way of thankfulnesse, and acknowledgement of his kindnesse.

Vers. 9. Speake not in the eares of a foole: for hee will despise the wisedome of thy words.

SPeake not] Vtter not wholesome counsell to an obstinate fool••, or scorner: for he that wil do good, and receiue com∣fort by his words, must consider not onely what he fa•••• but with whom hee talketh: good seed is not to bee sowne vpon rockes, and craggie places: good licour is not to be put in vn∣cleane or broken vessels: holy things are not to bee giuen to dogges: nor pearles to be cast before twine. For he will despise the wisedome of thy words, he will be so farre from profiting by that which thou shalt teach him, as that he will peruert them, and either picke quarrels, and raile vpon thee, or otherwise take aduantage against thee, or at least hate and despise thee, and the wisedome of thy words. See chap. 9. 7. 8. 9.

But herein it concerneth vs to bee cautious and discreet, as that wee condemne not euery one that is in a fit of passion, to be a wicked foole, nor euery vnregenerate man to be a wilfull foole in this kinde and nature, but triall must bee had, (so farre as is fit for our place) before we passe such a censure vpon any. And in this case patience and long fuffering is requireable, that though we find no successe at one time, yet wee take occasion* 1.304 to try what will bee done at another: and though wee bee the men that can doe no good with him, yet let vs hope that another may preuaile more: but yet after all this, if he per∣sist in his railing and iesting, and contemptuous behauiour, make an end with him, cease to admonish him any fur∣ther: but though hee bee incorrigible, and will not be instru∣ted,

yet he is rebukeable, and must be disgraced, both for ter∣rour to himselfe, and example to others.

Vers. 10. Remoue not the ancient land markes, and enter no•• into the field of the fatherlesse.

REmoue not the ancient land-markes. See for this, chap. 22. 28. and enter not, either by craft or violence, by fraud, or force, in any sort, into the fields, houses, or possessions, either to make claime vnto them: if thy conscience tell thee they be not thine owne, or to take any commodity thence which is not due vnto thee, of the fatherlesse, of orphants, who by reason of their young age, can make no resistance: as wanting experi∣ence in themselues, or helpe and aide from others. And the same is to be vnderstood of any that are weake and friendlesse: and according to this the Lord saith in Exodus, Thou shalt not* 1.305 molest any widow, or orphant.

Vers. 11. For their redeemer is mighty, and hee will pleade their cause with thee.

HE alleageth a cause why iniurie should not bee offered to the fatherlesse, or widow, &c. For that the Lord who is the helper of the helplesse, is full of might and power; though they be poore and weake, he is their redeemer, or reuenger, hee is (as it were) their neerest kinsman, who is to pursue not only the blood that is shead, but all other wrongs that are done. Al∣beit they finde no patrones in the world, yet hee will defend their right, and punish the wrong doers: for hee doth most helpe them that be helplesse in the world: and the same the Scriptures publish as matter of great honour and glory due vnto him, Sing ye vnto God (saith one text) sing praises to his* 1.306 name, extoll him that rideth vpon the heauens, by his name lah, and reioyce before him, A father of the fatherlesse, and a iudge of the widows, is God in his holy habitation. Praise ye the Lord; praise the Lord O my soule (saith another) The Lord preser∣ueth

the strangers, he relieueth the fatherlesse and widow: but the* 1.307 way of the wicked he turneth vpside downe.

And therefore it is safer to encounter with men of great might, then to trample vpon them, who in themselues haue the least power, forasmuch as God is in this case more interested in the cause, as being in a special manner the gardian of his po∣werlesse orphans, or pupils, and the great master of the wards. If thou seest (saith Ecclesiastes) the oppression of the poore, and violent peruerting of iudgement and iustice in a prouince, mar∣uell not at the matter, in way of discouragement: for he that is* 1.308 higher then the highest, regardeth, and there bee higher then they.

Vers. 12. Apply thine heart to instruction, and thine eares to the words of knowledge.

Apply thine heart to instruction,] Bend all the powers and faculties of thy mind to receiue it, and thine eares, apply all thy senses and parts of thy body also, to the words of know∣ledge, as are vttered out of knowledge, wisedome, and iudge∣ment, and able to minister knowledge and vnderstanding: hee vseth a part of the inward man, and a part of the outward man for the whole man, both inward, and outward: for if thou wouldest haue an attentiue eare at the word of God, thou must bring a good heart to it: and if thou wouldest store thy heart with the wisedome and grace of the word, thou must bring an attentiue eare; otherwise thou shalt not vnderstand, or not affect, or not retaine, or not obey that which is taught thee.

Vers. 13. Withhold not correction from thy child: for if thou beatest him he shall not die.

14. Thou shalt beate him with the rod, and deliuer his soule from hell.

WIthhold not correction,] Be not remisse to inflict mo∣derate and due punishment, when need requireth,

from thy child, which deserueth the same, as few do not, at one time or other: for if thou beatest him with the rod, when thou shalt in measure, and good discretion chasten with the twig, or wand, thou shalt cause him to smart, and not cause him to die, or receiue hurt thereby. The old saying remaineth true, that the rod will breake no bones: thou shalt be so farre from killing of him, as that it will be good physicke for him, and a medicine to preserue him aliue.

Beate him with the rod, and thou deliuer his soule from hell,] From death, danger, and misery, both of soule and body. Those gouernours then that most faithfully exercise Gods discipline towards their people, are their best, and most faithfull friends, and of all others doe them most good, and that in time the re∣formed seruant will acknowledge with thankfulnesse vnto his master, and the child to his parents, which is promised (as the fruit and good effect of holy seuerity, for the reclaiming of hurtfull persons) by the Prophet: One shall say vnto such a one, and so dealt with, What are these wounds in thine hands?* 1.309 Then he shall answere, Those with which I was wounded in the house of my friends.

Verse 15. My sonne, if thine heart be wise, my heart shall re∣ioyce, euen mine.

16. Yea my reines shall reioyce when thy lips speake right things.

MY sonne if thine heart be wise,] If thine affections doe de∣sire wisedome, and thy mind be enriched with it mine heart shall reioyce, euen mine, euen I shall wonderfull delight therein for thy sake, what comfort then shalt thou thy selfe finde by it.

Yea my reines shall reioyce,] Mine inward parts shall be mo∣ued to exceeding great cheerfulnesse: and I shall be glad from the bottome of my heart. For Scripture attributeth the seat of the will and affections to the reines: as when it is said, God is the searcher of the heart and reines: When thy lips speake* 1.310 right things, when thou vtterest such speeches as are true, wise,

iust, holy, and gratious: I or euery good man will bee glad to* 1.311 see goodnesse in the people of his charge: both in loue to the parties in whom the image of Christ so shineth, which if it bee a matter of comfort to behold in any, much more to see it in them which are so neere vnto him: and herein a man shall see Gods blessing to himselfe, in the prosperous successe of his planting, sowing, building, and spirituall labours. Saint Iohn had no greater ioy, then to heare that his children walked in the* 1.312 truth. And Saint Paul thought that he could neuer be thank∣full enough for such a blessing, vpon the Thessalonians. For what thankes (saith he) can we render to God againe for you, for* 1.313 all the ioy wherewith we ioy for your sakes before our God.

Verse 17. Let no thine heart enu••e sinners, but be thou in the feare of the Lord all the day long.

18. For surely there is an end, and thine expectation shall not be cut off.

LEt not thine heart enuie sinners,] Let not the prosperity and flourishing state of the wicked trouble thy mind, nei∣ther grudge or re〈…〉〈…〉e thereat: for from whence groweth this enuie, but from an ouer great estimation of earthly things, as though some part of happinesse consisted in the hauing of them? but bee thou in the feare of the Lord all the day long. He prescribeth a remedy against the euill which he had forbid∣den, be thou in the feare of the Lord, doe thou reuerently trem∣ble at, and worship the Lord, and be soundly religious: for so thou shalt get power ouer this burthensome sinne of enuie: For true piety, and the grace of Gods holy spirit will illumi∣nate the mind, and make a man see why such men are to be pi∣tied, rather then enuied: for their prosperity is but vaine at the best, but worse then that, it is hurtfull and pernicious vnto them. This will kill pride, and discouer to a man his owne vn∣worthinesse of that which he hath, and therefore he shall haue little list to trouble himselfe about that which others haue. This seasoneth the soule with faith and confidence in God, and sweeteneth it with the delight of his holy word, which wil

expell the bitternesse of enuie. All the day long, continually, in prosperity, and aduersity, whatsoeuer thy state be, or howsoe∣uer the world goeth with other men, our religion ought to be* 1.314 stable, constant, and continuall: for God is continually good, and gratious vnto vs, and therfore why should not we be con∣stantly seruiceable to him? there is no time when wee are out of his presence; and therefore it can neuer be safe for vs to bee carelesse of his worship; neither doth any moment passe with∣out a bless••d effect, that is bestowed about his worke.

For surely there is an end, and thine expectation shall not bee cut off,] Their wealth, their pompe, their pleasures, whatsoeuer their hearts be most affected with, must cease, and perish toge∣ther with themselues and their hopes of perpetuity, the trans∣gressors shall bee destroyed together, and the hope of the wicked* 1.315 shall be cut off: and notwithstanding godly men bee full of af∣flictions, sorrows, sicknesses, necessities, molestations, and dis∣graces; yet all these, or whatsoeuer other calamities shall va∣nish away in time, and the hope of Gods fauour, and blessed reward from him, shall outliue all these, and take place when these be abolished. Marke well the vpright man, and behold the* 1.316 iust, for the end of that man is peace. That which he desired and expected he shall be sure to enioy, a faithfull man shall not bee frustrated of his expectation, nor defeated of that which hee hopeth for: according as the Psalmist saith: The poore man shal* 1.317 not alway be forgotten, the expectation of the poore shall not ••••∣rish for euer. For that is euer grounded vpon faith, and faith is surely grounded vpon Gods promises.

Vers. 19. Heare my sonne and be wise, and guide thine heart in my way.

THis sentence is inserted (as it seemeth) as a conclusion to the premises, and a preface to the exhortation following. Seeing knowledge commeth by hearing, the spirituall father doth first will his sonne to heare. Secondly, for as much as man may heare wise counsels, and bee neuer a whit the better, if he perceiue, or receiue it not: he biddeth him laying aside all

ignorance, and childish sollie, to be wise. Lastly, for that it is not enough to receiue the truth, vnlesse it bee loued, delighted in, and imbraced in the affection: hee exhorteth him to guide his heart in the way, that is, to cause his soule to affect and fol∣low after the feare of the Lord, and not the way of the wicked. And this he doth the rather, because that voluptuous persons, and epicures, commonly haue hearing, and preuaile with those that refuse to hearken to Gods wisedome, and their hearts are often beguiled, and corrupted with voluptuousnesse, and epi∣curisine, which are not guided in the way of vertue and good∣nesse.

Vers. 20. Bee not among wine-bibbers, and riotous eaters of flesh.

21. For the drunkard and the glutton shall come to pouerty, and drowsinesse shall cloathe a man with rags.

BE not among wine-bibbers,] Follow not the custome, nor company of such as haunt tauernes, and quaffe in one cup of strong drinke after another, and riotous eaters of flesh, bee not of their crue or society, who loue good cheere, and dain∣tie meate, who immoderately deuour it. It is not vnlawfull to drinke wine, or strong drinke, but it is sinfull to drinke it too oft, and too much: whether a man bee drunken therewith, or be strong to powre it downe without drunkennesse. Neither* 1.318 doth God forbid the vse of flesh, or delightfull food: for hee doth allow his people to eate of the fat, and drinke of the sweet:* 1.319 but to be cormorants, and bellie-gods, to fare deliciously eue∣ry day, as the rich man did in the Gospell, to liue in pleasure on* 1.320 the earth, and to nourish ones heart as in the day of slaughter, or feasting▪ is condemned as vnlawfull and sinfull: for besides the mischiefe that these vices bring, both to the braine, sto∣macke and whole body: beside the ruine and wast that they make in a mans estate; beside the infamie and reproch which they bring to his name, they corrupt the heart: they are impe∣diments to Christian wisedome: they hinder a man from the fruit of Gods holy word: for all epicures are vnteachable, vn∣tractable,

and profit nothing by the best counsels that can bee giuen vnto them: therefore saith the Prophet; They haue er∣red because of wine, and are out of the way by strong drinke: the Priest, and the Prophet haue erred by strong drinke, they are swallowed vp with wine: they haue gone astray through strong drinke: they faile in vision, they stumble in iudgement: For all their tables are full of vomiting, no place is cleane. Whom shall he teach knowledge? or whom shall hee make to vnderstand the* 1.321 things that he heareth?

The reason why surfetting and drunkennesse is to bee auoi∣ded, is, because the drunkard and glutton shall come to pouerty, partly through their great expenses, and partly through losse of time: and for that much eating causeth much sleeping, and much sleeping bringeth extreame pouerty. To make the vices of surfetting and drunkennes more odious, it is said that drow∣sinesse shall cloathe a man with rags to goe in torne and patent apparell; the pampering of his bellie draweth misery vpon his backe, and causeth it to bee pinched with paine and cold, which is one plague threatned for all other, and is a smarting lash vpon him: for that gluttons, drunkards, and sluggards are very proud, as well as voluptuous, and would goe gaie, as well as fare delicately. And therefore a ragged coate doth much burthen their backes, and gall their hearts, and is a great cor∣rasiue vnto them, and is as vnpleasant as a vomit after their surfeit: but God will so serue them in their kind, by restrai∣ning them of that which they most affect, and imposing that vpon them which they most abhorre: and this vile apparell is an eye sore to themselues, so it maketh them a gazing stocke vnto others, being many times the liuerie of a wastfull vn∣thrift.

Vers. 22. Hearken to thy father which begat thee, and despise not thy mother when she is old.

HEarken vnto thy father, see chap. 1. 8. that begat thee,] He yeeldeth a reason of the precept why parents are to bee regarded, because vnder God they haue been instruments of

much good vnto vs, wee haue had our substance, our life and being from them, and consequently in that respect wee are by them made capable of all the happinesse which wee shall possesse, both in heauen or earth: and the Apostle to the He∣brewes assigneth this to be the cause why they are to bee re∣garded, euen then when they deale sharpely with vs, saying, We had the fathers of our flesh which corrected, and we gaue them* 1.322 reuerence, &c. And despise not thy mother when she is old, think not basely of her in thy mind, let her not bee vile in thy eyes: shew no contempt vnto her in thy behauiour: neglect no du∣ty to her when she is old, or weake, or poore, or little regar∣ded by others: for no infirmities or wants can giue thee dis∣pensation to set nought by her, or to detract any dutie from her; she is still the same that conceiued and bare thee: shee is still the same, whom by expresse name, in speciall maner God doth command thee to honour: the triall of thy loue and loy∣altie to her in that estate will principally be made. Feare of the rod compelleth children to stand in awe of their mother, in her fresh yeeres, and vigour of her time, and whiles they be vn∣der her gouernment: and hope induceth many to be submisse and obeysant whiles shee hath ability to minister somewhat vnto them, or leaue them portions: but it is the feare of God, and a good conscience, which worketh reuerence towards her, when they stand in no bodily feare of her, or haue no need of her, nor expect no benificence from her: but contrariwise shee is by Gods prouidence put vpon them for her reliefe and succour.

Vers. 23. Buy the truth and sell it not, also wisedome, instru∣ction, and vnderstanding.

BVy the truth,] What the truth is our Sauiour declareth in the Gospel, sanctifie them with the truth, thy word is truth.* 1.323 Therefore when he saith, buy the truth, he meaneth the know∣ledge and comfort of Gods holy word, and the profession of the same with faith, and obedience, which hee admonisheth vs to buy, that is, obtaine, and retaine with labours, with charges,

with perill (if need be) with suffering, if we be called vnto the same; not that there is any merit in any of these meanes: for Christ giueth grace freely, as he professeth by the Prophet: Ho,* 1.324 euery one that thirsteth let him come hither, buy wine and milke without price and money: but that thereby wee are made more capable of them, & fitter for them. The wise Merchant bought the truth, when hee bestowed all that hee had to purchase the rich Pearle. And the Hebrewes bought the truth, when they suffered the spoyle of all their goods for the Gospell. And so did Moses when he departed with all the pleasures of Egypt, to suf∣fer* 1.325 affliction with the children of God. This then hee informeth vs, that all good meanes are to be vsed, and no trauels or trou∣bles to be refused for the getting of grace, and keeping of a good conscience. For this is that, one thing which is most need∣full. And this is that which will abundantly counteruaile all la∣bours, costs, disgraces, losses, imprisonments, banishments, and killings.

But why hath not God appointed it to be more easilier got∣ten [Obiect.] without such paines, and inconueniences?

First, that it might be the better esteemed: for things which [Answ.] are bought at a deare rate, and commonly most deerely belo∣ued; and that a difference might bee put betweene faithfull Christians and hypocrites: for there would bee many more professors of godlinesse then now are, if they might bee both religious and censuall, to enioy hope of heauen without paines taking, or sustaining of any molestations: and sell it not, e∣strange it not from thee, for earthly delights or commodities; nor make vile account of it, as commonly they doe of their possessions that sell them. No earthly respect must corrupt our hearts to alienate them from grace and feare of God. This is the note of a prophane person. It is contrary to the nature of* 1.326 Christian loue: he shall be a miserable loser that maketh such an exchange, whatsoeuer pleasures, profits, or preferments he getteth thereby: for what shall it profit a man to winne the whole world, and lose his owne soule? Likewise wisedome, instru∣ction, and vnderstanding. Now seeing wisedome, instruction, and vnderstanding, (of which three vertues much hath been

spoken of in this booke. As chap. 1. 2. 3. are pretious Iewels with the truth, they are in like manner to bee bou〈…〉〈…〉, and not sold, because the truth cannot be well enioyed without them: and no man can put them away from him, without shipwrack of faith, and a good conscience.

Vers. 24. The father of the righteous shall greatly reioyce, and he that begetteth a wise child shall haue ioy of him. See chap. 20. 1

25. Thy father and mother shall reioyce, and she that bare thee shall be glad.

CAuse both thy parents, and other friends, for thy wise∣dome and vertue, to bee glad, and ioyfull, refresh their hearts with the effect of Gods grace and spirit in thee, and let her that bare thee reioyce. This verse is an application of the former, that for as much as ioy commeth to the parent by the vertue of the child: hee therefore admonisheth the child for his owne happines to gratifie his parents And this clause con∣taineth an argument from the cause; since his mother hath bin at great paines in breeding him in the wombe, and with great sorrow brought him forth into the world: and it is intended that her nursing, education, and bringing vp, could not bee without some trouble and molestation vnto her. Therefore it becommeth him now to make requitall, and to yeeld her con∣solation and refreshing, by his prudent and vertuous beha∣uiour.

Vers. 26. My sonne giue me thine heart, and let thine eyes ob∣serue my waies.

HE is about to giue another precept and admonition a∣gainst whoredome; and therefore after his vsuall man∣ner maketh a preamble to it, prescribing a remedie for the pre∣uention of this sinne: and therefore in the person of heauenly wisedome, calleth for the heart to be yeelded vnto him, saying, my sonne giue me thine heart, let thy mind bee wholly intent, and applied to me, renounce thy selfe, and set thy loue onely

and wholly vpon the Lord, and his holy word, and let thine eyes obserue my waies, euen as men doe vse to fixe their eyes vp∣on those things with thy mind, and greatly regard, and especi∣ally in their trauels looke to their way, where there is perill of missing it, and to fall into some hurtfull by-paths; so (saith he) let thine eyes diligently obserue my waies, vse thy vnderstan∣ding; bend thy thoughts and whole care; attend vpon my commandements, and counsels, which is the onely right way wherein thou shalt walke safely, and thereby bee preserued from that inchanting harlot.

Verse 27. For an whore is a deepe ditch, and a strange woman a narrow pit.

FOr an whore is a deepe ditch. See chap. 22. 14. and a strange woman a narrow pit,] Wherein a man cannot stirre him∣selfe, or deliuer himselfe out of danger, he is so shut in on eue∣ry side. A man may easily fall into whoredome; but when hee is once gotten into that bottomlesse pit, and narrow hole, hee can hardly, or not at all come out againe. See chap. 2. 19.

Vers. 28. She also lieth in waite for a prey, and encreaseth the transgressors among men.

SHe is here described by her effects, which are acted with great craft and subtilty, which appeareth by the similitude which he vseth: euen as a theefe lurketh in a denne or bush to get a prey: so this cursed woman lieth in wait, and with her art and enticements doth as it were assault the hearts of those which come within her reach, and spoileth them of their affe∣ctions and honestie, and encreaseth the transgressors amongst men, whereas there were too many notorious offenders in the world before, now by her practises there are many more ad∣ded vnto them, being drawne in, and corrupted with this loathsome vice of adultery.

Vers. 29. Who hath woe? who hath alas? who hath conten∣tions? who hath babling? who hath wounds without a cause? who hath rednes of eyes?

Vers. 30. They that tarrie long at wien, they that seeke after mixt wine.

HAuing in the former verse related the mischieuous pro∣perties, and euents of the harlot, he doth in these disco∣uer also the danger and hurt of that sinne which bringeth in∣temperate pe••••ons into her baite, and deliuereth them into her hands, namely drunkennes: the which to make the more o∣dious, he describeth the lamentable estate of drunkards. And first hee maketh an ennumeration of the seuerall calamities which befall them, by the way of an interrogatorie, or que∣stion: and then accuseth their intemperancy as the cause ther∣of, by way of subiection, or answere.

Touching the former, he beginneth with the most generall, and that is woe, extreame griefe and miserie, temporall, or e∣uerlasting: For the Scripture is wont to call euery heauie iudgement of the Lord in this life, and eternall condemnation by the name of woe: and then descendeth to perticulars, as that it inforceth him to crie out for miserie, with groaning, and sighing, and to bewaile his poore and miserable estate: for so much the word importeth. And next that it causeth con∣tentious brablings, and weepings: For drunkards at their cups are wont to cauell one with another, to brawle, scold, and rage like people out of their wits. See chap. 20. 1. Thirdly, it ma∣keth them to babble: For when the wine is in the wit is out: For neither can they be silent, nor trustely keepe any secret: then they fall to scoffe and iest one vpon another, vpon euery light occasion, or talke vainly, or friuolously, without any vse or wisedome: or else inueigh bitterly against Magistrates, Preachers, and godly people. Fourthly, it procureth wounds without cause, not but that the drunkard deserueth to bee wounded with punishment, but that they haue no cause to aduenture themselues to such perill: they must take the blame

vpon themselues, as hauing no calling to draw them into such dangers: they were not hurt in the field, nor in warfare: it was in no seruice for the Prince, or Countrie: either they fell downe, and hurt themselues: or else for their rash speeches, or other disordered behauiour, they receiued stripes, and so were wounded. Last of all, it hurteth the countenance, and disfigu∣reth the face, through heate and inflammation, which shew∣eth it selfe in the rednes of the eyes, much drinking causeth hu∣mours to abound in the body, especially in the face, and name∣ly in the eyes, which are thereby oftentimes blemished, and almost blinded. The cause of all this consisteth first in the quantitie of that they drinke, and then in the qualitie of the same. The quantitie is, that they drinke excessiuely: For as they tarrie long at it, so all the time, or the most part of it, they are busie about it: for a little serueth not their turne, but they m••st haue enough, to soke themselues, and their braines in: and therefore call for cup vpon cup, and powre in one bowle full after another. Such are they whom the Prophet threat∣neth, saying, W••e to them that rise vp early in the morning, that* 1.327 they may follow strong drinke: and continue till night vntill the wine inflame them.

For the latter it is said, they seeke after mixed wine, either allaied, and made coole after the custome of those Easterne countries: or mingled with spices to make it taste the better: howsoeuer it was, yet it was the more pleasant and delicious: and likewise they thirst after varietie, one sort will not content them, and therefore not one house, where there is not great choice: for it is said, they seeke mixed wine, searching in many places where they meete with the best.

Vers. 31. Looke not vpon the wine when it is red, when it gi∣ueth it colour in the cup, when it moueth it selfe aright.

VPon the occasion of the premised description, hee infer∣reth an admonition to beware of that sinne: and there∣fore prescribeth a remedie wherby we may be preserued from it, and that is, that we in amour not our selues with the delight

of it, by the specious colour, or pleasant taste: For though hee nameth but one adiunct, yet hee vnderstandeth all the rest. Looke not vpon the wine when it is red, illude not thy selfe with gazing too much vpon it. It was not made to please the eye, but with the moderate vse of it to confirme the stomacke: when it giueth it colour: or as in the Hebrew, the eye of it in the cup: For when it shall haue a liuely and louely looke, it shall be graced also with the cleerenes and comelines of the glasse, or vessell wherein it is: for then it hath the greater force to allure: when it moueth it selfe aright, when it shall stirre very kindly, leape or spirt in the goblet; in which words (as it see∣meth) good wine is painted out, or resembled to a faire and beautifull damzell: whose cheekes are ruddie: whose eyes are liuely and piercing: and whose feete are nimble, and dan∣cing: by those meanes she doth draw the eyes of men toward her, and intangle their affections with her. All commeth to this, that prouocations to drunkennesse are to bee shunned with due care and diligence.

Vers. 32. In the end it will bite as a serpent, and sting as an adder.

LEst the pleasantnes of wine deceiue and illude our senses, the bitternes and grieuous effects of it are here declared by way of comparison. In the end it will bite as a serpent, and sting as an adder. Some serpents hurt by the venomous bi••ing of the teeth: and others by the striking with the sting, which they haue in their tongues: both sort bring great torment, and indanger the life of the creature which is bitten, or stung by them, and as deadly will be the effect of wine immoderatly taken: at the least it will trouble the braine, it will inflame the liuer, it will ouerwhelme the stomacke, and cause dropsies, and deadly diseases in the whole bodie: besides all this, it defileth the conscience, it transformeth a man into the shape of a beast, it worketh most bitter and intollerable effects, both pre∣sent and future: as we haue shewed in the 20. and 21. verses.

And this is the euent of all delightfull sinnes: they which

are led by censualitie shall certainly sooner, or later fall into miserie: they feele pleasure at the first, and shall finde sorrow and paine at the last, as Zopher truly affirmeth touching grace∣lesse persons: Though wickednes be sweete in his mouth, though* 1.328 hee hid it vnder his tongue: though hee spare it and forsooke it not, but kept it still in his mouth: his meate in his bowels is tur∣ned, it is the gall of Aspes within him.

Verse 33. Thine eyes shall behold strange women, and thine heart shall vtter peruerse things.

THat which hee had more generally vttered by similitude in the former verse, hee doth confirme in this by certaine speciall euils which doe accompanie this swinish vice of drun∣kennes.

The first is vnchastitie, a wanton eye, and disposition to for∣nication and adulterie. The second is licentiousnes of tongue through want of good gouernment of the heart, and both these are in this verse. The third is extreame securitie, and senselesnes, imminent perill in the next verse. The fourth is stupiditie and dulnes, when a man is so farre from reforma∣tion by the smart inflicted vpon him for his sinne, as that he is made the worse thereby, and more greedie to euill, in the last verse. Thine eyes shall behold, thou shalt become shamelesse, to looke, lust after, and hunt after strange women, sometimes thine neighbours wiues, specially such as are comely and beau∣tifull: and sometimes strumpets, and harlots, whose worke is to be filths, and naughtie packs: and thine heart shall vtter per∣uerse things: thine heart, that is, out of the abundance of thine heart, (for otherwise the heart speaketh not) shall vtter, vomite out, sometimes blasphemies, sometimes railings, sometimes filthie communication, alway that which God hateth, and godly men abhorre: For one sinne vsually leadeth on to ano∣ther, not onely in this case of intemperancie, but in all other crimes and vices. Simeon and Leui began with murther, and then fell to theft and robberie. Dauid first abused his eyes to

wanton lookes, and then his body to adulterie, and then his hands by a command (though not by drawing a weapon) to the shedding of blood.

Vers. 34. Yea thou shalt be as he that lieth in the middest of the sea, or as he that lieth on the top of the mast.

Vers. 35. They haue str••ken me (shalt thou say) and I was not sicke, they haue beaten me, and I haue not feit it: when I shall a∣wake, I will seeke it againe.

TO shew the carelesnes of drunkards, he resembleth them to those, which for their vnnaturall regardlesnes of them∣selues, are seldome, or neuer to bee found: namely, such as in the very heart of the sea, or very farre from the shore, and like∣wise in the highest part of a ship in the top of the mast, expo∣sed to the vehemencie and violence of the windes, and that in a boisterous storme, should neuerthelesse through the little care of their liues sleepe there, and so the tempest arising hur∣leth them downe without all remedie: For when men be pos∣sessed with this, or any other sinne, they will hardly be drawne from the practise of it. Can the Aethiopian change his skinne,* 1.329 or the Leopard his spots? then may they also doe good that are accustomed to euill. And the more danger such be in, the more bold they are, and lesse fearefull of hurt: for they neither be∣leeue, nor feare the threatnings of God, and therefore will not* 1.330 be moued with them, vntill they feele the execution of them: therefore Ieremiah complaineth of them, saying, They haue be∣lied the Lord, and said it is not hee, neither shall euill come vpon vs, neither shall wee see the sword, or famine, and the Prophets* 1.331 shall become winde: the word is not in them: thus shall it be done vnto them.

And thou shalt say] Here hee chargeth the drunkard with blockishnes and priuation of sense: for hee speaketh of him∣selfe as if he were a very stocke, or stone: they haue stri••en m•• grieuously and very hard: shalt thou O drunkard say, after thou art awake out of thy dead sleepe of drunkennes, but I was

not sicke, I cared not for it, I was not much hurt, they haue bea∣ten me, but I felt not their blowes: for drunkennesse taketh a∣way almost all senses; and therefore though one thump them, or punch them, or lay load vpon them with great blowes, yet they think all to be well with them: what are they the worse? when I awake therefore I will seeke it againe: these, and those before in this verse, are rather the speeches of his practise, then of his lips, shewing the successe of his troubles and hurts, and that is continuance and proceeding in his brutish behauiour, notwithstanding all the inco••••eniences that follow vpon it: for no miseries that sinne bringeth can bring a man out of it, without grace. Such a prouerbe wee shall finde in another chapter, though thou shouldest bray a foole in a morter, among* 1.332 wheate, without a pestill, yet will not his foolishnesse depart from him: for they worke onely vpon the body and outward state, they cannot pierce vnto the soule, and inward faculties of it: neither will they make the mind iudiciall, or the heart peni∣tent, as the Prophets complaine against the wicked Israelites: Strangers (saith Hosea) haue deuoured his strength, and hee* 1.333 knoweth it not, yea gray haires are here and there vpon him, and be knoweth it not: and the pride of Israel testifieth to his face, and they doe not returne to the Lord their God, nor seeke him for all this.

CHAPTER. XXIIII.

Vers. 1. Be not enuious against euill men, neither desire to be with them.

WHen the vngodly either rage in cruelty, or flou∣rish in prosperity, the godly are often moued to sore passions, and exercised with wonderfull tentations. Sometimes they are stirred vp to anger and impatience, disdaining, and being of∣fended that they which deserue the greatest iudgement of God, should receiue and enioy his greatest blessings in this

life: Sometimes they are tickled with a desire of being ac∣quainted, and to bee in league with them, to the end they might not bee hurt by them, but liue together in prosperity with them. This enuying the wicked, and desiring to be with them, is forbidden in the former of these sentences as a thing vnlawfull, and greatly hurtfull: as there is no society nor fel∣lowship betweene light and darkenesse, so likewise there ought to be in the godly no desire of the companie or condi∣tion of the vngodly. See chap. 23. 17.

Vers. 2. For their heart studieth destruction, and their lippes talke of mischiefe.

THe reason of the prohibition is first, because their heart studieth destruction, they themselues in their hearts ima∣gine and deuise hurt and harme against their godly neigh∣bours: as godly men ponder and confider how they may best please the Lord, and mercifull men muse in what manner they may doe the best good, and be most profitable and beneficiall to their brethren: so these do beate their braines, and set their wits to worke, how they may accomplish their villanous de∣signements. And secondly, their lips talke of mischiefe, that which in their malicious hearts they haue plotted and framed, now they pollish and perfect with their lips: for they are the principall agents for the effecting of all wicked purposes: ei∣ther they command with them, or perswade with them, or en∣courage with them, or direct with them; or flatter, lie, brag, or threaten with them; in one fashion or other they spit out venome with them. A leaud tongue is euermore a necessarie officer to a naughtie heart.

Vers. 3. Through wisedome is an house builded, and by vnder∣standing it is established.

Vers. 4. And by knowledge shall the chambers be filled with all pretious and pleasant riches.

HE sheweth in these verses, that it is not needfull, or a point of true discretion, to seeke the society of the wic∣ked

whose hearts and tongues are so hurtfull and noysome: for God hath ordained better meanes, and such as are far more comfortable to raise vp the state of his seruants. An house can neuer be built to stand long, by a couetous heart, a deceitfull tongue, and an vnrighteous hand: but through wisedome an house is builded, through godlinesse and religion, estate and familie shall most happily bee erected, together with the at∣tainment of all things necessarie for the same: and by vnder∣standing, of Gods will reuealed in his word, with conscience and vprightnesse to serue and obey the same, it is established, made firme and sure, that no curse or enuie shall be able to cast it downe; though the Lord in mercy and goodnesse by his prouidence somtimes take it downe; and by knowledge, a right skill to gouerne that wherewith God hath blessed a man, shall the chambers, all the parts, and roomes of the house bee filled with all precious and pleasant riches, stored with such furniture as is fit for the owners place and degree, with this limitation alwaies that it bee vsefull and needfull for him, and not snares to puffe him vp with pride, or any way corrupt him. So that all sound prosperity for a comfortable estate, doth grow from grace and piety: as the Psalmist teacheth. For thereunto are* 1.334 the large promises of God made not only for the life to come, but for this present life: and this heauenly wisedome is euery* 1.335 where ioyned with prudence, and Christian policie: and con∣taineth many excellent precepts of all good husbandrie for thrift; that most needfull things be done first, that suretiship be auoided, and many such like.

Vers. 5. A wise man is strong, yea a man of knowledge en∣••reaseth strength.

A Wise man is strong,] Manageth his affaires, and effecteth his matters more succesfully, by the power of Gods gra∣tious prouidence, and his owne commendable circumspecti∣on, then he could haue done, or others doe, by meere force of bodily strength, of friends, or of purse, or of any other fleshly or worldly power: yea a man of vnderstanding, that is indued

with right knowledge, and wisedome encreaseth his strength, doth grow more prosperous in his attempts and matters which he vndertaketh, as he groweth more godly and iudici∣ous. See chap. 21. 22.

Vers. 6. By wise counsell thou shalt make warre, and in the multitude of counsellors there is safety.

BY wise counsell thou shalt make warre,] In these words is proued the puissance of wisedome, because without it, po∣wer is nothing powerfull, armies of men and weapons will preuaile nothing without this: for the field is wonne not so much by mens strength, as by prudent ordering of the battell: and dangers are turned away not by the might and valour of the souldiers, but by the wise guidance of them, with the good gouernment of the Chiefetaines and leaders. See chap. 20. 18. and in the multitude of counsellors there is fafety. See chap. 11. 14.

Vers. 7. Wisedome is too high for a foole, hee openeth not his mouth in the gate.

WIsedome,] Wisedomes (saith the holy Ghost in the Originall text) for the excellency of it, holy vnder∣standing, the sound and sauing knowledge of God, whereby a man is directed vprightly in his feare, is too high for a foole, for a wicked gracelesse person it is aboue his sight, that he can∣not discerne the pretiousnesse of it, and aboue his reach, that he cannot attaine to the possession of it: it is a fruit that grow∣eth vpon the top of the tree of life, that such dwarfes without better helpe can neuer come at. No man then can bee made godly and wise by his owne naturall capacity; grace cannot be gotten without grace; which our Sauiour meant when hee said, Except a man be borne of water and the holy Ghost, he can∣not* 1.336 enter into the kingdome of God. And which the Apostle meant, when he said, The naturall man vnderstandeth not the things which are of God: for all that he apprehendeth, is either* 1.337

by sense, or by carnall reason, or at the most, and best, by natu∣rall reason, which all come too short of true wisedome, the the treasures whereof are hid in Christ with whom he hath no communion, and participated by the spirit, whereof hee is vt∣terly destitute, he openeth not his mouth in the gate, hee cannot speake graciously, profitably, and laudibly in a publike mee∣ting: for by gate, the places of assemblie are noted, which in old time was in the gates of townes or cities. There hee may speake eloquently, and plausibly as Herod did: but neither there, nor any where else, faithfully, or in such manner as hee can haue any acceptance from God, for that which hee vtter∣eth: for hee regardeth no other but the holy words of godly Christians.

Vers. 8. He that deuiseth to doe euill, shall be called a mischie∣uous person.

HE that deuiseth to doe euill.] He that abuseth his mind and cogitations to the studie of wickednesse, how hee may bring to passe his vngodly and vnrighteo••s purposes, and ef∣fect that which is contrarie to piety, equity, or honesty, and doth accordingly attempt the same to put it in practise, they shall call him a mischieuous person, a notorious wicked man' and a captaine of mischiefe: for as any sinne is more perpen∣sedly, or aduisedly committed, so it is more grieuous and shamefull: to transgresse by frailty is a fault, and deserueth blame, but yet more tollerable, and that which may easily find pardon, but wittingly and willingly, and studiously to do, and effect that which is euill, is abominable, and worthie of seuere punishment, and ignominie. Woe vnto them (saith the Pro∣phet)* 1.338 that imagine iniquity vpon their beds: for this proceedeth from the loue of naughtinesse, and the liking of mischiefe: hereby they become skilfull, and are their crafts-masters in leaudnesse: heereby they are made more impenitent after∣wards, and can scarcely be reclaimed for euer.

Vers. 9. The thought of foolishnesse is sinne, and the scorner is abomination to men.

THe thought of foolishnesse,] The least degree of euill, euen that which is in the mind, though it breake not out open∣ly, nor be so conspicuons, is sinne, the transgression of Gods holy law, who requireth not onely the actions, but the mind of men to be conformable to his will: but the scorner is an a∣bomination, it is an aggrauation of the contemptuous beha∣uiour of wicked men, by an argument from the lesse to the greater. God taketh notice of euil thoughts which are smaller offences, and yet vnlawfull, and to him displeasing: but the scorner his execrable deeds, or crimes which shew themselues to the world, which proceed from pride or presumption, and are so continued in, are more then a sinne, an abominable fil∣thin••sse, which God and men detest and abhorre. And as con∣cerning the scorner himselfe who sinneth with an high hand, and scorneth all good instructions, he maketh himselfe odious to all that are ingenuous, and of any good disposition; for they that giue themselues professedly to be impious & wicked, shall not only haue God, but also men to hate them: and equal it is; because they hate and rebell against the most gratious & righteous God, who gaue vnto thē, & hath preserued their life and being, and all that they haue: and who hath the dispo∣sing of all mens hearts, and tongues, and therefore can easily direct them against those which oppose themselues against him, and violate his commandements, as hee saith by Mala∣chie: Therefore haue I made you to be despised, and vile before* 1.339 all the people, because ye kept not my waies, &c. And commonly these scornfull persons are proud, insolent, and contemptuous and hurtfull to others, and wholly giuen to seeke themselues, which will greatly withdraw the loue of the people from them; as it was said of Israel, that his hand should bee against euery man, and euery mans hand against him.

Vers. 11. Deliuer them that are drawne to death: for shoul∣dest thou withdraw thy selfe from them that goe downe vnto de∣struction?

DEliuer them,] This is an exhortation raised from the for∣mer sentence, that if it be so dangerous a thing to neg∣lect our brethren in their distresses and afflictions, therefore we should shake off that remisnesse, and animate our selues to so necessarie a seruice: wherefore (saith he) deliuer, rescue by thy power, (if thou art a Magistrate, as Iob did, who brake the iawes of the wicked, & plucked the prey out of his teeth) or by all lawful meanes whosoeuer thou art, such as being innocent are brought into danger of death, or vndoing: for if any be iustly troubled, or condēned to die, it belongeth not to vs to meddle with him, otherwise then by praying for him, & inciting him to repentance. But if might oppresse right, or violence be of∣fered to the poore afflicted, euery one is bou••d to defend his neighbor frō wrong, as much as in him lieth: For (saith he) wilt thou withdraw thy selfe from them that goe downe to the slaugh∣ter? That is to say, Art thou to withdraw thy helpe from pre∣seruing the poore and innocent, who are layed downe on the blocke to be slaine, or drawne to the stake to bee burnt, from the stroke of the sword, or flame of fire? So that euery one ac∣cording to his place ought to minister helpe to the oppressed. Gouernours by vertue of their authoritie, as we shall see in the 31. chapter, vers. 8. Inferiours by giuing counsell, or testifying the truth of the cause; or in petitioning to the Prince, or such as haue power of deliuering: as Ebedmelech for Ieremiah; and Ester for h••r people: or by prayer to God in their behalfe: as the Church in the time of the Apostles for Peter: and in the* 1.340 time of the Prophets, for other godly men which were desti∣nated to the slaughter, whose petition we finde in the Psalme: Let the sighing of the prisoners come before thee; according to* 1.341 thy mighty arme preserne the children of death.

Verse 12. If thou say, Behold we knew not of it shall not hee who pondereth the heart vnderstand it? doth not hee know, that preserueth thy soule? doth not he also recompence euery man ac∣cording to his worke?

HE confirmeth his strict charge for assistance, and helpful∣nes to our brethren wrongfully molested, and indange∣red, by forcible arguments: whereunto hee maketh a way by an anticipation, wherein he first propoundeth the excuse that pitilesse men are wont to make, and afterwards confuteth it. The obiection is, we knew not of it: For so they pleade igno∣rance, by which they hope to cleere themselues, as that it was vnknowne to them that they were in trouble: neither were they acquainted with the equitie of the cause: nor vnderstood by what meanes they might helpe them: all which pretences he plainly refuteth: for no shifts will serue to cloake sinne be∣fore* 1.342 Gods eyes. And these hee refelleth by such reasons, as whereby hee proueth the necessitie of mercifulnes. And the first is from the knowledge of God, who is the searcher of the hearts and affections: putteth mens mindes, or meanings into the scales, or ballanceth them, to try how iust and vpright they are: and therefore doth not he vnderstand whether thou dis∣semblest, or dealest in good earnest? whether thou hadst in∣telligence of the matter, or whether it were altogether hid∣den from thee? The second is from the power and authoritie which God hath ouer all men: their liues and soules are in his hands: and therefore it concerneth them for their liues, and saluation too, not to halt with him, or be incompassionate to∣wards his. The third is from the iustice of God, hee will re∣compence euery man according to his worke: he that dealeth vprightly, and without dissimulation, shall finde comfortable approbation at his hands: he that dealeth fraudulently, and with guile, shall be dismasked, and punished: he that sheweth mercie and compassion to them that be in miserie, shall plen∣tifully be rewarded with mercie from him: hee that is hard hearted, and without all bowels of commiseration, shall finde pure iustice, without any compassion.

Verse 13. My sonne eate thou hony because it is good, and the hony combe, because it is sweete to thy pala•• or taste.

Verse 14. So shall the knowledge of wisedome be to thy soule when thou hast found it, there shall be a reward, and thine expe∣ctation shall not be cut off.

THese two sentences containe the praise of gracious and holy knowledge, and that by a full similitude, on both parts, as well the resemblance, as the application from hony, saying, My sonne eate hony, that is, thou hast libertie for it, it is free for thee so to doe, if thou wilt, because it is good, whole∣some, and profitable for thy body: it being a food much in vse in those parts: as the Prophet Isaiah speaketh; Butter and* 1.343 hony shall he eate. And Ionathan was much refreshed, and his eyes receiued sight by eating of hony, whereas before they were dimme for wearinesse, and hunger. And the hony combe,* 1.344 for it is sweete vnto the palat or taste, that is, pleasant, and de∣lectable in relish, the palat the instrument of tasting being put for the sense it selfe: two benefits therefore proceed from it, pleasure, and profit: So both profitable and pleasant, and more also shall the knowledge of wisedome be to thy soule, thy heart, thy conscience, thy inward man, though in thy body, and e∣state, there be many bitter crosses and calamities: if thou finde it, if thou be truly indued therewith, and hast a sure apprehen∣sion thereof, and be not illuded with flattering conceits, and vaine imaginations. And this comfort and ioy is the effect of an infallible hope, which is wrought by faith in, and know∣ledge of the holy Scriptures, and this hope is stedfast, firme and effectuall: as chap. 23. 18. He would haue vs therefore to vn∣derstand that nothing is more delightfull then spirituall vn∣derstanding* 1.345 of Gods holy will. Hony, and other food, though most delicious, is earthly, and the delight that it yeeldeth is but censuall: but this is heauenly, and so is the consolation that it worketh: a beast, or a wicked man may feed on the best corporall foode, and feele as much sweetnes as the worthiest Christian: but Gods owne people and seruants haue a pecu∣lier

right and propertie in the holy Ghost: there may bee in hony and other bodily delights, an hurtfull excesse, to the an∣noyance of those which surfeit of them: as chap. 25. 16. but there can neuer be too much heauenly wisedome, and gladnes proceeding from it: but alway, and continually the more, the better: the pleasure that is taken in meates, or drinkes, or any earthly refreshings, is but momentaine, and for present vse: For when death commeth, or sicknes, the delightfulnes thereof will be forgotten, and so will the strength that commeth by it, and all other like benefits: but the ioyfull assurance of Gods fauour, the heauenly fruites of his holy spirit, with the posses∣sion of his graces, is perpetuall and euerlasting according to the testimonie and promise of our Sauiour, saying, Whosoeuer shall drinke of the water that I shall giue h••m, shall neuer be more* 1.346 a thirst: but the water that I shall giue him, shall be in him a well of water springing to euerlasting life.

Verse 15. Lay not waite O wicked man against the dwelling of the righteous: spoyle not his dwelling place.

Vers. 16. For the righteous falleth seuen times, and riseth a∣gaine: but the wicked shall fall into mischiefe.

IN the former verse was declared the great comfort that godly men finde in the knowledge of Gods holy word: and in these the great safetie which they enioy by his prouidence for them, and protection of them: for that is the scope of the words, though they bee directed to the wicked in way of ad∣monition, or prohibition. The parts thereof are two: the one is a charge giuen to sinfull men, that they proceede not on in their craft, or in their crueltie against the seruants of God, in the former verse: and the other, a reason which could cause them to stand backe, and not offer such iniuries to them, in the latter. Lay not waite, deale not subtilly, practise not any secret mischiefe, like to such as lurke in corners suddenly to surprise a man, or get some aduantage against him, against the house of the righteous, against a man himselfe, or any thing that apper∣taineth vnto him: spoyle not his resting place, offer no violence

vnto, nor prey vpon his goods, and especially goe not about to ouerthrow his dwelling place, nor chase him from it: For it is as if he should haue said, This is thy practise, and which is to be looked for at thine hand, vntill thou cease to bee wicked. For all thy attempts be in vaine, and shall take no place: and therefore if thou wert wise and prudent for thy selfe, thou wouldest be better aduised, before thou tookest such courses. The reason is from the contrary condition of the wicked, and godly: the one endureth many troubles, and escapeth out of them all: the other, oft times more crosses come vpon them for a time: but some one deadly stroke commeth at last for all, to their vtter vndoing: The iust falleth seuen times, com∣meth into troubles very oft, a certaine number of times being put for an vncertaine, but riseth againe, but by the gracious hand of God is deliuered out of them all. It is a similitude from childrē led of their parents, who though through weak∣nes doe sometimes stumble, and fall to the ground, yet they be neither hurt with the fall, nor helplesse, that they should not be taken vp againe. So that the goodnesse of God doth more ap∣peare in sustaining his people in their troubles, then in preser∣uing* 1.347 them from troubles, as diuers Scriptures doe witnesse. But the wicked falleth into mischiefe, the vngodly perish in ad∣uersitie, being so ouerthrowne therein, that they neuer be able to recouer themselues: they are altogether like those, who falling from an high and steepe place, or tumbling downe a paire of staiers, breake their backes, or neckes, with that fear∣full downfall, that they are not able to stirre hand or foote. So that albeit crosses come but seldome vpon vngodly men, and miserie tarrie long before it visite them; yet when God setteth in with them, he paieth them home, euen to their ruine and de∣struction: For so are they threatned: The Lord shall shoote an* 1.348 arrow at them, their strokes shall be at once: their plagues haue stings with them, a guiltie conscience, the burthen of sin, with Gods displeasure and curse are ioyned with it.

Vers. 17. Reioyce not when thine enemie falleth, let not thine heart be glad when he stumbleth.

Vers. 18. Lest the Lord see it and it displease, him, and hee turne away his wrath from him.

REioyce not,] Bee not glad, nor shew forth any outward signe of ioy, when thine enemie falleth, when hee that is thine aduersarie commeth to calamitie, or aduersity, let not thine heart be glad, doe not so much as conceiue ioy within thy selfe, though thou shouldest not expresse it to others, when he stumbleth, when any crosse doth befall him: hee taketh the similitude from trauellers, whom it concerneth not their fel∣low trauellers to insult ouer when they be downe or slipping, but rather be sorie, and therefore succour and helpe them vp againe. So that it is not lawfull for any man to take delight in his neighbours woe, howeuer he be affected toward him.

Iob cleereth himselfe of this fault, saying, I haue not reioyced* 1.349 at the destruction of him that hated me, or lift vp my selfe when euill found him. And the world knoweth how Dauid lamen∣ted and wept, when newes was brought him of Sauls death, which most iniuriously and cruelly hunted after his life. If wee be bound to pray for those that persecute and hate vs; if we be required to help our enemies with food, and gratifie him with other courtesies, it cānot stand with equity that we should re∣ioyce at, or take pleasure in their miserie: but this precept may seeme to be contrary to the practise of the godly, as Moses, Ester, and diuers others of Gods seruants, when their enemies the Egyptians, Haman, and other such like haue been destroy∣ed: but indeed neither Moses nor the rest, did reioyce so much in the destruction of their aduersaries, as in their owne deliue∣rance, and the preseruation of the Church: neither was the ru∣ine of their enemies so comfortable vnto them as the glory of God, which did appeare in the punishment of the vngodly. A man may in holy zeale reioyce at the ouerthrow of the e∣nemies of God, and the foes of his people, as chap. 11. 12. but he may not simply be glad at the fall of his aduersaries, nor vncharitably triumph ouer them with ioy of heart, arising from priuate grudge, and secret hatred, lest the Lord see it, lest he take notice of it, and obserue the same with displeasure, for

hauing and nourishing such vncharitabl and pitilesse affections in thine heart, and turne his wrath from h••m, which is not so to be vnderstood, as that therefore a man were not to reioyce at his enemies fall, lest that by so doing his good name bee pro∣cured, namely the mitigation of Gods displeasure, and remo∣uing away the scourge that is vpon him: but by this euery one is warned to take heed of this reuengefull reioycing at the miseries of them that hate him, lest by this meanes hee draw Gods wrath and plague vpon himselfe, and make his owne case worse then his enemies.

Vers. 19. Fret not thy selfe because of the euill man, neither be enuious at the euill doers.

20. For there shall be no reward to the euill man, and the can∣dle of the wicked shall be put out.

FRet not thy selfe.] Be not moued to anger and indignation, because of the euill man, for that either they flourish and prosper or else in the malice of their harts attempt euill against thee. neither be enuious at the euill doers. See chap. 23. 17. and the first verse of this chapter.

For there shall be no reward to the euill man.] His plagues and miseries shall be perpetuall, and the light of the wicked shall be put out, his felicity, and flourishing estate, yea and his life it selfe shall bee extinguished, and abolished, desperate miserie shall succeed in the place thereof. See chap. 13. 9. And there∣fore* 1.350 the greatest prosperity that vngodly men presently enioy, is not able to counteruaile the lamentable calamity that shall come vpon them afterward: for the one is but counterfeit and mixed with many sorrowes and feares; the other is as bad or worse then it seemeth, and void of all comfort: the one is short, and of no continuance: the other is euerlasting, and hath none end: and adde this thereunto, that measure and great a∣bundance of the former, doth much encrease the quantity and grieuousnesse of the latter. As is the case of that whorish Ba∣bel, In as much as she gloried her selfe, and liued in pleasure, so much giue to her torment and sorrow: for she saith in her heart,

I fit being a Queene, and a•• no widow, and shall see nomourning.* 1.351 Therefore her plagues shall come at one day, death and sorrow, and famine, and she shall be burnt with fire; for strong is the Lord which will condemne her. And as Saint Iames threatneth to all* 1.352 worldlings and Epicures. Goe to now ye rich men, mourne and howle, for the miseries that shall come vpon you: your riches are corrupt, and your garments motheaten.

Vers. 21. My sonne feare the Lord, and the King, and meddle not with them that change.

MY sonne feare the Lord,] Let thine heart alwaies stand in awe of his presence, worship him with reuerence, and holy deuotion: faithfully obserue and obey as much as possi∣bly thou canst, his will and commandements, and the King, thy soueraigne, whom the Lord hath set ouer thee: for conscience sake be subiect to him: shew all loyaltie to his person, and o∣bedience to his lawes, and ministers of iustice; neglect not the commandement of the Lord by the Apostle, saying, submit* 1.353 your selues to all manner ordinance of man for the Lords sake: whether it be to the King as the superiour, or vnto gouernours, •• vnto them that are sent of him, for the punishment of euill doers, and praise of them that doe well. For true religion toward God, and due subiection to lawfull authority, are alway indiuiduall companions. Feare God (saith Saint Peter) and honour the* 1.354 King. No rebellious person, or any that is disobedient toward the Magistrate, deserueth the name of a Christian. He that de∣nieth vnto Caesar that which belongeth vnto him, doth in no vprightnesse performe to God that which is his due. Saint Iude* 1.355 maketh it a note of a sinful hypocrite to despise gouernment, and to speake euill of them that are in authoritie. For there is no po∣wer but of God, and the powers that are, are ordained of God. Whosoeuer therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receiue to themselues greater damnation. Wherefore we must subiect, not because of wrath on∣ly, but for conscience sake. So on the other side, neuer any impi∣ous person can bee a faithfull subiect: whosoeuer contemneth

the Lord, and his word, which is the foundation of all magi∣stracie, will (if occasion serue) manifest his perfidiousnesse to his Prince; and though feare restraine him that he neuer break forth into armes, or open contempt, yet he carrieth not a loy∣all heart, because he wanteth a godly heart. There are many which crouch, and bow, which flatter, and fawne, and highly extoll obedience, and inueigh against refractorie people, who notwithstanding beare as little loue as the worst, and yeeld no more reuerence in their hearts to their Prince, then those which are most contemptuous. Saint Iude describeth the de∣spisers * 1.356 of gouernment to be murmurers, and complainers, and yet to haue mens persons in admiration for aduantage. And the Prophet Hosea testifieth, that they which made the King glad with their wickednesse, and the Princes with their lies, did yet de••oure their Iudges, and cause their Kings to fall. And med∣dle not with them that change; he giueth a caueat to beware of the meanes whereby thou maiest be seduced, and bee brought thereby to contempt of God, and thy Prince, and that is the society of Male-contents who affect alteration, and nouelties, such as are wearie of the holy Lawes of God, which teach re∣ligion, and Christian obedience, and wholesome lawes of Prince touching policie, and ciuill peace, and seeke for inno∣uation, by abrogation, and abolishment of both: for such ma∣ner of men are very contagious, and able to peruert the hearts of all that conuerse with them. How many did Corah, Dathan, and Abiram inchant to oppose against the gouernment of Moses, and Aaron? What 〈◊〉〈◊〉 multitudes did that cursed Absalom infect, and make 〈◊〉〈◊〉 turne rebels most seditiously a∣gainst the kingdome of Dauid? and did not Sheba that ob∣scure and base fellow preuaile farre to get associates, and ther∣by to raise a new commotion, when it seemed that all sparkes of rebellion had been extinguished? and how m••ny millions of millions haue been stirred vp against the kingdome of Christ, by the pestilent tongues of those which cannot beare the burthen of gouernment, most lamentable experience of all ages doth cleerely witnesse. This commeth to passe by the vi∣olence of their desires that way, which are wholly set vpon

mischiefe: and by the sharpnesse of their wits for this hellish worke, which are sharpned, and haue an edge set on by the di∣uell himselfe, and by that procliuity which is in al f••••••ly mens nature, to be corrupted by pernicious speeches: Satan wor∣keth in the tongues of these sinfull seducers, and together also in the hearts and cares of their carnall hearers.

Vers. 22. For their calamitie shall rise suddenly, and who knoweth the ruine of them both?

HE confirmeth both his precept, and caueat, by the mis∣chiefe that is like to ensue, if they obey not the one, nor be admonished by the other, and that is the ruine and ouer∣throw of vngodly and disloyall persons: and this is exaggera∣ted by the grieuousnes and suddennes of it, it commeth soo∣ner then it is looked for, and is more intollerable then is either knowne, or thought of. For their calamitie, the plagues which they shall suffer, shall rise suddenly. It lieth still for a time like a fierce beast, or serpent in a bush, or thicket, either sleeping, or waiting for aduantage, and neither is seene, nor heard, there is neither roring, hissing, nor rusling, and in a moment being ei∣ther wakened, or spying the opportunitie, is vpon a man be∣fore he is ware. Who knoweth the destruction of them both? to wit, that which the Lord and the king shall work: For as Gods wrath is like a consuming fire, so is the Kings compared to the roring of a Lion, both of them very fearefull and terrible. For miserie is euermore contrarie to the expectation of the wic∣ked, both for time and measure: it commeth vpon them be∣fore they be prouided and lieth vpon them more heau••ly then they are able to sustaine it. And this is because they would not beleeue the predictions of the word, which foretold what* 1.357 would become of their wicked waies: but despised all Gods threatnings: and because they are proud, and secure, and flat∣ter* 1.358 themselues in perpetuitie of their peace and safetie: and because they fuffe•• themselues willingly to bee misled and de∣ceiued by the flatterie of others: as Herod did.* 1.359

Verse 23. These also are the sayings of the wise: It is not good to haue respect of persons in iudgement.

AS Dauid made not all those spirituall songs which are contained in the booke of Psalmes: so neither did Salo∣mon (as it seemeth) vtter all those parables which are set down in this booke of Prouerbs. Thus much may be gathered out of the words, wherein it is said, also th••se are the sayings of the wise. The sentences from this place to the end of the chapter, were spoken by the mouthes, or written by the tongues of wise men: but who they were is not expressed: but sure woe are they were led by the spirit of God, seeing otherwise nei∣ther could they haue been wise, neither would they who ga∣thered these sayings together, haue put them into the booke of canonicall Scripture, to haue respect of persons, to regard any thing which is beside the cause▪ or out of the matter in que∣stion, as thereby to be led aside, and drawne to peruert iustice, or decline from the law, as because they be rich, or because they be poore; because they be good, or because they be bad: because they be friends, or because they be enemies. To passe sentence for the wealth; or power, or miserie, or fauour, or ha∣tred of the parties accusing, or accused, is not good, neither lawfull, nor safe: the thing to bee regarded is the matter, and not the man. And therefore in all controuersies, look not who* 1.360 be the parties, but what is the cause: because the iudgement is Gods, and not mans.

Vers. 24. He that saith to the wicked, Thou art righteous, him shall the people curse, and nations shall abhorre him.

HE that saith to the wicked, thou art righteous,] He that ap∣plandeth, or approueth of sinfull men, whom God con∣demneth: o•• iustifieth any man in doing that which God doth not allow; him shall the people curse, and the nations shall ab∣borre him, he shall be odious, and infamous, euery where, and amongst all men for the greatest part, especially such as hate

iniquitie, and know after what manner he doth countenance it. Indeed well disposed persons will not easily breake out into rash cursing: neither will they proudly reproch the Magi∣strates, or superiours, though they see them faile in their du∣ties: yet neuerthelesse in zeale toward iustice they cannot but blame them, whom they see so grossely and notoriously to offend. So that they who goe about to grace others in their sinnes, take the way to bring themselues into contempt: For* 1.361 they are an abomination to the Lord, as chap. 17. 15. and then how can they chuse but be vile also amongst men? They doe mischiefe to many in animating such wicked creatures: and euen to those sinfull wretches themselues, by hardning them in their euill: they becommeth accessarie to the offenders facts, and maketh them their owne: and it is a fault, that is sel∣dome to be found in any, who are not in some euill or other themselues: according to that saying, they that transgresse the law, praise the wicked.

Verse 25. But to them that rebuke shall be delight, and the blessing of each good man shall come vpon them.

Verse 26. Euery one shall kisse his lippes that giueth a right answere.

HE amplifieth the point propounded in the former verse, by the contrarie both behauiour, and euent: there was the iustifying of the wicked taxed, here the reprouing of him is commended: there was the curse, or reproch threatned to such as shall giue approbation to malefactors: here blessing is promised to such as shall disgrace them: obloquie, reproch, and hatred are there denounced as a punishment to them that shall flatter vnrighteous men: here honour and loue is assured to them that shall deale soundly, and sharply with them: but to them that rebuke him, to them that conuince euill men of their faults, shall be delight, comfort, and ioy, in apprehension of Gods fauour, mens good affections shall be toward them, and the blessing of each good man, their testimonie which they will giue of them, and the prayers and praises which they will

offer to God for them: this blessing fell vpon Iobs head full of∣ten, as himselfe witnesseth, saying, When the eare heard mee it blessed me, and when the eye saw me it gaue witnesse vnto me, that I deliuered the poore that cried, and the fatherlesse that had no helpe: the blessing of him that was readie to perish came vpon me, and I caused the widowes heart to reioyce. And it is added in the next verse, the people will kisse the lippes of him that giueth a right answere; the kissing of the lips is a signe of loue amongst vs, and in old time it was also a token of reuerence. Whereas therefore it is said here, the people shall kisse the lips of him that giueth a right answere; the meaning is that they will excee∣dingly affect, and singularly honour such a person: it may be the wicked will despise, and contemne such a one, but the god∣ly will reuerence and embrace him. Now he is said to answer right things, who vttereth true, wise, and profitable speeches, or such sayings as are agreeable to equitie and righteousnes. He therefore which most faithfully opposeth himselfe against the corruptions of others, shall gaine most comfort, and credit to himselfe, both from God, and honest men, and many times from the parties reproued, or resisted: for that it may proue a good medicine for the curing of the maladies of the soule.

Vers. 27. Prepare thy worke without, and make it fit for thy selfe in the field, and afterward build thine house.

PRepare thy worke without.] Haue an eye to those things that are abroad, as for corne, cattell, vines, fruite trees, &c. make it fit for thy selfe in the field, make readie for thy selfe that which thou hast in the field, that thou not onely haue ground, but that it be so husbanded, as y^• it may best yeeld commodity to thee, that thou not only haue a croppe vpon thy ground, or graffe growing in thy meddowes, but that it bee so carefully, and seasonably cut downe, and inned, as thou maist enioy the fruite thereof: that thy land be not vnfruitfull through want of good manuring, or that which grow vpon it bee not the lesse, or worse by thine ill husbandrie, and after, when thou hast performed these things, build thine house, make it large, or

faire, according to thy state, and store it with such good furni∣ture, as before was not requisite for thee. An house, and habi∣tation to dwell in is first of all to be prouided: but the orna∣ments, and beautifying of it, are to be deferred vntil thy main∣tenance will allow thee the libertie thereof. His purpose is to teach vs to proceede orderly in all our affaires, preferring of things of greatest importance to the first place, and going a∣bout matters of lesse waight by leisure afterward: as in a buil∣ding, stone and timber is to be prepared, before wainscot and hanging.

And men vse to buy land or take it, and haue a crop towards before they hire, or build a barne. It were a foolish part in fea∣sting to spread the table, set dishes vpon the board, & to make the guests sit downe, before any meate be prouided: or for a man to prouide bridle, or saddle, with trappings and all other furniture, and yet is able neither to buy, nor borrow, nor hire a horse for his iourney.

Vers. 28. Be not a witnesse against thy neighbour without a cause, nor deceiue with thy lips.

BE not a witnesse] In any matter, or for any mans cause, a∣gainst thy neighbour, against any man, without a cause, whē he deserueth it not, or thou haue no calling therunto, and therefore take heed that thy testimonie be not false: For al vn∣truth is false witnessing, and without cause: neither affirme thou any thing certainly which is vncertaine, and standeth on∣ly on likelihood and probabilitie: so Eli testified against Ha∣nah, when hee charged her with drunkennes, because hee saw the motion of her lips, but heard not the voyce of her speech: so they testified against the Apostles and Disciples without cause, when they said they were full of new wine, because on a sudden they spake strange languages: neither take halfe a tale for a whole speech, nor adde any thing of thine owne to that which thou speakest, nor peruert the meaning of a mās words which he vttereth: for so they witnessed against Christ, when they informed that he said, I can destroy this temple, that mate∣riall

building of stone and timber, and I will build it in three daies, because hee said, destroy you this temple, meaning of his body, and I will build it againe in three daies. Lastly, commense not a complaint against any for well doing, and impute not that to him for a crime which is dutie, and a good seruice: for so Doeg testified against Abimelech without cause, when hee accused him to Saul, for ministring reliefe and weapon to Da∣uid in his distresse. And so the enemies of Daniel witnessed a∣gainst him without cause, when they laid to his charge his prayer and supplication made to the Lord: and deceiue not, a∣buse not the eares of any man to make him to beleeue that to be true which is false; or that to be good which is bad; or that to be bad which is good: him to be faultie which is innocent; or him bee iust which is vn-righteous: at no hand misinforme the minds of thy brethren with thy lips, with the words which thy lips doe vtter.

Vers. 29. Say not, I will doe to him as hee hath done to me, I will reward euery man according to his worke.

SAy not,] By threats in speech, or purpose of heart, neither let thy reuengefull passions or actions declare thy mea∣ning: I will doe to him as he hath done to me, the iniuries that I haue receiued from him, I will requite vnto him, I will reward the man according to his worke, hee shall receiue as good mea∣sure as he brought: though I pay him home, and punish him soundly, may I not doe it? he began with me; I am prouoked to that which I doe; the fault is in himselfe; hee was the first cause of his owne hurt. See chap. 20. 22.

Verse 30. I w••nt by the field of the slothfull, and by the vine∣yard of the man destitute of vnderstanding.

31. And loe it was all growne ouer with thornes, and nettles had couered the face thereof, and the stone wall thereof was bro∣ken downe.

32. Then I saw and considered well, I looked vpon it and re∣ceiued instruction.

33. Yet a little slumber, a little sleepe, a little folding of the hands to sleepe.

34. So shall thy pouerty come a•• one that trauelleth, and thy necessity as an armed man.

THe Wise man, whosoeuer he were, doth in these verses, by his owne experience, liuely paint out, and describe the shameful wretchlesnesse of sluggards, with the misery & cala∣mitie which they do incur them by the same. First, he relateth the occasiō wherby he was brought to see so far into the mat∣ter: I passed, (saith he) by the field of the slothfull, and by the vine∣yard of the man destitute of vnderstanding: as if he should haue said, I went not as busie bodie to spie out the faults of other men which belonged not vnto mee. I made not a iourney of purpose to finde out what was amisse, in the mans behauiour, estate, or possessions: but my businesse lay that way, I had iust calling to trauell thereby, and in regard thereof, I passed by the field of the slothfull, &c. whose idlenesse, negligence, and want of forecast, conuinceth him to be void of vnderstanding, or de∣stitute of an heart, as the word signifieth: for it is as good to haue no heart, as to vse none, as hee doth who is so remisse in affaires of such importance. Secondly, hee relateth the mat∣ter subiect of his report, the obiect which his eyes apprehen∣ded, and loe, this field, or vineyard was all growne ouer with thornes, it was ful of brambles, and briers, nettles, thistles, burs, and such like hurtfull weeds, had couered all the ground, that nothing could be seene but they, and these sucke out the moy∣sture of the earth, and feed vpon the fatnesse of the same, wher∣by the ground was much impouerished, and made very bar∣ren: these annoyed the come, or grasse, the vines, or any other plants, & made them fruitlesse, so that nothing could be expe∣cted but sterility, and barrennesse: and beside, the stone wall was broken downe, there was delapida••ion of wounds, so that swine might easily get in, and rout vp the ground, and euery beast had liberty to bark the trees, or browse vpō the branches thereof, or make spoile of such commodities as are greene

therein: for idlenesse is a very hurtfull sinne, and euery thing is the worse that slothfull persons haue to deale in: and so Salo∣mon testifieth, saying, By slothfulnesse the roofe of the house go∣eth* 1.362 to decay; and by the hands of the idle, the house droppeth tho∣row. Thirdly, he recounteth the vses that he made of the sight which he saw, whereof one was for himselfe, and his owne be∣nefit: he considered it well, and receiued instruction, he gathe∣red wisedome out of the follie of the sluggard, and learned thereby that slothfulnesse and follie are the mothers of pouer∣ty, and miserie, & in this he shewed himselfe to be truly wise: for as much as heauenly wisedome directeth mens minds to make that vsefull to themselues, which is pernicious vnto o∣thers, and make the very sinnes of their neighbours to be mo∣tiues* 1.363 to goodnesse to them. The other vse concerned that la∣zie person, in whom hee obserued the cause of that ruine and desolation, and that was loue of sleepe, and lingering in sleep and drowsinesse had so possessed him, as that hee was held as a bondman, or prisoner in it; whose very words hee reciteth to declare his captiuity in, and thraldome to that vice, a little sleepe, a little slumber, &c. proceeding by little and little to a great deale, and can hardly finde a time to make an end there∣of: & therfore for conclusion passeth the sentence of beggerie vpon him, which hee threatneth should come vpon him both speedily, it would be sudden, and certaine, as the comparison vsed doth import; which see more fully expounded. Chap. 6. 11.

CHAPTER. XXV.

Vers. 1. These are also the parables of Salomon, which the men of Hezekiah King of Iudah copied out.

THese,] The sentences which are contained in this chapter, and the foure next as well as those in the former chapters, vnto the 23. verse of the twentie foure, are the parables of Salomon, such as he, inspired by the spirit of of God, did deli∣uer, whether by pen, or tongue, or both, it is vncertaine: it is probable that they were among the three thousand mentio∣ned in the booke of Kings, which the men of Hezekiah King of Iudah, which some by Hezekiahs appointment; (whether they were Priests or Leuites, or Prophets, or priuate persons, God hath not reuealed) collected together, and set in order, being formerly here and there dispersed, and being comp••led (as it were) into a little treatise, they are by the authority of the holy Ghost incorporated into the booke, which hee him∣selfe had composed and become a part thereof.

Vers. 2. The glory of God is to conceale a thing, but the Kings honour is to search out a matter.

THe Lord doth much glorifie himselfe by reuealing things, in that thereby he doth manifest his wisedome, his good∣nesse, his iustice, his omnipotencie, and all the rest of his diuine attributes vnto the world: and therefore the Prophet Habak∣kuk saith, the earth shall be filled with the knowledge of God, as the waters couer the sea: but herein he is wonderfull glorious, that working, and shewing so much, hee doth yet reserue to himselfe of his counsels, and of his purposes, and of his workes also more then the world seeth. Some things hee couereth for a time, that no man may discerne, and yet bringeth them after∣ward

to light that all men may behold: and this falleth out of∣ten in his ordinary administration: some things, namely the mysteries of saluation, he manifesteth to a few, to his elect, that none else, though neuer so wittie or lear••ed are capable of; which our Sauiour acknowledgeth, saying; I thanke thee O father, Lord of heauen and earth, that thou hast h••d these things from the wise and prudent, and reuealed them to babes; euen so oh father because it so pleased thee. And this he doth by his gra∣tious dispensation: some things he retaineth for euer from all men, that they cannot possibly attaine vnto the knowledge of; as the causes why this man is elected, and that man reiected; why one is appointed to saluation, and another destinated to destruction. And by this hee doth maintaine his absolute so∣ueraignty, that he will not subiect himselfe to giue an account of his waies to his creatures, & to declare the plenitude, perse∣ction, & insinitenes of his holy nature; and this is that which the Apostle doth stop all mouthes with, and himselfe so much wondreth at, saying: Oh the depth of the riches of the wisedome* 1.364 of God, how vnsearchable are his iudgements, his waies past fin∣ding out! But the Kings honour, it maketh much for the renoune of great Princes and Gouernors, to search out matters, & bring them to light, that the craft of cunning and dissembling per∣sons goe not beyond their vnderstanding; and others haue not more skill in cloaking their facts and designements, then they haue in discouering and finding them out. This is the fruit of their wisedome, this is the exercise of their iustice, and for this they shall be greatly loued, feared, and admired: as Sa∣lomon was in sounding out the truth, though very difficult to* 1.365 to be found in the case of the two harlots.

Vers. 3. The heauens for height, and the earth for depth, and the Kings heart is vnsearchable.

THe heauens for height. Doe exceed mens knowledge and skill, and the earth for depth, goeth beyond all the reach of his vnderstanding, and the Kings heart, his thoughts, pro∣iects, wisedome and vnderstanding is insearchable, more po∣liticke and prudent, then their subiects can vnderstand: for

those gouernours whom the Lord in goodnesse lifteth vp, the royall thrones are by him indued with an excellent spirit, and adorned with such gifts as for the most part are not to bee found in priuate persons: if any Princes by reason they giue themselues rather to vanitie then the studie of wisedome, bee not such, yet such they ought to bee: for seeing they haue to deale in great and weighty matters, it is required of them that their wits, counsels, purposes, and determination of matters, be rare, profound and past the common reach. All Princes attaine not to this, nor many: diuers are as ignorant, simple, and shal∣low witted, as those that are farre their inferiours: but it is through their owne default, because they want the loue of vnderstanding and diligence; or neglect those meanes where∣by it is to bee gotten. As Rehoboams heart was so farre from mounting vp to the top of heauen, or piercing downe to the centure of the earth, as that it was not a yard high, or a foote deepe; but it was because he laboured not to be iudicious, nor entertained good counsell when it was offered vnto him; but as for Salomon his father, who knew the words of wisedome, and prayed for it at the hand of God, God gaue him wisdome, exceeding much, and a large heart as the sand on the sea shore, his wisedome excelled the wisedome of al the children of the East, and the wisedome of Egypt: for he was wiser then any man. No bad cause was too hard for him to detect, no practises which he did not smell out: no complotters which hee did not spee∣dily intrap in their wiles. Adoniah did easily illude Bathsheba his mother, but so hee could not him: for hee espied out his treason, with Abiathers, and Ioabs, at the very motioning of the match, which he desired might be betweene him and Abi∣shag the Shunamite.

Verse 4. Take the drosse from the siluer, and there shall pro∣ceed a pot for the fin••r.

5. Take the wicked from the King, and his throne shall be e∣stablished in iudgement.

TAke the drosse from the siluer,] For the vnderstanding of these words, we must obserue the sense of the similitude,

which is this: euen as when the drosse is remoued from the siluer, there remaineth nothing but good and pure matter, for the finer to frame a good vessell of: so when the wicked is ta∣ken away from the King, there will be equitie and iustice, and so his throne thereby shall be established: and herein first the wicked are compared to drosse, as they are also in Ezechiel* 1.366 for drosse hath no good mettall in it, but is a kind of vnprofi∣table earth: so in them is no good to bee found, but pride, worldlinesse, &c. And hypocrisie at the best is like to drosse which is mixed with siluer: drosse will neuer be melted, what paines soeuer be taken with it; nor they humbled, or brought to repentance, what meanes soeuer be vsed with them: drosse will not serue for plate, nor be conuerted into coyne or orna∣ments: neither will they bee fitted for the worship of God, or any holy seruices. Secondly, the King is compared to a finer; for that it belongeth to him to purge away wicked persons, and redresse things that are amisse. And thirdly, the kingdome or State to fined siluer, or a vessell made therof. Now we must speake more perticularly touching the application in the se∣cond verse, take away, &c. Hee intendeth not to giue liberty to subiects at their pleasure, to banish licentious and dissolute men: for that were an intollerable presumption; but it is a di∣rection giuen to Princes to informe them of their dutie, that they ought not permit wicked men to conuerse with them, or to haue countenance from them. Dauid after a sort vowed be∣fore he came to the crowne, that he would surely abandon all impious persons, when the sword should be put into his hand, saying, A froward heart shall depart from me, I will not know a* 1.367 wicked person: for they are euery way exceeding harmefull, and pernitious to Princes, and Magistrates, by corrupting and poysoning their hearts with sinfull counsell, as did the coun∣sellors of Darius, by applauding and praising them in their faults; as did Herods flatterers, by false and malitious com∣plaints* 1.368 against innocent men: as did Doeg, and Haman, by opposing and ouerthrowing all good instructions giuen vnto them: as did Pharaohs sorcerers, and Rehoboams young com∣panions; and blemishing their honour and estimation, as Sheb∣na

did Hezekiahs; and endangering their estate by commit∣ting euill themselues, and drawing them also into it: as in this ••ext appeareth by the reason from the contrary, his throne shall be established in iudgement: as if he should haue said, Hee would be righteous, if they were expulsed from him, and his equitie and iustice would establish his throne, would bring safety, and gouernment, and kingdome, which cannot bee ex∣pected, while such pestiferous wicked persons are so intimate with him.

Vers. 6. Put not forth thy selfe before the King, nor stand in the place of great men.

7. For better it is that it be said vnto thee, Come vp hither, then that thou shouldest bee put lower, in the sight of the Prince whom thine eyes haue seene.

THe holy Ghost in these sentences calleth euery one from vaine boasting, especially before Princes, who by reason of their high places cannot abide arrogancie; and by reason of the power wherewith they are armed, will not suffer it goe vnpunished: put not forth thy selfe before the King, make no shew of any brauerie, or excellencie before a Prince▪ and stand not in place of great men, intrude not thy selfe into those roomes whereunto thou art called, but belong vnto men of greater account. The reason from the comparison of contra••y effects followeth: for it is better, &c. it is a more comfortable and commendable thing, that when thou seatest thy selfe in a low place, thou be called vp to an higher, then that when thou hast placed thy selfe in an high roome, a man of better degree or account comming in, thou bee caused to sit downe lower, and giue place vnto him: as thou by experience hast seene for to come to passe to the shame of many.

Vers. 8. Go not forth hastily to strife, lest thou know not what to do in the end therof, when thine enemy hath put thee to shame.

AS before the spirit of God hath taught vs modesty, and disswaded vs from insolencie and pride; so now hee wil∣leth

vs to take heed of contention, which vice bringeth shame as well as the other, goe not forth hastily to strife, if thou bee vniustly pursued, maintaine thy cause as well as thou canst, so that it be in equitie, and after a due manner; but bee thou not forward in molesting of others, goe not forth as assailants, and challengers, as champions vse to doe. For from them is the si∣militude taken as it seemeth: if thou must needs be a partie in suite, be the defendant, rather then hastily to contend: for it is great wisedome (if it be possible) to be at peace with all men, and to follow after peace by all meanes; which if wee cannot obtaine, let vs obserue these rules in all our controuersies: first, that the iustice and equitie of our cause appeare vnto vs. Se∣condly, that the matter for which we contend bee of moment, and such as with good warrant from God we may safely deale in. Thirdly, that wee first offer condition of peace and agree∣ment to the partie whom we are compelled to contend with, as by mouing him to compremit the matter, and refer it indif∣ferent arbitrators. Fourthly, that we ouermatch not our selues with aduersaries too strong for vs, or willingly bring the mat∣ter before corrupt and vnequall Iudges, (See chap. 17. 14. in the doctrine) lest thou thereby be brought to such extremity, that thou know not what to doe, against thine aduersarie, or in thine owne defence: and this hee speaketh, not onely because rashnesse causeth men to rush into things vnlawfull, but de∣priueth them (as it were) for a time of all their senses, in the end thereof, when the matter hath been heard, and the cause sentenced, when thine neighbour hath put thee to shame, when thine aduersarie, or the partie whom thou hast iniuriously mo∣lested, hath giuen thee the foile and ouerthrow, and hath ob∣tained of the Iudge that it bee done to thee as thou thoughtest to haue done to him, and so either put thee to pay the same charges which hee should haue borne, or suffer the same pu∣nishment which he should haue sustained.

Vers. 9. Debate thy cause with thy neighbour, and reueale not thy secret to another.

Vers. 10. Lest he that heareth it put thee to shame, and thine infamie turne not away.

DEbate thy cause with thine neighbour,] Dispute thy cause louingly with thy brother: If thy brother hath offended thee, goe tell him betw••ene him and thee alone: and reueale not the secret of another, as for the priuate and priuie offence com∣mitted by him, which is onely knowne vnto thy selfe, declare it not vnto any, if thine owne admonition may pre••aile with him.

Lest he that heare thee put thee to shame,] Lest in stead of credit which thou seekest after, thou procure vnto thy self dis∣credit from him vnto whom thou tellest the tale, who percei∣uing thee to blaze abroad the infirmitie of thy friend, will re∣pute thee a back-biter, or tale-bearer: and thine infamie turne not away, lest the leaud opinion that is had of thee, and that re∣port that is giuen ou•• of thy vncharitable dealing continue longer then thou diddest imagine, and the blot and shame thereof be perpetuall. So that they which lay open the secrets of their friends, commonly bring most and longest disgrace vpon themselues. For thereby they discouer their owne ma∣lice and vnfaithfulnesse, which is a more enormous vice, then their neighbours frailty: they breake the rule of our Sauiour, which would haue vs by loue and mercifull dealing to cure and hide our brethrens faults; they breake the noble and an∣cient rule of equitie, Whatsoeuer you would that men should doe to you, the same doe you to them: and likewise that of the Apo∣stle grounded vpon the same foundation, put them in mind to to speake euill of no man, for we our selues were somtimes foolish,* 1.369 disobedient, &c.

Verse 11. A word sitly spoken, is like apples of gold in pictures of siluer.

EVen as siluer pictures set out, or beautified with golden, or guilded apples, grapes, pomegranets, or other fruites, or

flowers, are pleasing and delightfull to the eye, both for varie∣tie of rich matter, and diuersitie of artificiall formes: So a word, sentence, or speech containing true, waightie, & whole∣some matter, and vttered in comely and decent manner, is ve∣ry wise and acceptable to a iudicious eare. Such an ornament it is, and honour for a man to order his tongue aright, when the truth in a matter of importance is garnished with wise and discreete handling, all due circumstances (of persons, time, and place, vehemence or softnes, pro••xitie or briefnes, and euery other of like nature) concurring.

Vers. 12. As an eare-ring of gold, and an ornament of fine gold: so is a wise reprouer to an obedient eare.

THe sense is, that the wise reprouer, or instructer, who lo∣uingly, and seasonably telleth a man of his fault, or dutie, is more beneficiall to the eare, and consequently to the heart and whole man of him, which is attentiue to hearken, and o∣bedient to performe, then if hee should grace his eare with an eare-ring, or bestow a rich Iewell vpon them: For the grace of Gods spirit which hee is vsed as an instrument to conferre, is farre more precious then all gold or Iemmes: and the inward garnishing is incomparably more glorious then outward dec∣king. So that good mens counsell is of no small valew and worth to good men. If our Sauiour had cloathed the woman of Samaria with cloath of gold, and hanged vpon her as many Iewels and precious stones, he had not so richly adorned her, nor brought her to that honour, as he did by that gracious and well tempered conferen••••: For what can more commend a man, or make him shine so bright, as that which helpeth to re∣moue away the ragges of his corruption, and further him to repentance, that he may bee clad with righteousnes? by this he is made acceptable to God, and godly Christians: and free from the danger of reproch, which can come from the tongue of any wicked deprauer.

Vers. 13. As the cold of snow in the time of sommer: so is a faithfull messenger to him that sendeth him.

THe inhabitants of those hot countries, vsed to coole their drinke in sommer with cold snow water, which they ga∣thered in winter, and reserued till that season. Let it not seeme strange though here mention made of snow in haruest, which if it would fail on the ground, would be vnseasonable, & hurt∣full thereunto, as wee shall see in the beginning of the next chapter: but the water thereof which is most cold, put into drinke, to coole the same, doth much refresh them that labour hotly in haruest worke: or otherwise are oppressed, and made faint with extremitie of heate: as may appeare in the 25. verse of this chapter. Now vnto snow water reserued, and thus ap∣plied, is a speedie and trustie messenger here fitly resembled: for by his good newes hee greatly reuiueth the longing and languishing mindes of those who sent him about their busi∣nesse, who during the time of his absence, through feare and doubt were almost halfe dead. For they which vse good men in their messages, or other affaires, doe commonly ••inde good successe therein: as did Abraham, and Corn••lius▪ and when Dauid heard that Ahimaas was comming towards him, hee concluded because he was a good man, he would surely bring good tidings: such will not faile to be trustie, and diligent: they will manage their affaires with wisdome, and discretion, and Gods Angels and blessings doe accompanie them, and their actions, to make them fortunate and prosperous. See chap. 13. vers. 17.

Vers. 14. Who so boasteth himselfe of a false gift is as clouds, and raine without water.

CLoudes and winde in drought, when ground chops and chawnes for want of moisture, and grasse, and corne, and the fruites of the earth begin to wither, doe put the husband∣man

in great hope that the weather wil alter, and store of raine will fall shortly; which if it come not to passe, but their expe∣ctation be deceiued, doth adde vnto their griefe through the defeatment of their hope: and so dissemblers, and such as make shew of great liberalitie, are much depended vpon for a time, and great confidence is reposed on them: but when they feed men with bare words and pretences, and neither performe a∣ny good, nor meane it, they double the sorrowes of those nee∣die people who waited for their helpe, and had rather been without their promises, then to bee nothing the better for them: for miserie is made the more miserable, when a man is gulled and illuded by deceiuers.

Verse 15. By long forbearance is a Prince perswaded, and a soft tongue breaketh the bones.

GReat personages are for the most part more vehemently incensed when they are angrie, then meaner men: be∣cause their mindes are greater, and take it for an indignitie not to be satisfied in their wils: yet by modestie, and meekenes▪ by patience, silence, and forbearance is a Prince pacified: great Rulers are appeased when they see they are not incountred: when not indutifull replie is made vnto them: when there is no dogged countenance, nor muttering language against them, and a loft tongue, milde and lowly words vttered with the tongue, breaketh the bones, ouercommeth stout and hard mindes, which otherwise would not yeeld, and asswageth the greatest rage and anger, which otherwise cannot be extingui∣shed, that is attributed to the minde which properly belong∣eth to the body, the strength of the creatures much consisting in the greatnes of the bones. It was said of Isa••ar, that hee* 1.370 should be a strong asse, or an asse of bone. It is like vnto an oyle which will not onely supple the flesh, and outward parts of the man, but soke euen vnto the very bones, and haue an ope∣ration therein. See the doctrine of the first verse of the 15. Chapter.

Vers. 16. Hast thou found hony, eate so much as is sufficient for thee, lest thou be filled therewith, and vomit it.

HAst thou obtained any thing that is pleasant and de∣lightfull, moderate thy selfe in the vse of it, eate so much as is sufficient for thee, but no more, lest thou be filled therewith, sated with eating ouermuch, and vomit it, annoying thy sto∣macke, and shaming thy selfe with the rauenousnes of thine vnbridled appetite. A measure therefore is to bee kept in all things, euen in those things which are most pleasant: for ex∣cesse will make the best things bitter and vnsauourie: For what is sweeter then hony if it be moderatly taken? yet if any eate too much thereof it causeth loathing, and casting; and so will all delights of the world which are abused aboue mea∣sure, they will bring paine and sorrow after them: too much of euery earthly thing is hurtfull, as of meate and drinke, of* 1.371 gold, siluer, and money; of garments and apparell, of plea∣sures and delights: Chap. 21. 17.

Verse 17. Withdraw thy foote from thine neighbours house, lest he be wearie of thee, and so hate thee.

THis seemeth to be a perticular application of the former precept, that as hee would not haue men to glut them∣selues in other delights which our natures doe affect: so hee would not haue vs to exceed in pressing too hard vpon, or o∣uerlaying a kinde friend: For though his table or house bee in sweetnes like home, yet if a man will haunt it without all mea∣sure, or modestie, he will make his dearest friend to whom hee was wont to be most welcome, to grow wearie in time of such a daily guest: therefore saith hee, withdraw thy foote, or as the word is, make it precious at thine neighbours house. Chri∣stians must learne not to bee burthenous one to another. It* 1.372 standeth not with the ingenuous heart of a good man so to doe: it is not agreeable to loue and charitie: it proceedeth not from prudence and wisedome: it depriueth vs of much of

our libertie and honour: it is a thing to be more glorious to bee seruiceable to our brethren, as Christ was, then to bee chargeable to them.

Verse 18. A man that beareth false witnesse against his neighbour, is a maule, and a sword, and a sharpe arrow.

A Man that beareth false witnesse] Which ••ither doth lay things to his charge as an accuser, or vndertaketh to iu∣stifie other mens false complaints by ••••s testimonie, or raiseth vp, and disperseth slanderous reports, against his neighbour, a∣gainst any man whereby his life, or limmes, or his state, or fa∣milie, or credit might be indangered, dealeth as if hee should strike his neighbour with a maule, and so knocke him on the head: or run at him with a sword, and let out his bowels, or shoote a sharpe arrow at him which will pierce deeply, and strike him at the heart: to all these three instruments of death is a malicious tongue fitly compared: For that many times it doth as much mischiefe as any of them all, because the name of a good man is as deare vnto him, as the best member of his bodie: & life it selfe is often destroyed by the virulent tongues of malicious accusers. If Naboths enemies had knockt out his braines with a club; or runne him thorow with a sword; or shot a quiuer full of arrowes at him, could they possibly haue equallized that crueltie of traducing him to be a traitor against the King, and a blasphemer of God, to the destruction of his life, ruine of his house, and perpetuall reproch of his name, if the Lord by a marueilous fauour to him, and iustice against his aduersaries, had not miraculously cleered him. See* 1.373 chap. 12. 18.

Verse 19. Confidence in an vnfaithfull man is as a broken tooth, and a hand out of ioynt.

COnfidence] Trust, and affiance reposed in an vnfaithfull man, in a dissembler, who meaneth nothing lesse, then the kindnesse which hee maketh shew of, is as a broken tooth, that

faileth and paineth him, that goeth about to chew his meate therewith, and a foote out of ioynt, which tormenteth, and dis∣sappointeth him that setteth it on the ground to go: neither can the broken tooth, or foote out of ioynt doe their office: but are vnprofitable, and painfull. A deceitfull friend then turneth to the hurt of him that dependeth vpon him: by disappoin∣ting him of his expectation, as Iob complaineth of his friends, that they deceiued him like a brooke, which is full of water in winter, when enough is to be had euery where else: but as a drie pit in sommer vtterly failing the passengers that come in* 1.374 hope to quench their thirst thereat.

And Dauid complaineth of his acquaintance that they stood farre off from him. And it was no small griefe to Paul when he had most need of helpe to be forsaken of all, and as∣sisted* 1.375 of none: and this is commonly done with some calum∣niation, or vnder colour or pretext of some desert of his, as that he was worthie to be left to himselfe: and at last such a friend turneth to be a most malitious and bitter aduersarie: as Dauid found Achitophel to be.

Vers. 20. As hee that putteth on a garment in cold weather, and powreth vineger vpon nitre: so is he that singeth songs to an heauie heart.

THe purpose of this is, to demonstrate the sweete consola∣tion and refreshing, which a wise and faithfull comforter doth minister to a pensiue and afflicted mind, and that by three comparisons: the first is warme cloathes in cold weather, where∣of euery man by his owne experience, sense, and feeling, doth know the delight and commoditie: the second is the powring of vineger vpon nitre, which (as writers say) is a matter or sub∣stance much like vnto salt, but is not salt, with holes like a sponge: it is to bee found in Iudea, Egypt, and those parts, made hard by the Sunne, which is quickly dissolued and wa∣sted by vineger, though by heate compacted together it hath the hardnes of a very stone: and as much doe the consolatorie comforts of a louing and godly friend mitigate and consume

the setled griefe of the heart. The third is musike, or melodie, it is called the singing of songs, chearing the heart in sorrow and heauinesse, as a pleasant harmonie, or well tuned dittie, sung with a sweete voyce, affecteth the care.

Vers. 21. If thine enemie hunger, giue him bread to eate: if he thirst, giue him water to drinke.

Vers. 22. For thou shalt heape coales of fire vpon his head, and the Lord shall reward thee.

THe holy Ghost in this place (as he doth expound himselfe in the new Testament, doth giue a precept for Christian charity to our aduersaries which hate vs, that we should ouer∣come* 1.376 their malice with beneficence and well doing: and to this purpose prescribeth a dutie in the former verse, teaching vs how to deale with him; and soliciteth vs thereunto by for∣cible arguments in the latter. The dutie is, that in case our ene∣mie hunger, we should feede him, &c. if hee be in any want, ac∣cording to our abilitie and opportunitie we must minister vn∣to him, denying him no helpe or coutesie at his neede: there∣fore the law requireth the same, instancing in other offices of loue and humanitie: as, If thou meete thine enemies oxe, or his asse going astray, thou shalt surely bring it backe to him againe:* 1.377 if thou seest the asse of him that hated thee lying vnder his bur∣then, and wouldest thou forbeare to helpe him? thou shalt surely helpe him.

The arguments are two: the first from the end: the second from the effect. The end is that we may reconcile him to vs, if it be possible; and winne his loue, by powring coales of fire on his head, by heaping vp many benefits vpon him: For it see∣meth to be a comparison taken from founders, or casters of mettall, who by adding too much fuell, and making a great fire, will make the hardest iron and steele at the last to melt, and become liquid: and if there be any mettall of ingenuiety and good nature in such foes: if they be not wholly made of drosse, they will be pacified, and will not after so many & great good turnes continue implacable. Euen that waiward Saul,

whose heart was very much obdurate with hatred, enuie, and malice against Dauid, was for the time mollified, when he saw that he spared his life.

Hauing such an aduantage to slay him, and onely cut off a piece of his coate, when he might with as much ease haue cut off his head: this kindnesse of Dauids did so affect Saul, and wrought vpon him, that hee called him his sonne now, whom before he proclaimed a traytor, and prayed to the Lord to re∣compence vnto him the goodnesse which he had shewen vn∣to him, whereas formerly hee desired nothing but his ruine and destruction. All good meanes therefore are to be vsed, to make our enemies to be better minded toward vs, whatsoeuer the successe be: let our fire of goodnesse be as great as we can make it: for that we know not what they may proue, whether leade, or tinne, or brasse, or siluer, or gold, &c. vnto this we are perswaded by the Prophet, saying, Seeke peace, and follow after it, pursue it with patience, long sufferance, forbearance, with pai••es, charges, and all testimonies of our desire of their good will, and care of their welfare. For now notwithstanding va∣riance continue betweene vs, yet wee shall be freed from the burthen and blame thereof, before God, men, and Angels, and in our own consciences, & theirs also: and this is an excellent armour of defence, and w•• may be assured of protection and safetie against their malitious and mischieuous practises. The effect of this louing behauiour toward our enemie, is the re∣ward to be expected from God, the Lord shall reward thee, we shall bee no losers, although our enemies remaine obstinate, and not able to requite vs: if froward men will not respect the mercie or courtesie that hath been shewed to them, the faithfull God will reward the obedience that hath been yeel∣ded to him: for the more remisse, or insufficient men be to re∣quite any good seruices, the more prest and ready the Almigh∣tie will be to recompence them for it: we haue good securitie for this, the Lord Iesus hath giuen his word for it: Loue (saith he) your enemies; doe good, hoping for nothing againe, and your* 1.378 reward shall be great, and ye shall be the children of the highest: for he is kinde to the vnthankefull and euill.

Vers. 23. As the north wind driueth away raine, so doth an an∣gry countenance a backbiting tongue.

AS the north wind,] Often, and for the most part driueth a∣way* 1.379 raine: the Hebrew word saith, grieueth, vexeth, or molesteth raine: for we so finde it in the 26. chapter, vers. 10. the great man molesteth all: it is a catachresticall and impro∣per speech: for griefe befalleth not vnsensible creatures, yet there may be a Metaphor in it: for that men will shunne the place and companie wherein they are grieued and vexed. The truth of this Protesis, or former part of the similitude wee see verified by experience. For it is cōmonly fair weather, though cold, when the wind sitteth in the north: notwithstanstanding that there was a north-west wind, which by reason of the situ∣atiō of the Mediterranean sea ingendred raine, & gathered the clouds together, so doth an angry countenance, the slanderous tongue, in like maner a frowning look, which argueth dislike, and discontentment, and is a signe of anger, silenceth, and ex∣pelleth him that with his tongue is giuen to slander, and back∣bite others. For the best way to bee rid of tale-bearers, and all other sinfull men, is, to discountenance them: for this will* 1.380 discourage them from comming to vs at all, when they shall see themselues no better welcome: or if they should come, they would not be in hast to open their packes of newes, when they perceiue their reports to be no better regarded: and let them speake what they will, and what they can, yet wee shall not be annoyed with the infection therof, so long as we giue so little countenance to their backbiting.

Vers. 24. It is better to dwell in the corner of an house top, then with a contentious woman in a wide house. See chap. 21. 9. &c. 19. 13.

25. As cold waters to a wearie soule, so is good newes from a farre countrie.

AS cold waters,] When they are drunke, especially in the heate of sommer in those hot countries, doe greatly re∣fresh

and comfort a wearie soule, the person wearied with la∣bour and trauell, and by that meanes also waxen drie and thir∣stie, so is good newes, touching his owne estate, or friends, or the Church of God, or the publike state wherin he liueth, from a farre countrey, and from neere also: but principally when a good message commeth from places remote and furthest di∣stant, it is the more acceptable and welcome, because men can∣not heare from them euery day, or often, which causeth more doubt and feare, touching the estate of matters there: and therefore good newes from thence is also the more gratefull, because it hath been long and earnestly looked for, and desi∣red: for whatsoeuer the heart doth much desire, the eare will at any time most gladly heare of: if Iacobs sonnes had brought him home as many pieces of gold, as they did graines of corne, they could not haue reioyced his spirit so much as they did by assuring him that Ioseph was aliue in Egypt.

Vers. 26. A righteous man falling downe before the wicked, is as a troubled fountaine, and corrupted spring.

A Righteous man falling downe before the wicked,] Either consenting with him in any sinne, or through cowar∣dize and feare desisting from any good and necessarie dutie, or doing any thing in his presence, or which may come to his knowledge, that is scandalous or offensiue: (for all this is meant by falling) is as a troubled fountaine, is disgraced, and defaced, as the cleernes & sweetnes of the wel is by grauel and other such things when they are stirred vp: for euery mans na∣turall corruptions be as mire in the bottome of a good well; and wicked mens seducements to euill, or insultations ouer them for their faults, are as beasts feet trampling in good wels, or a corrupted spring, whereinto filth, carrion, or poyson is cast to infect the same: for a godly man swaruing and erring from the right way is very obnoxious, and apt to doe hurt by his erroneous speeches, when he vndertaketh to maintaine an er∣rour: his examples, and actions in that which is not warranta∣ble by the word of God, and a good conscience, sway very

much with others to be of his iudgement and practise. When the subtill Iewes had drawne Peter into dissimulation, Barna∣bas quickly followed, and then many others one after another:* 1.381 and if Paul had not speedily addressed himselfe to helpe to cleanse the fountaine, there would haue been much muddie water drunken in Antioch. Wherefore it is a great disaduan∣tage for godly men to discouer their infirmities in the eyes of Gods enemies. What a blemish was it for Abraham to bee found equiuocating and dissembling in a matter of such con∣sequence, of that Heathenish Pharaoh? what an vncomforta∣ble case was it for Samson to be taken of the Philistims in an whore-house? if it be wished that the afflictions of Gods peo∣ple should not be heard of in Gath, it is to bee lamented that their sinnes should be seene there.

Verse 27. As it is not good to eate much honey; so for men to search their owne glory is no glory.

AS it is not good to eate much honey,] Though honey mo∣derately taken be wholesome food eo bee eaten, yet to eate too much is not good, lest thou surfeit through the ex∣cesse thereof, and be driuen to vomit thereby. See the 16. verse of this chapter.

So for men to search their owne glory,] To seeke praise, glo∣ry, commendation, and preferment to themselues, is not glory, is not profitable nor honourable, but rather base and contemp∣tible; yea a dishonest and wicked thing: to enioy any of these vpon due cause, is a testimonie of Gods fauour, and a blessing vpon well doing; but studiously to affect them, and ambiti∣ously to hunt after them, is a note of pride, and apparant testi∣monie of vaine-glory; and the more men labour for them, the more vnworthie they are of them. None of the trees so gree∣dily longed after soueraigntie, and to bee Prince among the rest, as did the Bramble: humble men desire rather to doe that which may deserue praise, then to bee magnified and praised: and therefore as selfe-liking, and desire of estimation aboun∣deth,

so that vertue of true humility is wanting, yea and faith also is wanting: as our Sauiour saith; How can ye beleeue that seeke honour one of another, and seeke not the honour that com∣meth* 1.382 of God.

Vers. 28. He that hath no rule ouer his owne spiri•• is as a ci∣ty broken downe, and without walles.

HE that is not able to gouerne his mind, and to keepe vn∣der his affections, but letteth the bridle loose thereunto, is as a city broken downe, and without walles, being not able to resist any assault, but lieth open to the spoyle, the enemie may come in at his pleasure, sacke it, and burne it, and put all the in∣habitants to the sword: in such an estate are they which are ruled by their lusts and passions, being not fenced with the wall of the feare of God: they are exposed to the tentations of Satan, and to the fraud and illusions of wicked men: they are not able to withstand any wicked motion of their owne sinfull hearts, or the rage of their vnrulie tongues; they are taken cap∣tiues and become bondslaues to euery noysome and damna∣ble vice, whereunto the procliuitie of their fleshly nature car∣rieth them: whether it be to railing, or quarrelling, or inconti∣nencie, or couetousnesse, or fraudulent dealing, or lying: eue∣ry vile affection and lust, will carrie him headlong with vio∣lence into all mischiefe and misery: as wild and fierce horses wanting guidance, oftentimes runne away winh a coach, to the danger of all their liues that sit in it.

CHAPTER. XXVI.

Vers. 1. As the snow in sommer, and raine in haruest are n••t meete so honours is not comely for a foole.

AS snow in sommer, and raine in haruest, As snow and raine doe not agree to those seasons, nei∣ther did either of them vse to fal at those times in those countries: for it was a miracle to haue* 1.383 raine in wheat hauest▪ so honour is vnseemely for a foole, so are titles, praises, and promotions vnfit for wic∣ked persons, because they should be the rewards of wisedome, and vertue. Snow is not agreeable to sommer, seeing through the extreme coldnesse thereof it hindreth the ripening of the corne; likewise raine is not welcome in haruest, for as much as through the moystnesse thereof, it hindreth the inning of the fruites of the earth: in like manner, honour is not meet for a foole, in this respect, that hee is vnworthie of it, reproch and punishment is more proper and due vnto him: and in this re∣spect, because he is vncapable of it: all the preferments in the world cannot make a sinfull person truly honourable▪ no more then a gold ring in a swines snout can make her gorgious and beautifull: they doe no more adorne him in wise mens eyes, then a call mans apparell ••oth become a little boy: and in this respect, because they are hurtfull vnto him, making him proud and high minded, and breeding a dangerous timpanie in his heart, & publishing to the world his follie & vilenes, as being thereby set on an high stage that all his misbehauiour may be gazed at, and looked vpon by euery man: and lastly in this re∣spect, that his honour conferred vpon him, and hee thus lifted vp with honour, or rather the picture of it, is made pernicious and noysome vnto others, by his insolencie and fiercenesse, and manifold abuses of his authoritie.

Vers. 2. As the bird by flying, and the swallow by flying doe escape: so the curse that is causelesse shall not come.

AS the bird by flying,] As the setting of lime-twigs or sn••res, the throwing of stones, the shooting of arrowes or other shot, seldome hurt the swallowes, or other birds that are on wing, or in their flight: but all such attempts are fru∣strate, and take none effect: so the imprecations and maledi∣ctions, the accusations and complaints, the slanderous reports and bruites which are directed against harmelesse men, and without desert, shall not come, shal take no place to hurt them. Men set nets, and prepare grins, and vse other deuices against the poore fow••••s who haue not wronged thē; but very often they lose their time & labour: for the birds haue no harme, but saue themselues, and escape away by flying, and fly away so fast, as the bird-catchers cunning cannot ouertake them: in like manner it commeth to passe, that mouthes that are full of curses, obloquies, striuing to hurt their betters without cause, are defeated of their expectation and desires: for the goodnes of God which is very succourable, serueth for feet and wings to his seruants that are wrongfully traduced, which will neuer permit an euill tongue to hurt an innocent and righteous man: For God is as prouident for the name of his people, as as he is for their life and estate; and doth as well ward off the pernicious words of foule mouthes, as hee doth the cruell strokes of violent hands. Eliphaz promised to Iob, and all o∣ther godly men, safety from this danger, saying; Thou shalt bee hid from the scourge of the tongue; neither shalt thou bee afraid* 1.384 of destruction when it commeth. Our Sauiour pronounced his Disciples blessed, and willed them to reioyce, when men speak* 1.385 all manner of euill against him for his name sake falsly. Ieremiah said, Though hee neither lent on vsurie, nor borrowed on vsurie,* 1.386 yet euery man cursed him: yet what was he the worse? Simeo•• telleth Marie that our Lord Iesus Christ should bee a signe to be spoken against, but what was he the worse? Iezabel inueigh∣ed bitterly against Eliah, threatning him, and that with an

oath, that hee should not liue three daies to an end: but what ••as he the worse? yet deserued curses and threatnings vpon due cause are perillous and powerfull, and worke many ••mes the bane and ruine of them that are smitten with them▪ when God in his displeasure saith Amen vnto them: the two Cap∣taines* 1.387 with their fifties that were sent to take Elijah, had this verified vpon them, to their woe: and so had the boyes which mocked Elisha; and many others in the scriptures.* 1.388

Vers. 3. A whip for the horse, a bridle for the asse, and a rod for the fooles backe.

A Whip for the horse,] To incite him, and make him runne swiftly forward in the battell: for the speciall, and al∣most onely vse of horses in those parts, and at those times (for ought we reade) was for warre: and in stead of spurres which are amongst vs, they carried a whip in their hands: according as horses imployed in our countries for plough, and cart, and such like seruices, will not draw laboriously enough, vn∣lesse they bee remembred now and then with smarting lashes: a bridle for the asse, to rule and direct him in his way: for those they vsed in iourneyes to trauell with: this simple creature when he carrieth a man on his backe, would goe out of the right way very often, vnlesse hee were by him guided and or∣dered by a bit: and a rod for the fooles backe, that is, chastise∣ments and corrections appertaine to wicked and witlesse fooles, and that for two causes; the one to stirre him vp, if it be possible, and prouoke him to goodnesse; the other to re∣straine him as much as may be, and detaine him from sin: for the bruit beasts are not harder to bee gouerned, then wilfull, and vnteachable men are. Vaine man (saith Zophar) would bee* 1.389 wise, though man be borne like a wild asse colt. Masters and Pa∣rents finde this true in their families; and so doe Magistrates in the Common-wealth, and Ministers feele it in the Church, and God taketh speciall notice of it.

Verse 4. Answere not a foole according to his foolishnes, lest thou be like him.

ANswere not a foole in his foolishnesse,] In talke, and speech betweene thee and him, deale not with him according to his sinfull vaine and manner: if he scoffe, fa••l not thou to scur∣rility: if he raile, fall not thou to reuiling: if he rage break not thou into passion: after whatsoeuer manner hee diso••dereth his tongue, imitate him not, conforme not thy selfe to his vaine ••angling, lest thou be like to him, lest by following his ex∣ample, or incurring the opinion of follie, thou corrupt thy heart, abuse thy tongue, or blemish thy estimation, as hee doth his: for great circumspection is to be vsed in dealing with rude men, for obseruation of time, and place, matter, manner,* 1.390 and measure of speaking. Hezekiah commanded that no an∣swere should be made to railing Rabsekah. Saint Peter would haue vs in this case to follow Christ his example, Who when he* 1.391 was reuiled, reuiled not againe: when hee suffered, hee threatned not, but committed it to him that iudgeth righteously. And therefore admonisheth vs not to render euill for euill, or railing for railing, but contrariwise to blesse.

Vers. 5. Answere a foole according to his foolishnesse, lest he be wise in his owne conceit.

IT seemeth to the first view that this sentence is contrarie, and meerely contradictorie to the former, that being heere commanded, which is there forbidden: but vpon further in∣quirie, wee shall finde that they very well accord, without all manner of opposition, if it bee obserued that there are two kinds of answering; the one in follie, to fashion ones selfe ac∣cording to the fooles course; the other vnto follie, to let the foole know his absurditie: Answere a foole according to his follie, either by reprouing, or confuting him, or shewing him the danger of his sinne; or affrighting his heart with the iudg∣ments of God, lest he be wise in his owne conceit, lest by concei∣uing

error to be truth, he remaine ignorant: or fantasying his speech to be excellent, he wax proud: or imagining his neigh∣bour not to be able to replie, he grow the more insolent. Mi∣caiah would not answere the Prophets according to their* 1.392 follie: but he did not let them passe without an answere, and such as was for their perpetuall reproch. Paul would not an∣swer Festus according to his folly, when he said hee was mad:* 1.393 but he soundly refuted him with his sober and modest spee∣ches. Abigail did not answer Nabal according to his foolish∣nes in his drunken mood, whilest he was rauing against Da∣uid but she made him vnderstand on the morrow, what mis∣chiefe his sollie had like to haue brought vpon himselfe, and his familie; which killed his heart, and stroke him as dead as a* 1.394 stone.

Vers. 6. He that sendeth a message by the hand of a foole, cut∣teth off the feete, and drinketh violence.

HE that sendeth a message by the hand of a foole,] Which committeth an errand, or any other businesse to a foole, to one that wanteth wisedome, and honestie: For by the hand of any, is an Hebrew phrase commonly for parties imployed in matters, is as vnwise in that behalfe, as hee that cutteth off the feete of the messenger whom he sendeth: meaning that he doth depriue himselfe of the meanes whereby his purposes should be performed. Wisedome, to manage a mans affaires, is as needfull as legges and feete to carrie one vnto them: and therefore it is all one, in respect of the successe, to send a mes∣senger that hath no legges, or hauing some, to saw them off, and to imploy him that is voide of iudgement, discretion, and faithfulnes.

And drinketh violence] Procureth as much sorrow, and dis∣contentment to himselfe, as if he were violently abused, and should be compelled to drink nothing but that which is both vnpleasant, and vnwholsome, offending his stomacke, and op∣pressing of nature. See chap. 10. 26. in the Doctrine.

Vers. 7. As the legges of the lame are not equall: so is apa∣rable in a fooles mouth.

A Foole is fitly in this verse resembled to a lame man: for euery foole halteth downe right in his vnderstanding, or behauiour, and the words also vttered by a fooles mouth are aptly compared to his legges, which are withered, and feeble, vnequall, and vncomely. For indeede all good speeches doe limpe in wicked mens mouthes: as appeareth chap. 17. 7. they are not sutable to themselues: they affirme that now, which they will deny anone, and so contrarie. There is no constancie in their mouthes (saith the Prophet) for within they are very corruption: sometimes they blesse: sometimes they curse: sometimes prayers are in their lips, sometimes oathes and im∣precations, which S. Iames condemneth: sometimes commen∣ding* 1.395 religion, and good men: sometimes railing at, and in∣ueighing against both: sometimes they haue the words and texts of the Scripture in their mouthes: sometimes they belch thereout wanton, filthie, and ribaldrie speeches. And as there is no harmonie, or good agreement in their speeches: so their most plausible words, and those whereby they make some semblance of religion, are grossely thwarted▪ and crossed by their actions: They professe (saith S. Paul) that they know God, but by workes they denie him, and are abominable and disobe∣dient,* 1.396 and to euery good worke reprobate. And the Prophet Isaiah teacheth that their hearts neuer keepe pace with their tongues, whilest their tongues are talking of any thing which is good: alway when the one commeth one way, the other* 1.397 goeth another.

Vers. 8. As he that hideth a stone in a sling: so is he that gi∣ueth honour to a foole.

AS hee that hideth a stone in a sling, or engines whereout they were wont to shoote great stones, for the battering of walles or cities: as if hee should say, In like manner as hee

which doth bring shot for ordinance, which by the discharge thereof, will doe much mischiefe; or doth furnish a brainsick, or madheaded fellow with weapons, doth indanger many, and is the cause of all the hurt that shall be done by that stone, bullet, or other mortall weapons, which he hath so vnaduised∣ly deliuered out of his owne hand, into the hand of such a mad or malitious fellow: so doth he which giueth honour to a foole, that promoteth to office such as are worthlesse, and altoge∣ther vnfit for the same, is after a sort accessarie to al the harmes which they doe: For as their wils and purposes are corrupt, and naught, so hath he been a meanes to helpe them to power to accomplish the same: this his act hath drawne his hand to the defence of euill causes, to the receiuing of bribes, to the peruerting of iustice: to the discountenancing of good, to the incouraging of the wicked, and to all the villanies which they shall commit. Saul put a stone into the sling, when hee put that currish Doeg into office, and accordingly gaue coun∣tenance vnto him: and so did Ashuerosh when hee aduanced Haman that cursed Amalekite.

Vers. 9. As a thorne going vp into the hand of a drunkard: so is a parable in a fooles mouth.

THe wicked foole may very fitly be compared to a drun∣kard: for as a drunkard for a time wanteth the vse of rea∣son; so is he commonly void of grace, and good discretion: a parable, or wise saying, in such a fooles mouth, may also be very well likened to a thorne going vp into the hand of a drun∣kard, hee both hurteth himselfe therewith, or pricketh those that are about him: so doth this vaine and impious foole, the best sentences which hee vttereth: For when wicked men vse good words, they commonly tend to some mischiefe: as did Caiphas by his prophecying perswade to put Christ to death:* 1.398 so S. Peter accuseth the prophane hypocrites of his time, for wresting Pauls Epistles to their owne destruction.

Vers. 10. The great man molesteth all, and hireth the foole, and the transgressor.

THe great man] Which hath power, and dignitie, and no goodness••, molesteth all, oppresseth, and vexeth all his vn∣derlings, caus••••g them to groane vnder th•• burthens which he laieth vpon them: and to the same end, and the better to bring his purposes to passe, he hireth the foole, and the transgressor, giueth entertainment, wages, countenance, and offices to the worst sort of men, t•• haue them his agents for information, for counsell, for pr••ie•••• so ••x••••ution of all their detestable de∣signem••nts: so did A〈…〉〈…〉ech for the bloudy massacring of* 1.399 h•••• innocent ••••••thren: •••• did ••ez••bel for the taking away of ••e life of Naboth: so did the corrupt gouernours in Iudea be∣fore* 1.400 ••er••miah: so did those rauenous oppressors in the time of Zephanie. And how could Saul, after he became a persecu∣tor* 1.401 of Dauid and good men, haue missed his Balliefe Doeg?

Vers. 11 As a dogge returneth to his vomite: So a foole re∣turneth to his follie.

SOme sinners are like to dogs in barking: some in biting: some in properties: but a backslider is like vnto them in their most beastly qualitie, euen in taking vp their vomite: For the dogge feeling his stomacke surcharged goeth to the grasse, and casteth vp that which troubleth him: but after∣wards delighted with filthie things, returneth, and taketh vp that as good, which before hee had cast out as euill, and so like a filthie beast as hee is feedeth himselfe with his owne filthi∣nesse. After the same manner the reuolter feeling his consci∣ence burthened with sinne, by the knowledge of the good word of God, though not with the conscience of it, and be∣ing moued therewith, laieth aside his iniquitie for a time: but being set vpon afresh by his owne concupiscence, and taking pleasure in that which is vile and loathsome, returneth backe to his old euill course, and is againe intangled with his first

vncleannes, which to doe is a most grieuous, dangerous, and deadly transgression: for all the first sinnes of such a man re∣maine still vpon the score, because howsoeuer there were shewes of repentance in him, yet there was nothing indeed but guile and hypocrisie▪ and ••t is to bee found by all experi∣ence, that he groweth worse and worse, and that his latter end is much more wretched then his beginning. Apostaters are of all other men the most dangerous and hurtfull persons to Gods people. Achitophel, Ioa•••• and ••udas are noted to be tre∣cherous and most notorious malefactors. The diuel hath more power ouer them, their owne guiltinesse doth gnaw their con∣science,* 1.402 and much i••bitter them: they are lesse carefull of re∣pentance, when they trample on the medicine that should heale them, and at last the iudgements of God will fall most heauily vpon them.

Vers. 12. Seest thou a man wise in his owne conceit? there▪ is more hope of a foole then of him.

SEest thou, Dost thou know by familiar acquaintance, or conuersation, or by any testimonies a man wise in his owne conceit? that is opinionate of his owne wisedome, and his car∣nall mind is lifted vp with conceit of his owne vnderstanding, as one looking in a glasse, should dote vpon his owne perso∣nage or beautie, there is more hope of a foole, there is greater likelihood that an idiot, or naturall, may be brought to learne, practise, or receiue good, then this glorious selfe-liker: for the insufficiencie of the one groweth from want of naturall ca∣pacity; of the other from pride, sinfulnesse, and abuse of wit: God correcteth the one indeed with a sharp rod, and yet there is hope of his pitie and compassion toward him: for his com∣miseration is most in greatest miserie: but hee plagueth the o∣ther most grieuously in wrath, being prouoked thereto by his due deserts. Wherefore of all fooles conceited fooles are the most lamentable; as Christ said to the Pharisees, If yee were* 1.403 blind▪ ye should haue no sinne, but now ye say, we see, therefore your sinne remaineth. For what are their guides, but blindnesse of

mind, hardnesse of heart, pride, lust, and Satan? and what sinne almost are they freed from him? are they not impudent? are they not despisers of all good instructions? are they not con∣temners of God and his ordinances? As were also the Phari∣sees and Lawyers, who reiected the counsell of God against them∣selues,* 1.404 and would not bee baptized of Iohn? And what iudge∣ments may they not looke for? when woe is denounced against them by name; when God is their enemie, when damnation* 1.405 is their portion.

Vers. 13. A slothfull man saith, there is a Lion in the way, a Lion in the streets. See chap. 22. 13.

14. As the doore turneth on the hinges: so doth the sluggard on his bed.

AS the doore,] Or gate of an house, turneth on his hinges, and hookes whereupon it is set, and yet is not carried out of it place, but there hangeth still; though somtimes it be mo∣ued to one side, and somtimes to another: euen so the slug∣gard fastened to his bed, sometimes rolleth to this side, and sometimes to that, often purposing to rise, but still lying still and taking his ease, he would neuer fall off those hookes, vn∣lesse hee were lifted off, or by compulsion knocked off: if the authority of superiours, or hunger, or meere necessity did not rouze him vp, he would gall his side with beating vpon the sheets, and wearie himselfe with tossing vp and downe, before he would rise. Such an iron strength hath the sinne of sluggish∣nesse, to hold men fast when they are set vpon it.

Some other kind of sluggards are as fast tied to other vices: some are in thraldome to their bellies for tipling, and good cheere: some to their games and sports: some to this plea∣sure, and some to that; though they rise sooner then the other, yet they are no better occupied then if they were in their beds: but worse a great deale many of them; and yet are so in the power of their sinne, that nothing can draw them out of the same, but onely the vertue of Gods spirit, if euer it bee besto∣wed vpon them.

Vers. 15. The slothfull man hideth his hand in his bosome, and it grieueth him to bring it to his mouth. See chap. 19. 24.

16. The sluggard is wiser in his owne eyes, then seuen men that can render a reason.

THe sluggard is wiser in his owne eyes,] As he himselfe thin∣keth of himselfe, hee hath that imagination in his owne mind, and is not so indeed, then seuen men, then many others, that can render a reason, of the things they doe or speake: and it may as well be translated tending to the same purpose, that returneth sage counsell, that giue prudent answeres to those* 1.406 that aske their aduice, and can sufficiently confirme and iusti∣fie all that they say: for idlenesse maketh men very proud, notwithstanding that their braines thereby bee much dulled: their vnteachablenesse conuinceth them of this; for they will learne of no man, their contempt doth also manif••stly argue it: for they will censure euery man. It was said concerning So∣dome, that this was her iniquitie, Pride, fulnesse of bread, and* 1.407 abundance of idlenesse was in her, and in her daughters. On the contrarie side, faithfull diligence in a good calling, by Gods blessing, is a meanes of great humility.

Verse 17. Hee that passing by medleth with strife that be∣longeth not to him; is as he that taketh a dog by the eares.

HE that passing by,] Occasionally where men contend, and hath no calling to the place, especially to the businesse, and medleth with the strife that belongeth not vnto him, is an∣gry, and beginneth to chide and brawle for another mans cause, or interposeth himselfe into matters wherein hee is not interested, is as he that ta••eth a dog by the eares, and thereby prouoketh the dog to take him by the hand, or by the throat: for he putteth himselfe in danger of his teeth; and so busie bo∣die agents in other mens quarrels, doe many waies indanger themselues, thrusting themselues into troubles, and into suites, and incensing many to bee their enemies, with whom other∣wise

they might haue liued peaceably: for they that enter strife without calling, do commonly hazzard themselues into trou∣ble without comfort: as Iehoshaphat, hauing taken part with Achab, had felt to his woe, but that the Lord was very merci∣full to him; but wee must vnderstand that Salomon doth not taxe such as doe labour to accord those that are at debate: but which maketh himselfe a partie, and maintaineth one side against another, which commeth not with water to extinguish the flame of discord, but with fuell and b••llowes to feed the fire, blow the coales, and encrease the heate of variance be∣tweene them.

Vers. 18. As a mad man that casteth firebrands, arrowes, and death.

19. So is he that deceiueth his neighbour, and saith, Am I not in sport?

AS a mad man,] Which is depriued of the vse of his vnder∣standing, and is carried with rage and furie, casteth a∣broad, and at other men, firebrands, arrowes, and death, all manner of things which come to his hand, that may doe hurt to others, euen to the losse of their liues: for furious persons haue a great longing to shead blood, and to kill: so is hee that deceiueth his neighbour, the cogging iester, or sporting com∣panion, doth those deeds, or vttereth those words that pierce his neighbour or friends vnto the heart: but he couereth him∣selfe so vnder the pretence of mirth and pastime, that if he bee called into question for it, his answere is, I did it, or spake it but in iest. And thus the mirth of wicked men is vsually mixed with mischiefe. It was a matter of sport to Abner, to see men draw their weapons to sheadding of one anothers blood: Let the young men (saith he to Ioab) arise and play before vs, and* 1.408 they ••••ught euery one his fellow by the beard, and thrust his sword into his side: the good fellowship of many of them is lit∣tle better then horse play: they strike at one anothers credit as much as they can, and studie to make them be derided as much as they may: and so they doe for their bodies, though quaf∣fing,

and answering of healths would destroy health, and ex∣tinguish life, yet they hold them vnto it, they must doe them their right: and so they doe to their estates: though the losse of their money were the ouerthrow of their fam••lies, yet it is no discourtesie to draw them into companie, where they may hazzard all, and who will be more willing to winne it then themselues?

Vers. 20. Without wood the fire is quenched, and without a tale-bearer strife ceaseth.

EVen as fire is maintained by wood, coales, or such like matter: so is commonly contention and strife nourished by an euill tongue: wherefore as without wood the fire goeth out, so (saith this text) where there is no whisper, will strife cease: For contention is a fire, backbiters are fuellers, which take it for their office, and worke to expell and keep away bro∣therly loue from among men: such in••eudiaries they are, that if it were in their power, would set the whole world on fire, and doe preuaile. For the tongue (saith S. Iames) is a fire, and a* 1.409 wo••ld of iniquitie, it setteh on fire the whole course of nature. See chap. 16. vers. 28. both in the text, and doctrine.

Verse 21. As coales to burning coales, and wood to fire: so is a contentious man to kindle strife.

AS the former sentence declared the meanes whereby strife may be appeased, and that is the remouall of whis∣perers, make-bates, back-biters, and tell-tales: So this shew∣eth the spring from whence contention floweth, whereby also it is increased, and groweth greater and greater, and that is the contentious person. For as coales being put to coales on the fire, and new wood added to that which was there before, augmenteth the heate, and maketh the flame greater: so the wrathfull quarrelsome person, maketh him to bee furious which was before but a little moued with anger, and a little quarrell to grow to a great broyle: for one sinfull man is apt

to corrupt many. Corah, Dathan and Abiram being but a few, (and one of them also at the first set on the other) did draw more then a few into the conspiracie against Moses and Aa∣ron. We reade nothing worth noting in Sheba, but onely that he was factious, longing for turbulencie and combustion; and yet that base wretch could worke vpon a multitude, to cause them to cast off their Soueraigne. It appeareth that traiterous Iudas did onely mutter himselfe against the honour that was done to Christ, by the oyle powred on his head: but that hee had also kindled the rest of the Disciples to ioyne with him therein.

Verse 22. The words of a tale-bearer are as strokes, and goe downe into the inner most parts of the belly. See chap. 18. 8.

Vers. 23. As a potsheard couered ouer with siluer drosse: so are burning lips, and a wicked heart.

AS a potsheard couered ouer with siluer, is but a base and contemptible piece of earth: For of what value is a pot∣sheard? or what excellencie is in drosse, though perhaps the vnwise man be deceiued with the shew thereof: for all is not gold y^t glistereth: so are burning lips, fauning lips, hot, and great words of loue and friendship, and a wicked heart, a heart that mindeth nothing lesse, thē that which the speeches make shew of: an heart that nourisheth enmitie, while the tongue preten∣deth great good wil & liking. So that hypocritical dissemblers be naught on both sides: for that which is best in them, their very guilding, is but imaginarie: that which seemeth such pretious mettall in many mens eyes, will proue plaine drosse, if it be brought to the touchstone: as that which they thinke is putrified and corrupt, so is that which they doe, and so is all that they say. The sepulchers of dead men, though they con∣taine rottennes and filthinesse within; yet may haue costly matter without, as Marble, Iet, or richer stones: but these dis∣sembling mates haue but painted painting vpon them, their very colours are counterfeit.

Vers. 24. He that hateth dissembleth with his lips, and laieth vp deceit within him.

Vers. 25. When hee speaketh faire beleeue him not: for seuen abominations are in his heart.

IN these two verses, and the two next following, hee liuely describeth a malitious caitife, who is his crafts master in practising of mischiefe. First hee doth declare his fraudulencie and guile, in these two verses: and secondly doth foretell the crosse, and vnsuccesfull euent thereof, in the two next. Touch∣ing his guile, hee sheweth what he doth pretend, and likewise discouereth what he doth intend: His pretence is kindnesse and amitie, he dissembleth with his lips, and faineth himselfe to be another manner of man then that hee is: and of such the Prophet speaketh, saying, They speake vanitie one to another,* 1.410 flattering with their lips, and speake with a double heart. Hee doth not only imagine euill, but waiteth his time and oppor∣tunitie to performe it. See examples hereof in Kain, Ioab, and Iudas When he speaketh faire, when he most courteously salu∣teth thee: when he protesteth what great account he maketh of thee: when hee promiseth fauours, and the best offices hee can performe vnto thee, beleeue him not, be not confident of him, trust him not too farre, come not into his danger, expose not thy selfe into his hands: For it is not the want o•• charitie, but the vse of wisedome, to be warie of an aduersarie, especi∣ally which maligneth thee for thy goodnesse: For if he persist* 1.411 in his euill and be not conuerted vnto God, he cannot ••ound∣ly be reconciled to thee, and his glozing speeches be no testi∣monies of his good meaning: but gi••••es and traps whereby he may catch thee more easily at 〈…〉〈…〉ge, and effect his owne purpose. If Abel had knowne Kaines minde when hee spake to him to walke in the fields, he would haue been better aduised before he would haue gone out: For there are seuen abominations, a great number of villanous thoughts and pur∣poses in his heart, in his minde, and that also with the consent

of his will and affections: he is plotting some mischieuous at∣tempts, and greatly desireth the effecting of them.

Vers. 26. Hatred may be couered by deceit: but the wicked∣nes thereof shall be shewen to the whole congregation.

HEre he beginneth to shew the euill speed of the dissem∣bler in his malitious and guilefull behauiour, and that is the detection of his venomous hart, and of that poyson which he hath so artificially couered, but the wickednes of his hatred shall be shewen to the whole congregation, the world shall see to his ignominy and reproch, what •• malignant minde hee hath borne, and what a craftie hypocrite he hath been: For they that nourish any sinne in their soules, may looke to haue it breake out at last to their shame. One occasion or other will winde them into lewd practises, as traiterous Achitophel had a baite laid for him, by Gods prouidence, in Absaloms con∣spiracie: And so had treacherous Ziba also: and Gods iudge∣ment will bring sinne to light, either while the sinner liueth, or after he is dead: either amongst men in this world, or be∣fore Christ at the iudgement seate of God.

Vers. 27. Who so diggeth a pit shall fall therein: and hee that rolleth a stone, it shall returne vpon him.

ANother, and more grieuous plague that shall light vpon the politike and craftie enemies of Gods people, is the woe that they worke to themselues, all that they haue been deuising against others, returneth vpon their owne heads: He that diggeth a pit, to take his innocent and godly brother in, is as if he were a wilde and hurtfull beast: (for the similitude is taken from hunters) shall fall therein, through Gods iust iudgement shall be taken in the same snare: He that rolleth a stone▪ or casteth it vp to the end it might fall vpon his neigh∣bours head, it shall returne vpon him, it shall descend with violence vpon his owne pate: For they that goe about iniu∣riously

to hurt others that feare God, do most harme to them∣selues: they bring molestation to their brethren at the first; they trouble others with the smoake, and burne vp themselues with the flame. Who is ignorant of examples which make this manifest? Dauids enemies; Daniels enemies; Haman, and ma∣ny* 1.412 such others, haue their names still hanging on the gibbet: one canot trauell in Scriptures, but hee shall see how, and for what cause such a fearfull execution was done vpon them.

Vers. 28. The deceitfull tongue hateth him whom it goeth a∣bout to afflict, and worketh ruine by a flattering mouth.

THe deceitfull tongue,] The man that vseth his tongue to falshood and deceit, hateth h••m whom it goeth about to af∣flict, and so intendeth to afflict or plague him whom he hateth: for when men are determined to doe any mischiefe, their tongues must act and manage their businesse: for so much the Prophet testifieth of them, and euery one of them, saying, The words of his mouth are iniquitie and deceit, he hath left off to bee* 1.413 wise, and to do good: He deuiseth mischiefe vpon his bed: he set∣teth himselfe on a way that is not good, hee abhorreth not euill. All consultations, and parlies for the concluding of matters, are dealt in by the tongue. The tongue accuseth and tradu∣ceth innocents to superiours, and Magistrates, to the end they being incensed, they may punish as they haue a quarel against: great complaints were made of Ieremiah to the Princes and rulers: and of Christ to Pontius Pilate, & of Paul to Felix and Festus. The tongue must remoue away the blame of spleene, hard dealings, cruelty, that there may seeme to be some colour of iustice on their part, & desert on the others, and worketh ru∣ine, oppresseth many righteous and harmelesse men, by a flat∣tering mouth, partly by faire speeches, to him whom hee leuel∣leth at, and purposeth to strike to the hart, that he may the lesse mistrust him, and partly by sawning on others that may assist him, or serue his turne, whom thereby he getteth to bee on his side, and exasperateth against his aduersarie, or to whom he is an aduersarie.

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,* 1.414 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* 1.415 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* 1.416 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;* 1.417 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* 1.418 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* 1.419 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* 1.420 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* 1.421 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* 1.422 (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* 1.423 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* 1.424 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* 1.425 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* 1.426 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* 1.427 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:* 1.428 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* 1.429 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;* 1.430

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,* 1.431 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* 1.432 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* 1.433 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.* 1.434

CHAPTER. XXVIII.

Vers. 1. The wicked flee when none pursue: but the righteous are bold as a Lion.

THe wicked flee,] Are chased and hunted with feare: for though their feet stand still, yet their hearts are continually in flight, when noue pur∣sueth, when no man followeth matter against them. It is a similitude taken from cowardly souldiers, who betake themselues to their heeles at the sound of the trumpet, or drumme, and at the sight of the enemies weapon, before they be assailed: for the guiltie person after he hath committed some abominable fact; as theft, murther, or some other crime, imagineth that some lie in wait for him, and that hee shall surely bee taken: for the bolder any man is to commit sinne, the lesse courage he hath when his conscience is awakened, and there be any likelihood of danger: The wicked (saith Eliphaz) is continually as one that trauelleth with child, and the number of yeeres is hidden from the tyrant, a sound of feare is in his cares, and in his prosperity shall the destroyer come* 1.435

vpon him. For though no man pursue him, yet the guilt of his conscience doth; as did that bloodie Kain: and the righteous curse of Gods law maketh after them with all speed, euen that which is thus threatned in Leuiticus: I will send a cowardlines* 1.436 vpon them in the land of their enemie, and the sound of a shaken leafe shall chase them: they shall flee as fleeing from the sword, and shall fall when none pursueth. Now if they bee brought to this plight with imaginatie perils, and onely as yet assaulted with their owne thoughts; what will they doe when troubles and plagues, such as carrie stings in their mouthes, shall inuade and set vpon them? When their hearts shall heare their sins com∣plaining against them, and Gods iustice decreeing punishment for them: men in this case Isaiah speaketh of, and bringeth in horribly terrified, saying; The sinners in Sion are afraid, a feare is come vpon the hypocr••tes: who among vs shall dwell with the deuouring sire? who among vs shall dwell with the euerlasting burning? But the righteous, who is at peace with God, and hath a good cause with a good conscience, is not so timerous, and full of cowardnesse as the wicked, but couragious and dreadlesse, notwithstanding all the malice, might, and craft of wicked men, which set themselues against them, neither can any other accidents or occurrents dismaie or daunt them. Hee will not be afraid of euill tidings, his heart is fixed and beleeueth* 1.437 in the Lord: his heart is established: hee will not feare vntill hee see his desire vpon his enemies. And this confidence and bold∣nesse is set forth by the comparison of the equall, he is like vn∣to a Lion, who is thus described by the Lord himselfe: As the Lion, or Lions whelpe roareth on the prey, against whom if a mul∣titude* 1.438 of shepheards be called, he will not be afraid at their voice, neither humble himselfe at their noyse: so shall the Lord of* 1.439 hosts, &c. Grace therefore is the foundation of a good cou∣rage; for he that is endued therewith, is perswaded of the ve∣rity of Gods promises, with the sufficiencie of his power, and hath a sure apprehension both of his presence and goodnesse.

Vers. 2. For the transgression of a land, there are many prin∣ces thereof: but by a man of vnderstanding and knowledge it shall be prolonged.

FOr the transgression of a land] For the sins which the peo∣ple inhabiting the land doe commit, not the wickednes of some few priuate persons, but the generall iniquitie of a na∣tion, or state, there are many Princes, often changes of the ru∣lers and gouernours thereof, many Kings, or other head Ma∣gistrates, in a short time succeeding one another, by meanes of the death of the predecessors: For the sinnes of the people tend to the hurt of the Ruler: If you doe wickedly (saith Samuel) ye* 1.440 shall perish, both ye and your King. And for this cause the great rebellions of Iudah, both of the Priests, and Prophets, and peo∣ple, shortned the life of Iosiah: Pharao Neco could not haue touched him, if the iniquitie of his subiects had not exposed him into his hands. The Magistrate is the head, and the peo∣ple are the stomack; and what causeth the head to ake so much as the distemper and sicknes of the stomacke? Hee is a shep∣heard, and they are the sheepe, and men doe vsually put away their shepheards, or set them to some other worke, when all their sheepe are rotten. But by a man of vnderstanding, and knowledge, it shall be prolonged. In this latter part of the verse he doth intimate, that as the corruptions and iniquitie of the people do cause the remoueall of their Princes: so the change of Princes is hurtfull, and dangerous to the state of the king∣dome, not onely for that by this meanes there are new officers placed, rew tributes imposed, and many alterations in the state: but perill of seditions, stirres, and tumults, whereby both kingdomes and common-wealths are subuerted and brought to an end: and the cause thereof he opposeth to the contrarie: For hee setteth the wisedome and knowledge of a good man (meaning of good men, putting the singuler number for the plurall by a Synecdoche, with the fruites thereof, which is obe∣dience vnto God) to the rebellion of a land: and the conti∣nuance

of Kings and kingdome, vnto the frequent mutations of Kings, and destruction of a realme. So that the opposition standeth thus: For the transgression of a land, and foolishnes of men, the Princes dye fast, and the whole kingdome is not like to continue: but by the obedience of a land, and men of wisedome, Princes liue long, and the kingdome is like to bee surely established.

Vers. 3. A poore man if he oppresse the poore, is like a raging raine that leaueth no foode.

A Poore man if hee oppresse the poore,] Either by fraude, or force, by bargaining or sycophancie, and false calumnia∣tions, by extreame pursuite of actions, or aduantages, or by a∣ny other meanes, is like a sweeping raine, like to stormes that leaue no foode, for men, or cattell to liue on: For euen as a great tempest doth make land-floods, and inundations of waters, sweeping away, and choaking the corne, and beareth the fruite off from the trees, and causeth a dearth: so a mercilesse poore man wresting and extorting from others in necessity that little which they haue, doth bring them to extreame want and pe∣nurie. Vncon••c••onable poore men therefore are as violent (if their power serue them) as the rich and wealthie. A Sparrow haulke is as greedie of his prey as an Eagle, and a Wolfe as ra∣uenou•• as a Lion: the seruant that had but an hundred pence owing vnto him, was more rigor••us and mercilesse, then his master that had a thousand tallents due vnto him. If all Magi∣strates should bee as boysterous to their inferiours, as many base masters are to their apprentices, their yoke would be too heauie for the people to beare: neither are better things to be expected at vngodly poore mens hands, then from those that are richer: for there is the same nature in all: and Ieremiah saith, that the least are giuen to couetousnes as well as the grea∣test. And great men are lesse pricked forward to iniustice by penurie and want, then these needie creatures and contemp∣tible persons: small things will doe rich men no good: all is fish that commeth to the net with the hunger-starued, and

miserable beggers, they meete with nothing which will not serue their turnes. There is hope, or at least a possibilitie, that that which is taken away by men of wealth, & substance, may be restored againe by mediation of friends, or by saluing of credit, or by some other meanes, or for some other causes: but that which these hungrie abiects get into their clutches, is as soone swallowed as fingered, neither care of credit will moue them, nor their abilitie will affoord them to make restitu∣tion.

Verse 4. They that forsake the law praise the wicked: but they that keepe the law contend with them.

THey that forsake the law,] They that sinfully liue in the breach of Gods holy law, and transgression of his Com∣mandements, and make their owne fleshly reason, and sensuall lusts, the rule and square of their life, praise the wicked, giue in∣couragement vnto them, studie to finde out matter to com∣mend in them, and for the same to giue good testimonie of them, that they haue euermore somewhat in a readinesse to speake in their behalfe, either to grace their person, or iustifie their faults: for euery man will most readily stand for them which be most like vnto them. As S. Paul reckoning vp many foule offences, saith, They doe not only the same, but fauour them* 1.441 that doe them. And the rebellious Israelites in the wildernesse, after they heard Moses and Aaron to conuince Corah, Dathan and Abiram of notable presumption and arrogancie: after that they saw the Lord to execute a remarkable punishment vpon them, yet quarrelled against Moses and Aaron, in the de∣fence of those execrable men and their complices, saying, Ye haue killed the people of the Lord. This is a sure note of euill,* 1.442 when men haue euermore a good word ready for an euill doer, and by crediting sinne in others, that they should haue no blemish for it, they seeke to abolish the disgrace from their owne former wickednes, and hope with lesse reproch and con∣trolement to make a way for new: but they that keepe the law, which addict themselues with all their might to keepe Gods

commandements, and with due care and conscience obserue, and obey them, contend with them, doe not onely discounte∣nance, and dispraise, but as much as they can oppose them∣selues against them, & resist them, notwithstanding it be with some conflict and trouble vnto themselues: For it is the pro∣pertie and sure marke of a good man, not only to forbeare euil themselues, but to stop and crosse others that doe practise it: and this they doe in zeale to God, and in hatred to sinne com∣mitted against him: as the Prophet professeth, saying, I hate them that hate thee, and earnestly contend with them that rise vp against thee. And by this they keepe themselues from be∣ing guiltie of other mens faults, and in as much as in them is, further the offenders to repentance.

Vers. 5. Euill men vnderstand not iudgement: but they that feare the Lord vnderstand all things.

EVill men] Men giuen ouer to impietie and wickednes, vn∣derstand not iudgement, albeit there be some light in them, which is after a sort inforced vpon them, by the brightnes of Gods word, and ordinances, by the speeches and communi∣cations of good men, which liue among them, and by the ma∣nifestation of Gods glorie in his workes; yet it serueth onely to make them inexcusable, but not to procure their saluation, nor to direct them in their behauiour: they are alway so blin∣ded with naturall ignorance, and malice, that both Christ and his word are a mysterie, wherewith their hearts are vnac∣quainted, though they be familiar to their eares to heare thē, and to their tongues to talke of them: they neither see what is to be beloued, nor rightly apprehend what is to be done, ei∣ther generally in all sorts of actions, or particularly in the course of their callings, and offices: For neither are they meet vessels to receiue the licour of diuine wisedome, neither haue they any desire, or are industrious for to obtaine it: but they that seeke the Lord, they that seeke the Lord in his word, and by prayer, to the intent to doe him seruice, shall vnderstand all things, which are needfull for their saluation, and discharge of

the duties of their callings. For all godly men are acquainted with God holy will▪ so farre as is necessarie for them: for as much as the secret of the Lord is reueiled to them that seek him,* 1.443 and his couenant to giue them vnderstanding: For neither will the holie Spirit faile to informe them, neither will they neg∣lect to inquire of him, nor to vse their vnderstanding fruitful∣ly when they haue it.

Vers. 6. Better is the poore that walketh in his vprightnes, then he that peruerteth his waies, though he be rich. See chap∣ter 19. 1.

Vers. 7. He that keepeth the law is a wise sonne: but he that is a companion to gluttons shameth his father.

HE that keepeth the law] That young man which applieth himselfe to such godly and vertuous behauiour, as the word of God doth teach, and prescribe him, is a wise sonne, sheweth his wisedome, vertue, and vnderstanding, not only in ordering his waies as a Christian; but in yeelding loyaltie to his parents, as a dutifull childe. But hee that is companion to gluttons, both in companie keeping, and luxurie, and riot, sha∣meth his father, is a blemish vnto him, and giueth aduantage and occasion, whereby of some hee is taxed and censured; be∣sides that seeing him come to extreame pouertie, or punish∣ment, hee cannot but blush, and hang downe his head with shame and sorrow. The sense and opposition goeth thus: He that keepeth the law, and refraineth the companie of dissolute persons, is a wise sonne, and a credit vnto his parents: but hee that breaketh the law, and is a companion to gluttons, is a foo∣lish sonne, and dishonoureth his parents.

Vers. 8. He that by vsurie and vniust gaine encreaseth his substance, gathereth them for him that will bee mercifull to the poore.

HE that by vsurie and vniust dealing, &c.] Which either getteth, or augmenteth his stocke, or estate by vnlawfull

meanes: for vnder these so oft by name condemned in the word, hee comprehendeth all others of whatsoeuer sort they be, gathereth them, though much contrary to his purpose, thought, or will, for him that will be mercifull to the poore, which both compassionately affecteth, and liberally is handed towards them which are in necessity: It is as if he should haue said, the Lord doth appoint that the goods which diuers vsurers haue wickedly compassed, shall be taken from him, or his, and come into a good mans hand, who will giue the poore that which was before vniustly taken, either from them or their brethren: for that which wicked men ill come by is ma∣ny* 1.444 times left for the godly to vse well. See chap. 13. 22. doct. 2.

Vers. 9. He that turneth away his eare from hearing the law, euen his prayer shall be abominable.

HE that turneth away his eare.] Not he who through frail∣ty, infirmity, or tentation hath sometimes his heart inter∣rupted at the hearing of the word, and hath attention, and so his a••••ection blunted; or by the rebellion of naturall corrupti∣on resisting the spirit of God, doth now and then faile to obey the counsels or precepts of the word; but which wittingly, willingly, with obstinacie and contempt reiecteth the com∣mandements of God, and knowledge of his will, which despi∣seth the ordinances of God, and refuseth to bee instructed by his ministery, euen his prayer, and thanksgiuing, and all other his seruices especially in his calamites that would come vpon him, when for misery he shall hee compelled to crie, shall bee abominable, odious to the Lord, and such as he will repell, and rather plague him for, then hearken vnto him, and accept: so that the best refuge which vngodly men haue for their soules, euen their good prayers which they trust so much vnto, will faile thē at their need: and it standeth with equitie, & he doth but returne them their owne measure: according to his com∣plaint of them, and threatning against them: Yea they refused to hearken, and plucked away the shoulder, and stopped their eares

that they should not heare: yea they made their hearts as an ada∣mant stone that they should not heare the law, and the words which the Lord of hosts spake by his former Prophets: therefore came great wrath from the Lord of hosts: therefore it came to passe that as he cried, and they would not heare; so they shall crie* 1.445 and I will not heare, saith the Lord. They themselues are exe∣crable and loathsome, and then how can the prayers, the ber∣ries of such manner of brambles be esteemed any better? they are not presented to God by Christ, nor offered by them in faith; and therefore God cannot take notice of them other∣wise then in detestation, and indignation.

Vers. 10. ••ho so causeth the righteous to goe astray in an euil way, hee shall fall himselfe into his pit: but the righteous shall haue good things in possession.

WHo so causeth,] Endeauoureth by attempt, or for a time, or in a part succeedeth to cause the righteous to goe astray by an euill way, in the way of sinne which is euill for the matter of it, and for effect of it, that it bringeth euill, and plagues to those that wander in it, shall fall into his owne pit, shall not onely lose his labour in seeking to corrupt another; but shall through Gods iudgement fall into the danger that hee hoped to draw the iust into: as Balaam did in laying a stumbling blocke before the children of Israel, by teaching the Moabites to allure them to that filthie and idolatrous feast of Baal Peor: for it is turned into his ruine and destruction: for he was therefore slaine in a short time after. All this is an allegorie wherein he alludeth to hunters, who vse stratagems to induce the beasts which they haue in chase to the way that leadeth into the pit which they haue digged, and couered to take him, who being fallen thereinto, is in their power to doe what they will with. See chap. 26. 27. But the righteous, the vnhappie euent of these their practises, and their ill successe therein, is amplified by the contrary, the safety and happinesse of those whom they layed waite for to peruert, shall haue good things in possession, the righteous shall bee preserued from such

a fall as they doe expect, and enioy that happinesse which they doe maligne: for it is impossible for him that is vpright to bee* 1.446 drawne from God by seducers: election will hold him fast, and the spirit of God will not suffer him to bee ouercome, or lost: neither may the promises of God, made vnto him for the* 1.447 enioyment of all good things, be void or frustrate.

Vers. 11. The rich man is wise in his owne conceit, but the poore that hath vnderstanding can try him.

THe rich man is wise in his owne conceit,] Hee that hath great substance, and little grace, hath an opinion of him∣selfe, that he is of great vnderstanding, iudgement, and policy, though he bee neuer so absurd, simple, and foolish; because wealth is a great meanes to puffe vp the heart, and make a man proud. And therefore Saint Paul requireth Timothy to lay a* 1.448 great charge on rich men, that they be not high minded. Eze∣chiel bringeth the opulent and wealthie Prince of Tyrus vpon the stage, and sheweth him vnto the world, acting a part for this purpose, saying; I am a God, I sit in the seat of God in the middest of the sea, yea thou art but a man, and not a God, and though thou diddest thinke in thine heart thou was equal with God: Behold thou art wiser then Daniel, there is no secret that* 1.449 they can hide from thee. With thy wisedome and vnderstanding thou hast gotten thee riches, and thine heart is lifted vp because of thy riches. And why is this? but because they are ignorant, they know not, or consider not that it was God which gaue, and not their owne wit which got them this abundance: and because they carrie matters by power, they deeme that they order and manage them by policie; and because no man dares rebuke them, they thinke their waies so ballanced with discre∣tion, as that they are vnrebukeable. And because many flatte∣rers giue them high commendation, they imagine that there is as much in themselues, as they can deuise to commend: but the poore that hath vnderstanding can search him out, but the god∣ly poore man who knoweth the word, and is indued with dis∣cretion, will so search and find the rich man out, that hee will

discerne, (and if need require,) declare him to be either an ig∣norant or wicked person, as may appeare in the blind mans conference with the Pharisees. And this commeth to passe be∣cause he searcheth into Gods word, to know his will, and into his owne heart, to know the state thereof; and therefore can easily take another tripping, which is altogether a stranger vn∣to Gods will, and the state of his owne soule.

Vers. 12. When the righteous reioyce there is glory: but when the wicked rise, the man is sought for.

WHen the righteous reioyce,] When good men are ex∣alted to dignitie and honour, and haue authority put in their hands, and so reioyce in the fauour and mercy of God thus blessing them: and (hee argueth the cause by the effect) the inferiours are enriched, and adorned with many orna∣ments, both the publike state of the nation is much honoured with power and safety, and priuate mens perticular estates are prouided for, and blessed with all good prosperity, by meanes of their iustice, and vpright dealing, and care to doe good to their countrie. See chap. 11. vers. 10. and 11. but when the wic∣ked rise, to authority, credit, and greatnes in the Common∣wealth, the man is sought out, searched for to bee oppressed and made a prey: the meaning is, that when wicked men are aloft, the people which are not so bad as themselues, can nei∣ther haue safety from their persons, nor possessions; but either by fraud, or by force, themselues, and the secretest things which they haue are searched out, and looked vnto, that they may be a bootie to the vngodly. It falleth out many times, and in diuers countries, that when their owne brethren beare not rule, as it did in Israel, when the strangers the Midianites had inuaded the land, that that which was not closely hidden, could not be kept out of the clutches and clawes of those ra∣uenous cormorants: and therefore it was said of Gedeon, that he was threshing wheate to hide it from the Midianites. This* 1.450 was most cleere executed in Achabs time, when hee sought a∣bout euery where for the Prophets of God, and in speciall

manner for Eliah, to put both him and the rest to the sword. The sense is this, when righteous men flourish, and are in au∣thoritie, there is great equity vsed; and therefore great glorie, and welfare to the people: but when the wicked are set vp, there is great tyrannie and oppression, and therefore great ca∣lamitie and miserie.

Vers. 13. He that couereth his sinnes shall not prosper: but who so confesseth and forsaketh them shall find mercy.

HE that couereth his sinnes,] Either by denying that euill which hee hath done, or extenuating of it, or by negle∣cting to acknowledge it to the Lord with godly griefe and sorrow, or by liuing still in it and continuing therein impeni∣tently, shall not prosper, shall not escape all plagues and iudg∣ments, but shall feele the curses of God one way or other seazing vpon him; either strokes shall come vpon his bodie, and fill him with torment; or his naughtinesse shall bee dete∣cted, and so bring reproch vpon his name; and his estate shall be ouerturned, & necessity ouertake him; or his children and posterity shall be plagued and ouerthrowne; or his soule bee pursued with horrours and feares; or death with a venomous sting shall slay him, and so damnation, and finall destruction prey vpon him for euermore: but he that confesseth, vnfainedly with Christian remorse and contrition, and as fully as he can, before God, if they bee secret, or before men, if they bee pub∣like and open, and forsaketh them, as much as hee can by resi∣sting of them, praying and striuing against them, and seeking all meanes of helpe by Gods word, and mens admonitions and counsels to vanquish and subdue them, shall find mercy, shall be pardoned, iustified, sanctified, and in the world to come e∣uerlastingly glorified: he shall bee deliuered from the guilt of them; hee shall bee saued from the punishment of them; hee shall bee assisted against the violence and power of them; and his outward man, and his inward man, his soule and his bodie shall be preserued from the venome and poyson of them: for confession of sinne is necessarie for the comfort of remission:* 1.451

for hereby we giue glory to God; as Ioshua perswaded Achan* 1.452 to doe: and hereby we helpe our hearts to bee the more peni∣tent, and the better humbled for them. The opposition is: He that hideth his sinne, by refusing to confesse and forsake them, shall finde no mercie, and therefore shall not prosper; but hee that layeth open his sinne by confession, and reiection of them, shall finde mercy, and therefore prosper.

Vers. 14. Happie is the man that feareth alway: but hee that hardneth his heart shall fall into mischiefe.

HAppie is the man,] For Gods fauour, and all comfortable effects thereof, both present and future, both temporall and euerlasting; for enioyment of all goodnesse, and freedome from all mischiefe, which feareth, with reuerence and godly awe to offend the Lord by breaking his commandements, or hauing faulted, to lie securely in his sinnes without speedie hu∣miliation and repentance, alway, as well at one time as at ano∣ther, not fearing for any houre, or day, or moneth, or by fits (as some which haue an ague-like dread, now and then vpon them:) but all the daies of his life, and all seasons thereof so farre as possible: for our nature is continually trecherous, see∣king aduantages for the hurt of our soule; and the diuell go∣eth about like a roring Lion, that no place, nor time, nor exer∣cise doth free vs from his assaults or inuasion; and God which is alway equally iust, is continually beholding of vs, and of our waies: but hee that hardeneth his heart, which putteth away feare, and imboldeneth himselfe in an euill way, hearkening vnto all enticements, and the perswasion of seducers, and to the fleshly discourses of his owne mind, which may animate him in his lusts, and euill desires, and practises, and turneth a∣way his eare from those which by faithfull counsell would detaine him from sinne, and bring him to repentance, for that whereof he already standeth guiltie, shall fall into mischiefe, by doing of that which will make him ridiculous, and odious to God and men, or suffering of that which shall be a testimonie of Gods iudgement, and an intollerable burthen vpon him, for

greater then euer he shall be able to beare: For of all hurts, or miseries that are incident vnto a man, before he fall into hell, that of hardnes of heart is absolutely the greatest: for there∣by the Lord doth punish the contempt of his word, and other grieuous sinnes: and that is a certaine forerunner of some re∣markable iudgement: as the case of Pharao and other obsti∣nate and obdurate Egyptians doth witnesse vnto the world, and so will doe to the worlds end. The Antithesis is: He that feareth alway is a blessed man, and shall enioy goodnesse: but he that hardneth his heart is in a wosull estate, and shall fall into mischiefe.

Vers. 15. As a roring Lion and a roring Beare: so is a wicked ruler ouer the poore people.

AS a roring Lion terrifieth the poore beasts with his noise, and praieth vpon them with his teeth: and as a Beare hunteth vp and down to search them out, and teare them with her pawes: so is a wicked ruler ouer the poore people: so vngod∣ly superiours of all sorts, picke quarrels at, threaten, oppresse, and make spoile of such as can make no resistance: For the greater any godlesse man is, the more sauage and beastly he is: the more violence and crueltie he sheweth, the more extreame* 1.453 hurt and mischiefe he worketh. The wicked of the lowest de∣gree doe carrie as cruell hearts, as those of higher rankes and places, but their power answereth not vnto their will: they are incountred and ouermatched where they attempt to of∣fer wrong and iniurie, and may therefore be likened to curres, or little dogs which hunt after conies.

Verse 16. The Prince that wanteth vnderstanding, is also a great oppressor: but he that hateth couetousnes shall prolong his daies.

IN the former sentence hee declared the tyrannie, and hard dealing of sinfull mightie men: and heere hee sheweth the causes of the same, and they are, loue of couetousnes which is

intimated, and want of sound knowledge which is expressed: But he that hateth couetousnes, which is not carried away with* 1.454 greedie desire of getting substance, and increasing his estate, shall prolong his daies, taketh the way to please the Lord, for the lengthening of his life, and safetie against all such euils as otherwise would indanger his life, as those doe which accompanie and spring from this sinne of couetousnesse and crueltie.

The Antithesis is: The Prince that wanteth vnderstanding, delighteth in couetousnes: and therefore shall shorten his owne life: but a wise Prince hateth couetousnes, and exerci∣seth mercie, iustice, and therefore shall prolong his daies.

Verse 17. A man that doth violence to the blood of a person, shall flee into ••he graue, and let none stay him.

HE that in hatred, or rage, or for any priuate, or vnlawfull respect, offereth violence to the blood of a person, doth shed blood, or take away a mans life, shall fl••e into the graue, make haste vnto destruction, be in perpe••uall chase vntill hee fall in it: For bloody men doe commonly liue in danger of life, and in horror of heart▪ euill shall hunt the violent man to o∣uerthrow him (saith the Prophet). God plagued K••in with two iudgements, with depriuall of his life: for the Lord re∣serued him of purpose to haue him hunted a while in his soule with terrors (like a Stagge, or a Hart, or Hare) before he killed him: and with danger of death, which he feared horribly be∣cause hee looked for nothing in it but condemnation. And that is the state of all his sonnes, of whom there be many yet liuing, which may truly call him father: notwithstanding all that naturally descended out of his loynes were drowned at the flood. God hath a quarrell, and innocent blood crieth, and will be heard, and reuenged against euery murtherer, which preuenteth not the stroke of vengeance by repentance: euen Kings, such as Achab, Ioash, and others being guiltie here of could not possibly escape the penaltie. He that sheddeth mans blood, by man shall his blood be shed (saith the Lord) And* 1.455

let none stay him, let no man be an agent for his impunitie: let no tongue solicite for him: let no hand write for him: let not inferiours sue for his pardon, and let not Magistrates grant him a pardon: for they are directly forbidden. Thine eye shall not spare him: but thou shalt put away the crie of innocent blood, that it may goe well with thee: For the land cannot be purged* 1.456 but by the blood of him that shed it.

Vers. 18. He that wal••eth vprightly shall be saued: but hee that peruerteth his waies shall fall at once.

HE that walketh vprightly] That leadeth a godly and iust conuersation with a faithfull and sincere heart, shall be saued from sinne and Satan: For righteousnes is a breast-plate against the weapons of them both: from the hurt of persecu∣tions,* 1.457 and troubles: and from death and damnation. See chap. 10. 9. But he that peruerteth his waies, he that leadeth a dissolute and impious life, which walketh in the crooked paths of sinne, shall fall at once, they shall be like to those that tra∣uell in a dangerous way, though faire and smooth, which is to their liking, and contenteth them well vntil they be ouer head and eares in a pit, a quicksand, or quagmire, and so all their paine and woe will come together, and that to his ruine and destruction, as appeareth by the former part of the Antithesis. See chap. 4 19.

Vers. 19. He that tilleth his land shall haue plentie of bread: but he that followeth the idle, shall haue pouertie enough. See chap. 12. 11.

Vers. 20. A faithfull man aboundeth with blessings: but hee that maketh haste to be rich, shall not be vnpunished.

A Faithfull man] He that dealeth vprightly and soundly with men, and is not willing to deceiue any in word or deede, carrying himselfe sincerely toward God, as hee liueth honestly amongst his neighbours, and that not onely in one matter, but in all, and is therefore in the originall text called a

man of faithfulnes, shall abound in blessings of all sorts, with plentie so farre as is expedient with good estimation, with kinde friends, with spirituall graces, &c. See chap. 10. 6. But he that hasteth to be rich, setting his desire vpon wealth, and vsing indirect meanes to compasse it, or is a bondslaue to the world in his workes and vocations, wherein he ought only to serue the Lord, shall not be vnpunished, shall not escape with∣out plagues and iudgements: hee maketh more haste then good speed in getting so fast: For besides that, being so gree∣die to be rich, he falleth into snares, temptations, and noysome lusts which drowne men in perdition, hee meeteth with crosses, and losses in his estate in stead of gaine and commoditie: and the end is like to be wofull, either for the losse of goods, or the losse of his life, or the losse of his saluation, and thereto posteth with all haste, like as fowles flying to the prey are oft inter∣cepted in their flight, or made to stay with the pellet of a stone bow, or shot of a peece. Achans, and Achabs successes are both of them remarkable, and such as God would haue all po∣sterities to take knowledge of for their admonition. The op∣position is this: He that is contented with hi•• estate, is a faith∣full man, and shall be rewarded with blessings: but hee that hasteth to riches is an vnfaithfull man, and shall bee punished with curses.

Vers. 21. To haue respect of persons is not good: for that man will transgresse for a peece of bread.

TO haue respect of persons is not good. See chap. 23. 24. For that man will transgresse, Gods law and mans law by peruerting of equity and iudgement, for a peece of bread, for a small matter, for a thing of no importance: and what would he do thē for a great bribe, for much money, for hope of large ad∣uantage & commoditie? He that beareth so little affection to iustice, as that he will violate it for a trifle; how shall it find any fauour frō him, when he shal be feed against it with a treasure? He that setteth so light by his soule, as that he will sell it dog cheape, and for a matter of nothing; how willing would he be

to make a sale thereof, and to passe it away vnto hell and dam∣nation, if he might get a great summe of money for it?

Verse 22. A man of an euill eye hasteth to be rich, and consi∣dereth not that pouertie will come vpon him.

A Man of an euill eye] A couetous worldling, a niggard, a churle, who is noted to be a man of an eu••ll eye: because his eye doth make him to desire other mens goods, to enuie his ne••ghbours prosperitie, and to begrudge those that come vnto his table, the very meate which they eate: as appeareth chap. 23. 6. 7. hasteth to be rich, setteth his minde vpon wealth, and in all the haste would be master of it, hoping by toyling, and pinching, and falsehood, and all corrupt shifts to attaine to abundance, and considereth not, little thinketh, or dreameth that euer he shall proue a begger, or a bankerupt, though po∣uertie pursue him so fast that it is readie to ••ead vpon his heeles. See chap. 21. vers. 5.

Vers. 23. He that rebuketh a man shall finde more fauour in the end, then he that flattereth with his tongue.

HE that rebuketh a man] Vpon iust cause, in loue, and the spirit of meeknes, with wisedome and discretion, shall find more fauour in the end, though at the first he seeme to blow the fire, and kindle the flame of dis••leasure and hatred against himselfe, then hee that flattereth with his tongue, which doth sooth men in their corruptions, and animate them in their sin∣full way: for plaine and faithfull dealing with other, is the rea∣diest way to procure loue and good lik••ng to ones selfe. The false prophets were wont to strengthen the hands of the wic∣ked Kings of Israel, and to giue them allowance in all their sinnes: and yet Elisha which told them of their faults, and re∣proued them plainly, was more countenanced and graced by them, then all the crue and ••abble of those sweete mouthed d••••backs: for God hath mens hearts in his hands, and dispo∣seth of all their mindes and affections. If they bee religious

and godly, his words and grace will cause them to entertaine their louing admonitions with loue, and good acceptance: for they discerne of thy faithfulnesse, and the benefit that acrew∣eth vnto them by thy rebukes: if as yet they bee not wise and godly, yet in time they may, and thine admonition may be an helpe to cure them of their follie, and assoone as they are hea∣led,* 1.458 they will forthwith grow thankfull. And what though they should remaine peruerse, and neuer bee reformed, nor come to acknowledge thy faithfull dealing? yet others will, as we reade in another sentence, a••d God himselfe will giue* 1.459 thee praise and commendation, as he abhorreth those that iu∣stifie the wicked: and it is in his power to make euery man ei∣ther beloued, or hated, to be honoured, or to be despised.

Vers. 24. Who so robbeth his father or his mother, and saith, It is no transgression, the same is a companion to a destroyer.

WHo so robbeth his father or his mother,] Spoileth them of their substance, & the things they haue, and saith, either in his mind to himselfe, or with his tongue to others, by way of iustification, it is no transgression, it is a matter of nothing, what need all these stirres about it? these goods be∣long to mee, they should bee mine in time, I haue my part in them, why should I not take some of them? is a companion to a destroyer, is to be reckoned with a ma••slayer, and is to be pu∣nished with death as well as hee: for wrongs done to a mans parents are more hainous then such as are offered to common* 1.460 persons: for it is an high breach of Gods commandement which enioyneth children to honour their parents: and if it be so necessarie to relieue them, and so great a fault to be neg∣ligent of them, it must needs be a great indignitie, and fearfull offence to bereaue them of their substance which should maintaine them; and to lay theeuish hands vpon that which a good child after a sort would esteeme as sacred: and how can a matter of greefe be giuen vnto them, but the same is also gi∣uen vnto the Lord, for violation of his law, if hee were not a God, and impatible of griefe?

Vers. 25. He that is of 〈…〉〈…〉 heart s••irreth vp strife: but he that trusteth in the Lord 〈…〉〈…〉 made fat.

HE that is of a proud heart,] Which hath large desires of honour and applause, and would haue no preferments or praise, to passe by himselfe to others▪ stirreth vp ••••rife, maketh quarrels, and raiseth contention•• 〈…〉〈…〉 that he despiseth his bre∣thren, and neuer thinketh him〈…〉〈…〉 sufficiently respected according to his worthines 〈…〉〈…〉 ••y time to be wor∣thie of crosses, deniall, or 〈…〉〈…〉 is the roote of all contentions. See chap. 1••. 〈…〉〈…〉 tru••••th in the Lord, which is lowlie in ••is 〈…〉〈…〉 ••posing confi∣dence in the flesh, but in 〈…〉〈…〉otencie of God, shall be made fa••, 〈…〉〈…〉 and good prosperity, like 〈…〉〈…〉 in good plight, faring well, an•• 〈…〉〈…〉: or rather like vnto sheep, or other 〈…〉〈…〉 good pa∣sture, and haue a good keeper to ow•• 〈…〉〈…〉 looke vn∣to them. To this purpose tendeth the•• 〈…〉〈…〉 and twen∣tieth Psalme. The same similitude Mala••••y vseth, saying; but to you that feare my name shall the sonne of righteousnesse arise,* 1.461 healing shall be vnder his wings, and ye shall goe forth as calues of the staule. Wheras on the contrarie side, those high minded and turbul••nt contenders may bee compared to wolues, and masterlesse dogges which liue by spoyles, and are driuen to ra∣uen about for all that they eate, and therfore are leane, thinne, and hunger-starued. The opposition is: He that is of a proud beart, trusteth to himselfe, stirreth vp strife, and is penurious, and pinched with necessity: but he that is of an humble heart trusteth in the Lord, delighted with peace, and fatte with plentie.

Vers. 26. He that trusteth in his owne heart is a foole: but he that walketh wisely shall be deliuered.

HE that trusteth in his owne heart,] In himselfe, or any thing belonging to himselfe, as in his wisedome, in

strength, in his riches, specially in his merits and goodnesse, which imagineth that he hath no need of the helpe or aduice of others, and refuseth to follow the direction that is giuen by the ministery of Gods word, or the counsell of his faithfull friends, is a foole, impious and wicked, absurd, sottish, and im∣prouident for himselfe: for God will conuince him of follie, by inflicting plagues vpon him for his foolish conceit, and sinfull behauiour: but he that walketh wisely, that prudently demea∣neth himselfe, according to the counsels and precepts of wise∣dome, following the same, and not the fond perswasion of his owne mind, shall be deliuered, shall bee preserued from falling into plagues and iudgements, and holpen out of those inexe∣crable calamities, wherewith he seemeth irrecouerably intan∣gled The opposition is: He that trusteth in his owne wisedome is a foole, walketh foolishly, and shall both sinke into, and bee held fast in miserie: but hee that hath no confidence in him∣selfe, walketh wisely, and shall be deliuered.

Vers. 27. He that giueth to the poore shall not lacke: but he that hideth his eyes shall haue ma••y curses.

HE that giueth,] Liberally and freely to the poore, to such as stand in need, shall not lacke, any thing that God shall see to be good, or meet for him. See chap. 11. 25. and 22. 9. but he that hideth his eyes, from the poore, 〈…〉〈…〉m beholding their miserie, that either will not looke vpon them in their wants, or distresses, or not bee affected with commiseration or pitie at the sight thereof: (for some restraining their sight or presence, they will not at all come vnto, visit, or see their bre∣thren in their necessi••ies and afflictions: others cast their eyes vpon them, but without all compassion, or feeling, and are no∣thing thereby stirred vp to beneficence, and mercy) shall haue many curses, is subiect to haue manifold plagues from the Lord, bo••h before their death, and at the resurrection: for if the Lord doe so seue••ely punish a pitilesse eare that will not compassionately hearken to the cries of the poore, that the partie himselfe shall crie often, and not bee heard, hee will no

more spare a mercilesse eye, that will take no notice of the needs of them that are oppressed with scarcitie and famine: but that he shall shew his lamentable state, and not be holpen.

Vers. 28. When the wicked rise, men hide themselues: but when they perish, the righteous encrease.

WHen the wicked rise,] To promotion and gouern∣ment, they raise vp such stormes, that godly and righ∣teous men are driuen to seeke shelter or couer against their tyrannie, or outrage: as Dauid did in Sauls time: as the Pro∣phets did in Achabs time; and those holy men spoken of in the Hebrewes, which wandred vp and downe in sheepe skins, and* 1.462 goate skins, in wildernesses, and mountaines, dens, and caues of the earth: But when they perish, when they die: (for the death of the wicked is perishing) or are put out of their offices, or de∣posed* 1.463 from their dignities, or sinke in their estate, the righte∣ous encrease, both in number, and courage; because those that through feare kept themselues close before, doe boldly appeare and shew themselues. They swarme as a hiue of Bees in a warme sunnie day: they multiply and encrease in cities, townes, and countreyes, boldly embracing the truth, and per∣forming the duties of righteousnesse themselues, and winning others to the same by their perswasion, and example: for the destruction of the wicked is the good of the Church; as it came to passe after Hamans hanging: for not onely the Iewes had encouragement, and free liberty to serue the Lord, and to exercise his worship; but others also adioyned themselues vn∣to them, and embraced their religion: for it is said, that ma∣ny of the people of the land became Iewes. The opposition is:* 1.464 When the wicked rise, the righteous hide themselues, and are di∣minished: but when they perish, they shew themselues, and are encreased.

CHAPTER. XXIX.

Vers. 1. Hee that being often reproued hardeneth his necke, shall suddenly be destroyed, without remedie.

IN the former part of this sentence the sinne of obstinacie is reproued; in the latter, the punish∣ment is declared: the sinne is, that being often reproued, by Gods ministery, or mens rebukes, hardeneth his necke, refuseth to submit him∣selfe, (it is a metaphor taken from oxen, or o∣ther beasts, that reiect the yoake which should bee put vpon them, and will not bow their necke vnto it,) the same simili∣tude is vsed in the prophesie of Zacharie, where it is said; That they receiued to hearken, and pulled away the shoulder, and stop∣ped their eares that they should not heare. The punishment is; he shall suddenly be destroyed without remedie, wherein their plagues are aggrauated, and made grieuous by three circum∣stances: the first is the suddennesse, that they shall come spee∣dily, and vnawares vpon them; when they shall bee least loo∣ked for, or feared, they shall seaze vpon them sooner then they thought, and make strange alteration sooner then could bee imagined: the Lord will not be a long time in bringing them to ruine, as they by the space of many daies, moneths, or yeers together refused correction: but hee in an houre, or shorter space, will quite ouerthrow them. The second is the quantity or greatnesse thereof, shall be destroyed, or as the word is, bro∣ken in peeces: it will not bee a small punch, but an heauie stroke, it will crush them, according as hee saith in the second Psalme, Thou shalt breake them in peeces like a potters vessell, it will be their downefall, and vtter vndoing. The third is the continuance, or perpetuitie of their misery, it is without reme∣die, like a desperate disease, or death it selfe, that can neuer be cured. Isaiah doth in like manner exaggerate this their de∣struction

by the selfesame adiuncts, or circumstances, saying; This iniquitie shall be to you as a breach that falleth, or a swel∣ling* 1.465 in an high wall, whose breaking commeth suddenly in a mo∣ment, and the breaking thereof is like the breaking of a potters pot, which is broken without pitie, and in the breaking thereof, there is not found a sheard to take fire out of the hearth, or to take water out of the pit.

Verse 2. When the righteous are in authority the people re∣ioyce: but when the wicked beareth rule, the people mourne. See chap. 11. vers. 10.

3. Who so loueth wisedome reioyceth his father: but he that keepeth companie with harlots, spendeth his substance.

WHo so loueth wisedome reioyceth his father,] Maketh his parents glad thereby. See chap. 10. 1. But he that keepeth companie with harlots, spendeth his substance, consu∣meth all that he hath, and commeth in the end to beggerie. See chap. 5. 9.

The opposition is: He that is wise, and keepeth good compa∣nie, preserueth his substance, and reioyceth his parents: but he that keepeth companie with harlots, consumeth his substance, and so is a greefe to his parents.

Vers. 4. A King by iudgement es••ablisheth a land: but he that receiueth gifts ouerthroweth it.

A Good King,] Or ruler, by iudgement, by faithfull executi∣on of iudgement to euery one, establisheth a land, con∣firmeth his dominions in peace and prosperity: for equitie, iu∣stice, and good gouernment, is the maine piller, and stay of the common good of kingdomes and people: as may well be obserued in the histories of the Kings of Iudah, that all the while they gaue themselues to set vp true religion, and punish sin, their kingdomes were in safety, and they euer got the vi∣ctorie ouer their enemies: for by this meanes spoylers shall be suppressed, the woolues and dogs shall bee restrained from

worrying the flocke: the hurtfull weedes shall be plucked vp from annoying the good hearbes: and Gods blessing shall be powred downe for protection, peace and plentie: but he that receiueth gifts, to peruert iudgment, and is a bribe-taker, ouer∣throweth it, doth what in him lieth to worke the bane and ru∣ine of the Common-wealth, vndermining the foundations thereof: For the sinne of briberie and corruption is an abomi∣nation to the Lord: and therefore such a transgressor pulleth downe his iudgements vpon the place where it is committed: by this meanes (no place being left for right, but for gifts) there will be great dangers of mutinies and factions from those male contented persons which are grieued with wrongs and iniustice: and hereby a window is set open for such par∣tialitie, and hope of impunity, that all sorts of sinnes, the pesti∣lence and plagues of Common-wealths, must needes increase daily, and multiplie exceedingly.

A King which refuseth gifts, by iudgement establisheth a land: but he that receiueth gifts by iniustice, destroyeth it.

Vers. 5. A man that flattereth his neighbour spreadeth a net for his feete.

A Man that flattereth his neighbour] Speaking him faire when he should reproue him, and calling euill good in him, spreadeth a net for his feete, laieth waite to draw him into mischiefe; either by seeking aduantage against his soule, by poysoning, and corrupting that with presumption, pride, and impenitencie: or against his estate, by seeking aduantages to come within him, and to make a prey of him: or against his credit, drawing him into obloquie, and causing him to be euill spoken of, and hee himselfe is like to be most forward in bla∣zing abroad his faults, when he is priuie thereunto: or perad∣uenture to bring him into danger, for the hazard of his life, when by craftie meanes he hath gotten him into his hand. So that flattering and deceitfull friends be secret and hurtful ene∣mies: like fowlers who strew corne, or lay a baite, as it were in good will to giue the hungrie birds meate, when in the

meane time they lay a net, or set a grinne to catch them, or sticke vp lime-twigges to intangle them. Almost all the Pro∣phets complaine of these treacherous persons: as Dauid doth once, and againe, and many times: and Micah saith, They all lie in waite for blood, euery one hunteth his brother with an net; which is farre more perilous, and whereby they worke grea∣ter annoyance, then if they pursued him with a sword, which would be easlier seene, feared, and auoided.

Vers. 6. In the transgression of an euill man, there is a snare: but the righteous doth sing and reioyce.

IN the transgression of an euill man] In the sinne that an euill man committeth, what contentation, or hope soeuer hee hath in it, and though it seeme vnto him neuer so safe and de∣lightfull, yet there is a snare in it, which God in iustice hath laid to keepe him sure, and to hold him fast to righteous pu∣nishment: and the diuell in craft doth lay it to illude and be∣guile him and make a prey of him. His lamentable and feare∣full case in this behalfe, Bildad at large describeth, saying, The grinne shall take him by the heele, and the robber shall preuaile* 1.466 against him: the snare is laid for him in the ground, and the trap in the way. Terrours shall make him afraid on euery side, and driue him to his feete. But the righteous shall sing and reioyce, as the pleasures, delights, and contentments of the wicked ha∣uing a hooke in them to catch them by the iawes, or else a snare to ••ntangle their feete, doe turne to their sorrow and woe in the end: So the teares, and sighes, the sorrowes, and afflictions of Gods people in all their painfull, troublesome, and disgracefull seruices, as the world esteem••th of them, doe turne vnto their comfort and singular consolation, as it is here argued by the signe or effect o•• singing. Of this change on both sides the Prophet maketh mention after this sort, saying, Behold my seruants shall eate, and ye shall be hungrie: my ser∣uants* 1.467 shall drinke, but yee shall be thirstie: behold my seruants shall reioyce, but ye shall be ashamed. my seruants shall sing for

ioy of heart, but ye shall howle for sorrow of heart, and vexation of spirit.

The opposition is: In the transgression of the wicked there is a snare, and therefore they shall mourne and howle: but in the obedience of the righteous there is safetie, and therefore they shall reioyce and sing.

Vers. 7. The righteous considereth the cause of the poore: but the wicked regardeth not to know it.

THe righteous considereth the cause of the poore,] Doth informe himselfe by the best meanes hee can of the state and equitie thereof, and knowing it, doth approue of it, and himselfe allowing thereof, doth labour that right also ac∣cording thereto, may be yeelded vnto it: hereof Iob propo∣seth himselfe for an example, saying, I was the eyes to the blind, and I was the feete to the lame. I was a father to the poore, and when I knew not the cause, I sought it out diligently. I brake al∣so the iawes of the vnrighteous man, and plucked the prey out of his teeth. But the wicked regardeth not to know it, hee hath no minde to looke into, or defend the cause of the poore; willing he is to haue it as little sifted into, or debated, as may be, and when it is questioned and rifled into, he would be glad to see little equitie in it, but that his complaints should appeare to be vniust clamours, to the end hee might with lesse disgrace giue countenance to the poore mans wealthie aduersarie, and gra∣tifie him by passing the sentence on his side.

Vers. 8. Scornefull men bring a citie into a snare: but wise men turne away wrath.

SCornefull men] Men desperate in wickednes, which deride all instructions and goodnesse, such as haue giuen ouer, and fold themselues to the practise of iniquitie, bring a citie into a snare, in danger the same, and be as it were authors of the ruine of the same, (or as the word will well and properly beare it) do

set fire on a citie, or blow it vp: though all of them bee not a∣gents* 1.468 in powder plots, yet none of them is free from conspira∣cie against Prince and people, against the publike state of the Common-wealth, and euery perticular mans fortunes, by their crying sinnes of high contempt of God and religion, and ther∣by incensing the displeasure of the Lord against the whole na∣tion. For sinfull men be dangerous and hurtfull in all places where they dwell: their counsell is pestilent: their example is scandalous, their abominations doe hasten Gods iudgements vpon al their neighbours: But righteous men turne away wrath, pacifie the Lords displeasure, and stay the iudgements which are readie to fall, by their prayers and humiliation: by their faithfulnes and obedience: and by their whole intentiue stu∣die and trauell to expell sinne out of the places where they dwel, and to purge away those prouocations which may draw downe the curse vpon them, and their neighbours. See chap∣ter 11. 12.

The opposition is: Scornefull men do kindle Gods wrath, and thereby doe bring the city in a snare, and expose it to de∣struction: but righteous men do turne away wrath, and ther∣by deliuer the citie from perill.

Vers. 9. If a wise man contend with a foole, whether he be ang∣rie, or laugh, there is no rest.

IF a wise man] Indued with vnderstanding and pietie, contend with a foole, with a peruerse and obstinate sinner, conuin∣cing him of his faults, or perswading him to any good, or in a∣ny sort debate the matter with him contrary to his liking, whe∣ther the wise man be angrie, deale roughly or sharply with him, or laugh, vse more mildnes, or gentlenes in his discourse, there is no rest, hee gaineth no ease, or profit by it, the other is so incorrigible: For they that loue sinne, peruert and quarrell at all meanes that should reclaime them from the same: For if he be dealt with in good sadnesse, earnestly with a sterne and austere countenance: if waightie reasons be alleaged, or for∣cible speeches or perswasions be vsed, all this will bee reputed

for vncharitablenes, for iudging, for censuring, for rigorous vrging of the law: but if hee be intreated with the spirit of mildnes, with humble request, with faire speech, with friendly lookes, with all courteous and gently vsage, this maketh him the more insolent, he thinketh that he is much feared, and they dare not reproue him as a man faultie: if this gentlenes be not this way wrested, then it carrieth an imputation of dissimula∣tion and flatterie, that they speake him faire, and fawne vpon him, but loue him not. Iohn came mourning, liuing more strictly, and preaching more roundly then ordinarily Christ did, and him the froward companie of the Pharisies, and their adherents, accused to deale with a wicked spirit, and to be pos∣sessed with a diuell. Our Sauiour Christ was farre more so∣ciable and affable, hee vsed refreshings by wine, and meates, after a more liberall manner, and with greater libertie, and his ministerie was more lightsome and comfortable, and hee was taxed with epicurisme, and voluptuousnes, as if he had been a mate both in licentiousnes, and societie with the worst.

Vers. 10. The bloodthirstie hate the vpright: but the iust seeke his soule.

THe bloodthirstie] Cruell men, and such as are mischie∣uously minded, hate, carrie malice in their hearts, and ac∣cordingly pursue in their words and actions, him that is vp∣right, euery one which looketh carefully to his steps, that hee in good couersation may please the Lord, and be profitable to his brethren: for rhe worse any man is, the more maleuo∣lent minde he beareth against such as are faithfull and godly. It is the note of a damnable and mercilesse man, to be at dead∣ly enmitie with any one who hath any goodnesse in him: be∣cause the light of ••••e one reproueth the darknesse of the other, and the course of both their conuersations is quite contrarie: and therefore Kain at the beginning of the world (in a man∣ner) hated Abel his owne brother, his onely brother, and that to death. Esaus wickednesse in the Scripture offered to our view, in his rancour toward plaine, innocent, and harmelesse

Iacob: Achab professed his hatred toward Elijah: and Saul declared his in pursuit of Dauid: and the enuie of the Scribes and Pharisees toward Christ, is scarce vnknowne to any▪ God in his decree hath appointed that it should be so, and therefore it cannot be otherwise: for Satans brood neuer could, nor e∣uer shall beare louing affection to the seed of the woman: he that hath a quarrell against Christ in his Gospell, will also cer∣tainly maligne Christ in his members, though they were the neerest, or best by kindred or nature vnto him: but the iust, but the godly, and kind hearted people whom hee calleth iust, be∣cause of the fruites of their righteousnesse and mercy, will seeke his soule, care greatly to maintaine and defend his life, where∣of the bloodie men would so faine bereaue him: as Obadiah did the Prophets, whom hee hid from the violent and cruell hand of Achab and Iezabel: and Abedmelech in speaking to the King in the behalfe of Ieremiah, that he should not bee afamished in the prison. See chap. 24. 11.

Vers. 11. A foole vttereth all his mind: but a wise man will keepe it in till afterward.

A Foole vttereth all his mind, He hath nothing in him but he will easily bewray it: for he blazet•• abroad his owne secrets, yea and his friends counsels, intents, and affaires vn∣seasonably; and therefore hee is heere compared to an vnfru∣gall house-keeper▪ which la••••sheth out that in a day, which might suffice himselfe and his familie a whole weeke: but a wise man, he that hath a stay of himselfe, and is endued with discretion, keepeth it in till afterward, he containeth whatsoe∣uer he hath in his mind, and reserueth his speech vnto the fit∣test season, that hee may vtter it in time and place most com∣modious. See chap. 14. 33. and 15. 2.

Verse 12. Of a ruler that hearkeneth to lies, all his seruants are wicked.

OF a ruler that hearkeneth to lies,] Which admitteth them into his eares, and giueth entertainment to them in his

heart, which is the property of a wicked man, which maketh his mind and senses a sincke, wherinto al the filthy channels do emptie themselues, all his seruants are wicked, delighted also to heare lies, and report them, to surfeit with the excesse of leasings, and falshood, and to vomit out the same into their masters bosome: for euill masters be commonly pestred with leaud seruants: as was Caiphas the high Priest, whose very maides and wenches were fraught with malice, and readie to picke quarrels whereby to intangle the Disciples of our Saui∣our. And this commeth to passe, because Gods iudgement is vpon them, to plague them with illuders: as Achab was with the false Prophets: and their owne choyce is of such as will humour them, and serue their turnes.

Vers. 13. The poore and the vsurer meet together, and the Lord lighteneth both their eyes.

THe poore and the vsurer,] The needie and wealthie (hee doth by a Periphrasis call rich men vsurers, because com∣monly vsurers are rich men, and many rich men get their goods by vsurie, or other indirect courses; or hauing by bet∣ter meanes gotten a stocke, doe afterwards let out the same for vse and interest. The words be indifferently translated, men* 1.469 of vsuries, or men of deceits.) Meet together, either in com∣panie, or in state; the poore growing to wealth, and so is made the rich mans equall, or superiour; or the rich falling into de∣cay, and so is become the poore mans companion or inferiour: as trauellers comming from diuers, and somtimes contrarie waies, doe meet the one with the other in their passage, or ar∣riue at the same place. The same simile is pointed at in the same word, though for a different purpose, Psalm. 85. 10. 11. There is a meeting also of ballances, when the higher scale is made heauier, and sinketh downeward, and the lower becom∣meth lighter, and riseth vpward, vntill there bee euen waight: let the reader consider which of the comparisons is the more* 1.470 fit. The Lord lighteneth both their eyes, giueth each of them their life, and their being, and vse of senses, both of seeing,

which is periphrastically described by the illumination of their eyes, and of hearing, tasting, &c. The illumination of the eyes is so taken in other texts of Scripture: as in the first chapter of Iohn, and the eighth verse: In it (meaning in Christ) was life and the life was the light of man: and in the ninth verse: this was the true light that lighteneth euery one that commeth into the world: and the prophet praying for defence against his e∣nemies, that his life might be protected, and not taken away by their violence, entreateth the Lord to lighten his eyes that be sleepe not in death: the sense then is altogether one, or little* 1.471 different from that sentence which wee haue expounded in a∣nother place: the rich and the poore meet together, and the Lord is the maker of them both. And tendeth to this purpose, that albeit an outward estate doe make an imparitie betweene one and another amongst men, yet so it doth not before the Lord: hee createth all; hee giueth and preserueth life to all; hee be∣stoweth the benefit of senses vpon all: the abundance of the rich communicateth not this, nor the scarcity of the poore de∣priueth him of it.

Vers. 14. The King that iudgeth the poore in truth, his throne shall be established for euer.

THe King,] Euery Magistrate: but he nameth him, because he is chiefe, and others are without thrones, where with he is dignified, that iudgeth the poore in truth, that defendeth a poore man in a iust cause: (for the Lord especially respected the poore in the vse of magistracie, as hee commandeth in the Psalme, Doe right to the poore and fatherlesse, doe iustice to the* 1.472 poore and needie. Deliuer the poore and needie, saue them from the hand of the wicked: because these are weake, and subiect to many dangers, and far••e vnable to resist the violence of the mighty) his throne shall bee established for euer, his king∣dome, gouernment, and prosperous state shall continue. See chap. 16. 1••. and 20. 28.

Vers. 15. The rod and reproofe giue wisedome: but a child left to himselfe, maketh his mother ashamed.

THe rod,] Stripes, or corrections giuen by the hand vnto a child, when need and occasion requireth it, and re∣proofe, that is, a rebuke giuen by word, sometimes threatning, or any kind of sharpe speeches, giueth wisedome, are instru∣ments and meanes to make him wise, by terrifying him from his faults, and causing him to looke better to his waies for feare of blame, and smart of punishment. See chap. 22. 15. but a child left to himse••fe, to follow his owne will, and doe what he lusteth without restraint, being neither chastened with the rod, nor controled with words, but fondly cockered and born with in all faults: as Adoniah was by Dauid: ••••ameth his mo∣ther, is a greefe and reproch to both his parents, but especially to his mother, whom more audaciously hee contemneth: and because shee is commonly more accessarie to his dis••olute be∣hauiour then the father, who can hardly abide that her dar∣ling, in his tender age, should bee roug••ly spoken vnto, or sharpely dealt withall. See chap. 15. 20.

The opposition is: The rod and reproofe giue wisedome, and therefore a child well nurtured, and duly k••pt vnder, is an ho∣nour and credit to his parents: but neglect of the rod and re∣buke doe nourish follie; and therefore a child left to himselfe, doth minister greefe to both his parents, but specially hee ma∣keth his mother ashamed.

Verse 16. When the wicked are multiplied, transgression is en∣creased: but the righteous shall see then fall.

WHen the wicked are multiplied,] Either in number, but specially in their estate, transgression encreaseth, they are the more rebellious, and sinne with greater audaciousnes, and presumption: as the prophet saith; As they were encrea∣sed, so they sinned against me; therefore I will turne their glory* 1.473 into shame. And therefore Moses doth liuely describe the ve∣nome

of vnsanctified prosperity, which maketh men fierce a∣gainst God himselfe, who iadishly like thanklesse beasts doe winse, and spurne at him with their heeles. But Ie••••urun wax∣ed fat, and k••cked: thou art waxen fat, thou art growne thicke,* 1.474 thou art couered with fatnesse: then he forsooke God which made him, and lightly esteemed of the rocke of his saluation. Their pride which alwaies groweth as fast as their fortunes, is a prin∣cipall cause of their contempt: and their power serueth them to beare out all matters without punishment, or resistance: when they were fewer, and had lesse, they were as tender pric∣kles; but now by growth, and encrease of sap, they are become brambles, and sharpe thornes; now they can doe mischiefe by force and violence: now they can preuaile with others to bee like vnto themselues, by perswasions, by counsels, by counte∣nance, by impunitie, and by protection: but the righteous shall see their fall, their destruction and ouerthrow: as if he should haue said, the number, the greatnesse, and the sinfulnes of these wicked miscreants, is vndoubtedly a trouble, and feare to the righteous: but let them not be discouraged, they shall as well see them come downe, as they did to rise vp: for neither might, nor multitude will keepe sinners from destruction: for though a tree haue many branches, and great bowes, and strong armes, yet it is not defended thereby from the axe, or blasts of the wind; and therefore God will haue his people see their ruine; as sometimes they saw the Egyptians drow∣ned, or Haman hanged: because they should partake of com∣fort after many sorrowes, and yeeld vnto him the honour of his truth, when they behold the performance of his promise, and the efficacie of ••is prouidence: and thereby the ruine of impious persons is made the more bitter and burthensome vn∣to them, when they shall see them to bee spectators of their miserie, whose fall they hoped for, and whose happinesse they maligned.

Vers. 17. Correct thy sonne and he shall giue thee rest, yea hee shall giue delight to thy soule.

COrrect thy sonne,] Admonish thy child, either sonne or daughter, by rebukes and checkes, or (if need require) smite them with the rod or wand, according to the quality of the fault, and the yeeres and stature of thy child, and hee shall giue thee rest: wheras before his misbehauiour and euill man∣ners did trouble and disquiet thee, now his reformation and amendment shall put an end to thy griefe, and feares, and re∣fresh thee after thy teares and sorrow for him, if God adde his blessing to thine endeauours: and this is the best meanes that can bee vsed, euen his owne ordinance for that purpose: for nurtured children, whose hearts God doth smite with humi∣liation for their faults, as parents smite their backe with the rod, or their eares with reproofes, doe (as it were) bring a cheere of quietnesse vnto them, after their dread and paines: they shall need to take no thought for them after grace is wrought in their hearts, they may sleepe quietly vpon their beds, and put away all distrustfull cogitations, and he shall giue delight to thy soule, his ingenuitie, towardnesse, and vertuous disposition will affect thine heart, and cheere vp thy spirits, for that his goodnesse which thou dost presently obserue, and that future happinesse which thou dost foresee to remaine for him: for euen as a ground well tilled, or dressed, or trees well pruned, or looked vnto, bring forth to the husbandman sweet flowers, good commodities, and delectable fruits: so the well gouerned child will vtter such gratious speeches, shew him∣selfe so obsequious, and tractable to all good instructions, and euery way conforme himselfe to the contentation of his parents, that their soule shall haue great delight and comfort in him.

Verse 18. Where there is no vision the people perish: but they that keepe the law are blessed.

WHere there is no vision] Where there is no whole∣some, and sincere preaching of Gods doctrine out of his word: (for the message of the Prophets was wont to be cal∣led a vision, and the Prophets themselues called seers;) the* 1.475 people perish, are exposed to the greatest euils that can be, both of soule and body: as to infidelitie; to ignorance; to the mo∣tions of Satan, whereby they are drawen into iniquitie at his pleasure, to the damnable lust, and affections of their owne hearts, to impenitencie and hardnes of heart, to the wrath of God, and to the hazard of endles damnation. In the Hebrew text it is said they are made naked, as souldiers among the shot and weapons of their enemies, without armour on their backes, (in which sense it is said that Saul prophecied all day na∣ked)* 1.476 or to people stript of their garments, whereby it commeth to passe, that they are starued with cold in the time of winter, or tosted with heate in the sommer, and are made an obiect of shame and contempt to all that looke vpon them. Now the vision is said not to be, when God hath shut vp the eyes of them that ought to be teachers, that the Scriptures are as a clasped* 1.477 booke, or sealed letter which cannot be read, and therefore no sound doctrine is taught by them at all: but there is a woefull famine of the word of God. And the vision is said not to be* 1.478 when the word is sometimes expounded, but not sincerely, faithfully, and diligently, so that the people may be as sheepe without a shepheard, in the middest of great plenty of such as take vpon them to bee teachers: but they that keepe the law,* 1.479 which conscionably, and constantly addresse themselues to re∣taine that which they heare, to beleeue that which is testified, and to obey that which is commanded, are blessed, as estated in the promises of God, as inheritors of euerlasting glory, and present possessors of Gods mercies and fauours, as being se∣cured from the perrill of euery thing that is against them, and assured of the supplie of all things which will doe them good:

this is blessednes, and these are men that doe partake of it: for diuers heare the word but it is to their condemnation, and therefore the outward ioyning of the exercises of religion maketh not any happy, vnlesse they haue also their portion in the power thereof by the spirit of God, and be transformed into the image of Christ.

Thus the opposition is: Where the vision faileth the people pe∣rish, and cursed is he that hauing the law doth not obey it: but where the vision is the people may be saued, and blessed is he that keepeth the law.

Verse 19. A seruant will not be corrected by words: for though he vnderstand he will not answere.

A Seruant] An inferiour, of seruile disposition, a froward and stubborne person, will not he corrected with words, bare words without strokes, or other punishment, will not suffice to reforme him, though he vnderstand, notwithstanding he apprehend what thou meanest, yet he will not answere, either when he is commanded ought, he pretendeth that he heareth not what is said vnto him: or when a question is asked of him, he will stand mute, and hold his peace, out of a curst stomacke: or though he heare, and speake, and promise that he will doe all which is giuen in charge, yet he answereth not in this sense, because he putteth not in practise. Such stubborne obstinate persons adde to their owne miserie, and bring burdens vpon their owne backes, which they might be freed from.

Verse 20. Seest thou a man hastie in his matters, there is more hope of a fooole then of him.

SEest thou a man hastie in his matters] One that is carried headlong without aduice, or circumspection, for the at∣tempting, or managing of his affaires, marke him well, take good notice both of him, and his successes, there is more hope of a foole, then of him, a naturall, and one whom God hath de∣praued of the facultie, and benefit of vnderstanding, and dis∣cretion:

the cause of this temeritie and rashnes is an ouer∣weaning conceit of his owne wisedome: and therefore this sentence little differeth in sense from the twelfth verse of the 26. Chapter

Vers. 21. He that delicately bringeth vp his seruant from a childe, shall haue him become as his sonne at length.

HE that delicately bringeth vp his seruant] Which make too much of an vnworthie seruant, by lifting him vp to offices, whereof hee is incapable, and altogether vnfit for the place: or cloatheth him with apparell too fine for his degree: or feedeth him too daintily to the nourishment of his lusts: or giueth him too large allowance for his expenses: or suffe∣reth him to take too much ease: or vseth him with ouer great familiaritie, from his youth, from his first beginning a long sea∣son after, that doth not in time take him downe, and make him learne to know himselfe better, shall haue him become as his sonne at length, at length hee will take state vpon him, and be∣come a young master in the house, after an insolent and arro∣gant manner, as if al these fauours were due vnto him of right: so vngratefull he will be vnto his master, as that he will thinke him bound to preferre him; and so imperious ouer his fel∣lowes, as that hee will thinke hee may domineere ouer them; and so malapert to the children of the familie, as that hee will make himselfe to be their equall: For the more kindly wicked men be dealt with, the more vnthankfull and inhumane they shew themselues.

Verse 22. An angrie man stirreth vp strife, and a furious man aboundeth in transgression.

AN angrie man stirreth vp strife. See cap. 15. 18. and a fu∣rious man which suffereth himself to be transported with rage & indignation, which is wedded to his passiō, as a man is to his wife: (for so much may the originall word import) a∣boundeth* 1.480 in transgression, being inflamed with wrath, hee not only breedeth contention, but bringeth foorth an number of

sinnes of sundrie sorts: he curseth, he sweareth, he reuileth, he slandereth, he enuieth, he murmureth, he fighteth, and is readie also to commit murther, and many in that moode spare not to shed blood, and lay violent hands vpon those whom they deale with.

Verse 23. A mans pride shall bring him low: but honour shall vphold the humble in spirit.

A Mans pride] Either lurking in his heart, or expressed by word, deede, countenance, apparell, and such like, shall bring him low, shall be a cause of his abiection and debase∣ment, where he was before of higher estate and great estima∣tion: but honour shall vphold the humble in spirit, good esteeme, and credit, due praise and commendation, good plentie, and sufficiencie of maintenance, and (if it behooffull for him, and may stand him in stead) offices, dignities, and meete prefer∣ments, shall vphold, raise vp, and keepe vp the humble in spirit, such as are of lowly mind, and seeke least after either praise or pr〈…〉〈…〉tion. See chap. 11. 12. and 15. 33. and 18. 12.

Vers. 24. Who so is partner with a theefe, hateth his owne soule, and which heareth cursing, and bewraieth not.

WHo so is partner with a theefe, Which maketh himself accessary vnto his stealth, or robbery, either by coun∣sell, or consent: or by receiuing of stolne goods: or by con∣cealing of those whom he knoweth to be offenders in this sin, hateth his owne soule, dealeth as euill with himselfe, as if hee had a quarrell against his owne life and welfare, by mak••ng himselfe subiect to danger of law, to infamie, and to the dis∣pleasure and curse of God, in as much as thee•••••• and robbers shall not inherit the kingdome of God. And the Prophet pro∣ueth the dissembling Israelites to be liable to such a sentence, as should be denounced vpon them at the iudgement seate of God, and accordingly executed: because when they saw •• theefe they consented with him. And he which heareth cursing,* 1.481

and bewraieth it not, in the like case is he, and an enemie also vnto his owne soule, which heareth cursing, in whose cares blasphemies, swearing, bitter, malitious, or any manner of in∣ormous speeches are vttered, and hee declareth it not, neither reprooueth the partie so faultie, although hee be such a one whom it is wisedome to admonish, and it well becommeth him so to do, neither informeth any other who may be a Phy∣sitian to the partie delinquent, and minister medicines vnto him to cure his soule. And therefore after this manner the Lord doth censure this sinne in the law: If any soule heare the* 1.482 voyce of swearing, and is a witnes whether he hath scene it, or knowne of it, and doe not vtter it, he shall beare his iniquitie. Si∣lence then kept in such cases causeth men to incurre the re∣compence that is due to other mens offences, as themselues by bearing with them, and winking at them, haue intangled themselues with the guiltines thereof, and so make themselues obnoxious vnto them.

Vers. 25. The feare of a man bringeth him into a snare: but he that trusteth in the Lord shall be safe.

THe feare of a man] Not the spirituall feare, and sonnelike reuerence of God with dread to doe ought that may dis∣please him: For happie is he that feareth alway: nor the natu∣ral feare of dangers and troubles, so long as it keepeth in com∣passe, and is sanctified by the spirit of God: but that slauish and cowardly feare, that dasterlines of heart which springeth from infidelitie, and either detaineth a man from performing his dutie, and thrusteth him on forwards, to the doing of that which is vnlawfull, bringeth him into a snare, into great per∣plexities, and distresses, and sometimes into great dangers and mischiefes: for the want of Christian fortitude is both sinfull, and hurtfull. This complaint doth Ieremiah make of the im∣pious caitifes of his time, They bend their tongues li••e a bow for* 1.483 lies: but haue no courage for the truth. When Abraham and Isaack began to bee surprised with this, their feete were pre∣sently in the snare, by disclaiming their owne wiues, and after

a sort prostituting them, or at least exposing them to the vn∣chast eyes and powers of heathen Princes. And in what a plight was Dauid at Gath when hee was ouertaken with it, who vpon two much timiditie, and distrust of Gods prote∣ction, auoided the land of Israel, and cast himselfe into the Philistims hands, among whom hee was brought into misera∣ble streights, being driuen to counterferte madnes, and to play the part of a lunatick and frenticke person, as if hee had been quite besides himselfe? And Peters example was memorable, who letting his courage to fall from him, and fearefulnes to possesse him, was well neere vanquished by feeble souldiers, the porters at gates, and base persons, a woman, a girle, a con∣temptible wench, made him to yeeld vp his weapons, and to yeeld himselfe (as it were) captiue into their hands, they com∣pelled him to lye, to sweare, to forsweare, and to abiure his own master, whō not many houres before he promised boa∣stingly to die with. But he that trusteth in the Lord, the person which is secure of the good will of God, which constantly suf∣fereth afflictions, and as a valiant souldier of Iesus Christ pro∣ceedeth in well doing, shall be safe, and sure vnder the Lords defence: he will be as an high rocke vnto him, and for a to∣wer and castle, so that nothing shall touch such a one to doe him hurt.

The opposition standeth thus: A mans feare doth bring him into a snare, and hee that hath not his confidence in God shall be in danger: but the boldnes of a man doth preserue his li∣bertie, and he that trusteth in the Lord shall be safe.

Vers. 26. Many see••e the fauour of a ruler: but euery mans iudgement is from the Lord.

MAny seeke the fauour of a ruler,] Many imploy all their friends, and vse all possible meanes to haue the Magi∣strate made for them in their suites and questions. See chap. 19. 6. But euery mans iudgement, the sentence which the Ma∣gistrate shall passe vpon euery mans cause, whether it bee to cleere him, or to cast him, is of the Lord, who hath decreed

what successe euery man shall finde, and directeth the Magi∣strates mouth to pronounce the sentence, which his proui∣dence hath appointed to bee giuen: and howsoeuer man may be corrupt in acting of that which he hath determined; yet his proceeding is absolutely iust and righteous. Pilate condem∣ning Christ to death, passed as wrongfull a sentence as euer proceeded out of mans mouth; and yet our Sauiour told him, whatsoeuer he should be able to doe against him was assigned him from aboue, and the Lord had fore appointed it.

Vers. 27. The vniust man is an abomination to the iust, and he that is vpright is an abomination to the wicked.

THe vniust man is an abomination to the iust] The iust doth iustly abhorre the vngodly, not in respect of their per∣sons, but for, and according to their deserts: because they are Gods enemies, & aduersaries both to their soules, and to the whole Church, and bring plagues and iudgements vpon the* 1.484 whole nation: and what fellowship can there bee betweene righteousnes and vnrighteousnes? or of the seede of the wo∣man with the seede of the serpent? On the contrarie side, he that is vpright that leadeth an vpright and holy life, is an abo∣mination to the wicked, hated of him with great detestation, but vniustly, and without all desert: for there is cause rather of loue, and kinde affection. But hence ariseth the quarrell, that the vpright mans workes are good, and his euill: and because the vpright man will not runne to the same excesse of riot with him: and because hee will either actually or vocally re∣proue his sinnes: and because his heart is affrighted, and terri∣fied with the presence and companie of the vpright: and be∣cause the vpright and godly man is not of this world. See the* 1.485 tenth verse of this Chapter.

CHAPTER. XXX.

Verse 1. The words of Agur the sonne of Iabeth, euen the pro∣phecie the man spake concerning ••thiel, euen ••th••••l and Vcal.

THe sentences of Salomon were determined, and ended in the former Chapter: vnto which are adioined the writings and sayings of two other holy persons inspired by the holy Ghost, and vnited in one volume with them: namely A∣gur, to whom this Chapter is ascribed, and Bathsheba Salo∣mons mother, which vttered the words of the next, in this pre∣sent chapter: first the Scribe, penman, or author thereof vnder God is described: secondly the matter of it is propounded: the penman is described onely by his name and relation, hee was Agur the sonne of laketh. The matter is proposed first more generally being termed words: secondly more specially it is called a prophecie, that is, sacred words, holy sayings, such as Gods owne spirit did dictate, which proceedeth not from his owne wit, wisedome, nor learning, or any priuate motion of his owne, but as hee was directed by the holy Ghost: and thirdly, more particularly in the seuerall points and branches of the same, and those bee of three sorts: whereof some are euangelicall doctrines touching saluation, to the seuenth verse: some are requests to God in way of prayer, to the tenth verse: and some are promiscuous sentences, as precepts, com∣plaints, threatnings, and parables touching many matters. Now touching saluation, and the spirituall life: in the first place hee declareth the author, worker, and foundation of it Christ, to the fifth verse: in the next hee sheweth the meanes wherby the same is to be attained vnto, in the 5. and 6. verses. Concerning Ithiel, our Sauiour Christ is here set forth vnto vs, first by the vnion of his natures, that being eternall, & migh∣tie God with his Father, hee is also man with vs. For Ithiel is

equiualent to Immanuel, sauing this that Immanuel signifieth God with vs, and I••hiel by a neerer application, God with me: and the same word doth also argue his attribute of goodnes, his gracious presence, according to the ordinarie phrase of the Scripture: as was the conference betweene Gideon and the Angell, The Lord is with thee thou valiant man (saith the one)* 1.486 If the Lord be with vs, why is all this come vpon vs? (saith the other) Feare not (saith the Lord to his Israel by the Prophet)* 1.487 for I am with thee. And after that by his omnipotencie and po∣wer, which is the meaning of the word V••al, although not∣withstanding both Ithiel and it doe somewhat varie from the common forme of words of their composition, and deriua∣tion: For it pleaseth the wisedome of God in this place to vse them after a singular manner, and fitteth them for the repre∣sentation of his sonne, as if they were his proper names.

Vers. 2. Surely I haue been brutish since I was a man, neither is there the vnderstanding in me that was in Adam.

Vers. 3. I neither learned wisedom, nor kno••ne the knowledge of holy things.

HAuing magnified the competencie and all-sufficiencie of Christ to be a Sauiour, in respect of his natures as well diuine as humane, and of his goodnesse, presence with his, and infinite power, hee commeth to take knowledge of himselfe, and of his owne insufficiencie, and proposeth himselfe therein as a paterne to all mankinde, of the great defacement of Gods image in him, and of disabilitie by any wisedome of his owne, to compasse his owne saluation: to the end that it might ap∣peare what need and vse he hath of a Mediatour: Surely I haue been brutish since I was a man: as if he should haue said, It is a thing very certaine, and necessarie to bee knowne and obser∣ued, that I, and all men are beasts by our owne knowledge, and in* 1.488 this state haue I stood at euer since I was conceiued, and euery mans else since Adams fall, in respect of our fleshly condition, and corporall generation, neither is there the vnderstanding in me that was in Adam, that depth of rare knowledge, and ad∣mirable

wisedome which was in Adam in the state of inno∣cencie, and before hee transgressed the holy commandement of God, and was neuer since found either in himselfe, or in any of his posteritie: neither haue I learned wisedome, that heauen∣ly and celestiall wisedome from any of the wise or prudent men of this world: for it is hidden from them all, nor knowne the knowledge of holy things, I haue not by mine owne wit, by the light of reason, or by any naturall faculties of my minde pierced into the deep mysterie of sanctified and sauing know∣ledge: For indeed flesh and blood reueileth not Christ to any man: but the spirit of God onely working by his word.

Vers. 4. Who hath ascended vp into heauen? who hath gathe∣red the winde in his fists? who hath bound the waters in a gar∣ment? who hath established all the ends of the earth? what is his name, or his sonnes name, if thou canst tell me?

HE proceedeth still to debase himselfe, and all the world besides, both for ignorance and debilitie, and maketh therein a comparison betweene God and man, detracting from the one, and ascribing to the other the glorie and praise of supernall matters, and this hee doth by way of challenge: Who (saith he) hath ascended into heauen? beside him that is Ithiel, and Vcal, that he should be there informed in the secret of Gods will, or descended? that he might tell vs what things he hath seene, or heard: in this sense our Sauiour saith, no man* 1.489 hath ascended into heauen, but he that hath descended from it, the sonne of man which is in heauen. True it is that Paul, and o∣ther haue been wrapt vp thither, but yet not of themselues, but by God, and withall the things which they saw were vn∣utterable. Who hath gathered the winde in his fists? who doth hold the wind in his hand that it blow not, and letteth it loose when hee will to breathe out strong and violent blasts, who hath bound the waters in a garment? As if hee should say, Is it not God onely which keepeth the waters in the cloudes, and hath inclosed them in an narrow compasse, as it were wrapt vp in a vesture, which hee may fold vp, or let out at his owne

pleasure? for doth it belong to man to appoint drought, or moisture, to build vp the clowdes, or dissolue them into raine? who hath established the ends of the earth? by whose appoint∣ment is it, that the earth, and all the costs thereof remaine so firme, and stable, is it by the vertue of mans hand or comman∣dement? what is his name? canst thou name a man that can performe these things? what is his sonnes name? he speaketh this according to the custome of the Iewes, who vsed to make men knowne according to their kindred: as Isaiah the sonne of Amos: Dauid the sonne of Ishai; so also Asa his sonne, Ieho∣shapat his sonne, Iehoram his sonne, name his sonne, meaning that there is not a man to be found in any familie, or kindred of the world, that is able to performe these things: and all these latter demands are brought in for amplifications of the first question, and that by a most elegant gradation, for the erecting of mans imbecilitie: as if he should haue said, Is man able to mount vp into heauen, to be a companion of God in his counsels? nay he is not able so much as to gouerne the windes in the aire: nor to order the waters in the lowest clowdes: nor to adde the least stabilitie to the earth, which we tread vpon; and therefore both I, and all that will attaine vnto blessednes, must goe out of our selues, and seeke our helpe in Ithiel and Ʋcal, being that sonne of God whom no man knoweth but the father, neither doth any man know the fa∣ther but he alone, and to whom he will reueile him, he is the* 1.490 true Messiah.

Verse 5. Euery word of God is pure, he is a s••ield to them that trust in him.

THe meanes whereby saluation is to be obtained, and which confirme a man in the assured hope thereof, are three: the first is the most perfect and absolute word of God, in the former clause of this verse: the second is saith, affiance in God, and dependance vpon him, in the la••er ••••••se of this verse: the third is the conscience, and most dut••full regard of Gods holy voyce, that it be faithfully obserued without our

owne mixtures with it, in the next verse: Euery word of God is pure, euery part and particle of Gods reueiled will is pure, true, iust, holie, and free from all corruption, and basenes, as the sil∣uer that hath bin many times refined in the fire; this is that word of grace, of that message of saluation, whereby Christ doth exercise his goodnes towards vs, and maketh his power effectuall in vs, he is a shield to them that trust in him, to the faith which he requireth, he perswadeth vs by a forcible cause, the prouident care of God for the saluation, and safetie of his people, which he illustrateth by a comparison of bodily armes of defence, and therefore he is called a shield, or buckler, which a man holdeth out against the weapons of his enemies, and re∣ceiueth the arrowes, the strokes, the darts, the bullets, the shot, which otherwise would pierce the body, slay, or wound it: and therefore a good man can neuer be hurt by the diuell, and his souldiers, so long as the Lord is not battered nor pier∣ced: if he be impregnable, they are in safetie: if he be inuinci∣ble, they can neuer bee destroyed. The subiects of this pro∣tection, the persons preserued by him, are those that cast them∣selues vpon him, and stedfastly repose their confidence in him. See Chap. 29. 25.

Verse 6. Adde not to his words lest he reprooue thee, and thou be found a lyer.

ADde not to his words] Neithe•• vtter, nor practise any thing against the will of God reueiled to thee, •••• equal∣lizing mens words with it: and dignifying the fruites of hu∣mane wit with the titles, and prerogatiues that peculiarly ap∣pertaine to Gods wisdome; by canonizing mens writings, and so making them matchable with Gods holie bookes: by for∣ging of things which God neuer spake, or by misinterpre∣ting, or misapplying that which he hath deliuered: by falsify∣ing the meaning, and giuing a sense which he intended not: especially to take liberty to sinne, or thereby doe any thing that is vnlawfull. The reason whereby he deterreth men from this presumption, is, from the perill which will insue vpon it, &

that in a double respect: the one they expose themselues vnto rebuke; doe not this lest he reproue thee, as charging thee with arrogancy and great presumption: and the other that they be∣wray their owne falshood, lest (saith he) thou be found a lyar, in affirming that which is void of truth, and egregiously con∣trary vnto it, and so shalt thou haue the true God to discouer thy lies, and with iudgements vpon thee (to thy confusion,) auerre and iustifie his owne diuine veritie: and the same is the condition of these, which contrarily diminish any part of Gods word, and attempt to take away ought from that which he hath spoken, or written, against his precept, and strict charge, Whatsoeuer I command you take heede to doe it, thou* 1.491 shalt put nothing thereto, nor take ought therefrom.

Verse 7. Two things haue I required of thee, deny them me not before I dye.

THis prayer of Agur, though it be briefe, consisteth yet of three parts, as we shall see in order; the first is a preface and entrance thereunto: Two things haue I required of thee, wherein this holy man of God in humble manner sheweth vn∣to him, that he earnestly desireth at his hands two things espe∣cially, as most needfull for the saluat••••n of his soule, the dis∣charge of his dutie, and good estate in this life: for although he begged many other things at Gods hand; yet hee did fre∣quently, and feruently craue these two as matters of great im∣portance, and such as made a way for innumerable other par∣ticulars, and these hee desireth to obtaine, and inioy before he dye, during his life, and euen vntill his last breath; this he doth, for that he well knew, and considered if God should withdraw his fauour and grace from him but for a mo∣ment, his estate would be very miserable.

Verse 8. Remoue from me vanity and lies, giue me neither pouertie nor riches, feed me with food conuenient for me.

THe second part of this prayer standeth in the suite that he maketh, the petitions that he putteth vp to God, and the principall things which he supplicateth for: whereof some of them concerne the soule, as grace against his sinnes: and some the body, as moderate maintenance for his estate, Remoue far from me (saith he) vanitie, and lies, that is to say, keepe me by thy holie spirit from all vngodlines, and vnrighteousnes, which is vanity, and especially from hypocrisie, and telling of vn∣truth, which is a double iniquitie: those of this kind which I haue formerly fallen into▪ remit, and pardon, and for the fu∣ture dayes of my life, protect, and defend me against the do∣minion, power, and venome of them, and cause that so oft as I fault, I may be purged from them by sound and hartie repen∣tance. This his request is very much agreeable to those petiti∣ons which our Sauiour hath taught vs to make: Forgiue vs our trespasses: leade vs not into temptation, but deliuer vs from euill. Giue me neither pouerty, nor r••ches, after spirituall graces hee craueth corporall blessings, des••••ing a mediocritie therein, e∣uen so much as is needfull, meete, and vsefull for him; and therefore maketh a d••eprecation against extremities, ouer lit∣tle, or excessiue much, giue me neither pouertie nor riches, suffer me not to be oppressed with p••nury, neither yet to carrie too heauie a burden of prosperiti••: let me not sinke into indigency, and so be made miserable with want, neither let me ouerflow with too luxurious an estate, and so be corrupted with super∣fluitie, feed me with food conuenient for me, that is to say, be∣stow vpon me that portion which thou as my heauenly father hast cut out for me, and appointed in thy decree to be conue∣nient for my body, and for my soule, and no hinderance, but a furtherance to me in thy seruice. It is more forcibly propoun∣ded in the originall text, then doth appeare in the translation; for the Lord therein with his administration, and prouidence is compared to the dammes of yong creatures, whose care to

bring meate, (or as the word signifyeth) a pray vnto them,* 1.492 constantly, and without any defeatement of them: and this is better, then to haue their nests, or holes full of meate, lying vnnecessarily by them: and likewise he is resembled to wise, faithfull, and iust masters, and Captaines, which yeeld a set al∣lowance, or ordinary vnto their people, or souldiers, which shall be very sufficient for them, and which they may vndoub∣tedly conclude to haue ministred to them in due time, without any fayling, and therefore they are in better case, then if it lay moulding, or corrupting by them many moneths before they need it, and should be amongst their car••iages, wherewith they should weary themselues in their oft remoueals from one place or countrie to another. And this is all one in sense with that other petition in the Lords prayer, giue vs this day our daily bread, and it hath also the same extent that that hath, con∣taining vnder bread or food all corporall blessings, or whatso∣euer things be expedient for a mans welfare touching this life.

Verse 9. Lest I be full, and deny thee, and say, Who is the Lord: or lest I be poore and steale, and take the name of my God in vaine.

THe third is a confirmation of his petition, which he made for competencie, without those extremities and the noy∣some effects that will insue from either of them, and that is on the one side impious, and execrable contempt of God, and on the other side, sinful, scandelous, and offensiue shifting, lest I be full, exceed in riches, or be too highly aduanced to honour and promotion, or haue more then enough of the outward things, which the world doth so much admire, and deny thee, to take authority, or beare rule ouer me, or to giue precepts for my wayes: especially when thy word prescribeth ought against my carnall lusts, and fleshly will, and say, by the contemptu∣ous thought of my heart within my selfe, or by blasphemous speeches to others, or by the consequence of my dissolute, ir∣regular, or presumptuous behauiour, Who is the Lord? that I

should feare him, that I should obey him, that I should re∣fraine from mine owne pleasing, and sweete delights, to doe him seruice: for fulnes is very infestuous to religion, and to humilitie, and to a christian conuersation, euen in Gods owne people, saying, Beware that thou forget not the Lord thy God,* 1.493 not keeping his commandements, nor his lawes, which I com∣mand thee this day••le when thou hast eaten, and filled thy selfe, and shalt build goodly houses, and dwell therein, and thy bea••ts and thy sheepe be increased, thine heart be lifted vp, and thou for∣get the Lord thy God, which brought thee out of the land of E∣gypt, out of the house of bondage, Or lest I be poore and steale, and take the name of my God in vaine, lest famine, and pinching ne∣cessity do draw me first vnto theft, and afterward into penu••y, dishonouring thee by my fraudulent and vnconscionable chetings, or other vnrighteous courses.

Verse 10. Accuse not a seruant to his master, lest he curse thee and thou be found guilty.

ACcuse not a seruant to his master] Complaine not falsly or rashly without cause, or necessitie, if easier meanes may serue to reclaime, and reforme him, though he should be faul∣tie: for it is a worke of cruelty to inbitter gouernours against their vnderlings: it is as vnfit for a good man so to doe, as it misbeseemeth him that is mercifull to play the prankes of a false and malitious Doeg: and who would deale like that who∣rish mistres of Ioseph, to expose a harmelesse lambe to the pawes of a roaring Lyon? For such a one she attempted to make Po••pher to be, by kindling in him the rage of ielou••ie, by her false suggestions, and hellish calumniations. The enemies of Shadrach, Meshach, and Abednego, are perpetually infa∣mous by this kind of treacherous sycophancie: and when will the reproch of that cursed Haman come to an end, who by his virulent tongue traduced a whole nation, and the best nation of all the Kings subiects, inueighed Ashuerosh to prescribe them all, and destinate them to a bloody massacre? If it be so hatefull a thing to make diuision among brethren which are

equals, as that God hath them in great detestation which vse it; how much more is it abominable to imbitter one that is mightie, against him that is so feeble, where there can be no resistance, nor protection, to bring poore helpelesse persons (as it were) to the slaughter house, or torture? Lest he curse thee,* 1.494 lest by his prayer vnto God he draw downe a curse vpon thee, from him who is the defender, and reuenger of the poore, and so he plague thee with some stroke from his owne hand; or he giue thee ouer to some such offence, as the court of iustice wil take notice of: or punish, and bring to light some former mis∣behauiour of thine, whereof thou peraduenture by this poore seruants information or testimony shall be conuicted: for they that are accused, are wont to publish all the euill they know by their accuser: this kind of ••ecrimination is frequent and common.

Verse 11. There is a generation that curseth their father, and doth not blesse their mother.

FOure crooked & wicked generation of sinners (as it were) in this verse, and the three next are yoked together, and described. The first stocke is of those that are notable rebels, who curse their father, and mother, and blesse them not, the same thing being repeated negatiuely by the contrary: of this sort are all such as rise vp against them that are in authority, and namely vngratious children, who not onely in heart de∣spise their parents, and wish euill vnto them: but with reuiling, or other malapert speeches abuse them to their faces, or with murmurings, whisperings, or other words of contumelie, de∣praue them behind their backes. It is a great sinne to vilifie any, be he neuer so base or meane a friend: but to defame, and deface those who represent the Lords person, and who are the authors and preseruers of their liues, must needs be an horrible impiety, and most inhumane ingratitude; which the Lord commandeth the Magistrate to take knowledge of, and to pu∣nish, and that in a seuere manner, euen with no lesse then death* 1.495 it selfe, as well as he doth other grieuous and capitall crimes.

Verse 12. There is a generation that are pure in their owne eyes, and yet are not washed from their silthinesse.

THe second generation, brood, or race (as it were) procee∣ding from one age to another, is of infatuated sinners who are pure in their owne eyes, who fantasie their own hearts and waies to be godly and righteous, and like naturall puri∣tanes with their owne testimonie confirme themselues in a great opinion of their owne integritie. For alwaies the worst men are best conceited of themselues, and the more Gods word condemneth them, the more their owne tongues and imaginations iustifie them: For they are blinded by naturall ignorance the diuell hath blindfolded their minds: and God in his iustice (because they embraced not the loue of his truth) hath giuen them ••uer to strong delusions, to giue credence vn∣to, and beleeue, the lyes of their owne seduced hearts, and yet are not washed from their filthinesse, they remaine in the dung of corruption and sinfulnes: they are not iustified by the re∣mission of their sinnes; nor haue their consciences sprinkled with the blood of Iesus Christ; nor sanctified by the spirit of God, and the pure water of grace; they are not made cleane through the word spoken vnto them; they haue no saith, no sound repentance, no vertue in their hearts; no reformation of their waies: and therefore the filthinesse both of the flesh and spirit is increased in them, and not diminished: it grow∣eth more loathsome, and not lesse offensiue.

Vers. 13. There is a generation whose eyes are loftie, and their eye lids are lifted vp.

THe third generation is of ambitious and haughtie per∣sons, whose eyes are loftie, looking vpward with desire and expectation of great things, and with contempt of their infe∣riours, and so declare the pride of their heart by their very lookes; and their eye lids are lifted vp, by scornefull and dis∣dainfull lookes, bewraying the arrogancie of their spirits: for

he putteth the signe of pride for pride, because euen in their eyes and c••untenance there is a manifestation of it. See chap∣ter 6. 17.

Vers. 14. There is a generation whose teeth are as swords, and their iaw-bones as kniues to deuoure the poore from off the earth, and the needie from among men.

THe last generation is oppressors, and tyrants, monstrous creatures, mankinde beasts, or beastly men: they haue rushes, or teeth like to boares, or lions, and swords, & kniues, like vnto robbers: the subiect of whose cruelty is poore whom they prey vpon, and make an vtter spoyle of, that they should haue no more place in the earth, or being amongst men: like rauenous wolues eating vp all, that they leaue not so much as* 1.496 the bones behinde them: of these the Prophet complaineth in one of his Psalmes, saying, I lie among men, who are set on fire, whose teeth are as speares, and arrowes, and their tongue a sharpe sword.

Vers. 15. The horseleach hath two daughters that crie, Giue, giue: there are three things that are neuer satisfied, yea foure that say not it is enough.

Vers. 16. The graue, the barren wombe, the earth that is not satisfied with water, and the fire that saith not it is enough.

AGur declareth the nature of concupiscence, and the insa∣tiable desire of greedie minded men, by diuers compari∣sons: whereof the first is put single by it selfe; the other ran∣ked and counted together in one number of foure. The horse∣leach, so called, a creature well knowne vnto vs, which is a worme keeping in ponds, or puddles, or muddy brookes, hath two daughters, two forkes in her tongue, whereby she first pricketh and pierceth the skinne, and afterward sucketh the blood, which by effect are said to crie, giue, giue, and not by voyce: for she is dumbe, and without voyce, and perpetually mute: but her insatiable appetite of sucking blood is the ac∣tuall

crye which she maketh: for she neuer giueth ouer till she be filled, and then she falleth of••; and yet afterward to it she will againe, and be as hungry of it as she was at the first: which well resembleth the doings of oppressors, who are not con∣tented once to haue spoyled those whom they fastned their mouthes vpon, but comes againe, and againe, and neuer leaue vntill they haue drawne out all the blood of their estate. And let it not seeme strange, that in the former part of the si∣militude we so interprete daughter: For it is vsuall with the Hebrewes, by a borrowed speech, to call the effects, affections and properties of things, the sonnes and daughters thereof: as the sonne of death, the sonne of the morning, the daughter of the eye, the daughter of the voyce, the daughter of the song. These foure things recited and numbred, wee shall see in order. The first is the graue, which hath his very name of crauing, and will* 1.497 neuer cease hungring after dead corpses, so long as Adams sonnes and daughters are subiect to mortalitie. See chap. 27. vers. 20. The second is the barren wombe, that is to say, the wo∣man whose wombe is barren, which was wont to be vnmea∣surably desirous of children, both for the comfortable enioy∣ment of them, with hope of large posterity, which was in great request amongst the people of those times, and places, and for that sterilitie was very disgracefull, as may appeare by the say∣ing of Rachel to Iacob: Giue me children, or else I dye. It is* 1.498 said that the aduersarie of Hannah Samuels mother vexed her sore, for as much as she vpbraided her, because the Lord had* 1.499 made her barren. And this doth Elizabeth the mother of Iohn the Baptist confesse to the praise of God, saying, Thus merci∣fully hath the Lord dealt with me, to take away my rebuke from among men. The third is, the earth, that cannot be satisfied with water: It can neuer haue enough at one time, to serue for all times: though there bee store now, there may bee need here∣after: though in an ouer wet yeere it be glutted with raine, and made as it were drunken, so that it bee compelled to vomit vp the great abundance that it hath receiued, through too many, too long, too vehement and violent showers; yet if the yeere following want supplie of moysture, the ground will chap and

chawne with drought, and bee as thirstie as if it had had no watering before. It might haue seemed that Noahs flood would haue killed the appetite of the ground, by giuing it such a surfeit, that it should haue brooked raine the worse for many generations, and yet no doubt it had neede of more, for the good estate of the plants and creatures, within a short time after. The fourth is, the fire that saith not it is enough: E∣uery one knoweth the nature thereof, that a sparke will kindle a coale, and that all the fu••ll which is on the hearth, whereof the flame being too great will set the chimney on fire, and the chimney the roofe of the house, and that the whole building, and then hauing proceeded so farre, will kindle vpon the next house, and rauen after the whole streete, and if it may seaze thereon, it will make a violent assault vpon the next, and still proceed further and further, to the consumption of the whole citie how ample soeuer, vnlesse it bee with wonderfull paines and power resisted.

Vers. 17. The eye that mocketh his father, and despiseth to obey his mother, the rauens of the valley shall picke it out and the young eagles shall eate it.

HE describeth the direfull condition of refractarie and gracelesse children. In the former part their contumacie and stubbornes is shewen: in the latter their punishment and euill end is threatned. The eye that mocketh his father, the per∣son which with a contemptuous eye doth vilifie his father, ei∣ther picking a quarrell at the sight of him in regard of his wi∣thered and wrinckled face, crooked backe, or course apparell, or any manner of deformitie, which either is indeede, or to his fantasie seemeth to bee in him, or else disdaining him with a scorneful look, as being ashamed to yeeld him any reuerence, and despiseth to obey h•••• mother, doth not onely neglect to learne that which she teacheth him, or to performe that which she commandeth him, but with the despight of his minde re∣fuseth both the rauens of the valley shall picke it out, and the young eagle shall eate it, the fiercest and most cruell sort of ra∣uens,

and thost eagles which are most busie, and with their beakes and tallens are better able to teare, shall haue him, like the carrion of a dead beast exposed to them for a prey, his death shall not be peaceable and honourable, but violent and shamefull: and buriall he shall haue none at all, but shall either hang vpon the gibbet, till he drop downe peecemeale, or lie as a rotten sheepe, or hilded horse in a ditch, and so bee eaten vp of eagles, rauenous kites, and crowes, and other fowles of that nature: and equall it is, that hee which doth so vnnaturally lothe his kinde and pitifull parents, out of whose bowels hee proceeded, should bee giuen for meate to vnmercifull crea∣tures, and bee buried in their bowels. And albeit this plague be not executed vpon all such malefactors, yet they are all ob∣noxious to it, and liue in danger of it: one so punished, doth threaten a million, and there is no one in like manner guiltie, but may feare that he shall taste of it, to his paine, to his shame, and to his destruction.

Vers. 18. There be three things which are too wonderfull for me, yea foure which I vnderstand not.

Vers. 19. The way of an Eagle in the aire, the way of a Ser∣pent on a rocke, the way of a ship in the middest of the sea, and the way of a man with a maide.

HE goeth on by enumeration of diuers things, by propo∣sition of three or foure together, to shew the like na∣tures, or effects, or dispositions to aggrauate certaine vices, and afterward to amplifie and illustrate certaine vertues. The vice which here he is in hand with is incontinencie & whore∣dome, which hee proueth to be more frequent and common then the world knoweth, and y^• there be many foule practises of it, which neuer come to mans knowledge. There are three things hid from me, whereof it is impossible for me, or any man, to know the particulars, yea foure which I know not, which I could neuer apprehend all: for that the infinite indi∣uiduall acts of them no man could obserue, and being once past, they leaue no memoriall thereof behinde them. The first

is, the way of an Eagle in the ayre: For she leaueth no notes, or paths of her flight: and though this be common to all other birds, yet hee nameth especially the Eagle, both because she is the chiefe of fowles, and flieth most high, and swiftly. The se∣cond is, the way of a Serpent vpon a rock, who leaueth no slime behinde her, as the snaile doth where she creepeth, neither ma∣keth she any print of her body on the stone ouer which she glideth, whereas when she creepeth on the dust she may bee traced, and her winding in a dew may be seene on the grasse. The third is, the way of a ship in the middest of the sea, which al∣beit while it is sayling (especially in a calme) maketh some path for a short time, and little way, yet after it is gone a little distance, the passage thereof cannot be found: by reason that the waters wherein it fleeteth commeth together, and so there is no appearance that euer it had bee•• there: and the way of a man, who is inamoured with loue, or inflamed with concu∣piscence, his wilie solicitations, his artificiall plots, and cun∣ning deuices to winne consent, and get his lust satisfied, with a maide, with a virgine vnpolluted before his attempts, and so remaineth, if she can withstand his guilefull allurements, o∣therwise she is one that would be so taken, and will shamelesly affirme her selfe so to be, and others (because her leaudnes is not discouered) doe so esteeme of her.

Vers. 20. Such is the way of an adulterous woman, she eateth, and wipeth, and saith, I haue done no wickednes.

SVch] So close, and vnknowne: For to that end in way of ap∣plication, he alleageth those foure strange things rehearsed before, by certaine similitudes, demonstrating the priuie, se∣cret, subtile, and impudent dealings of the harlot. She eateth, she cōmitteth follie, she is like to those y^• eate stollen bread in dark corners: thus in good tearmes y^• holy Ghost declareth euill matters: for that he studiously auoideth all obscenitie of speech, and wipeth her mouth, making a goodly shew as if she were honest, doth as it were wipe downe all the crummes of filthinesse, that no signe of her wantonnes should appeare: and

conceiuing great boldnes that her whoredome is concealed for euer, and neuer to come to light, she saith I haue done no wickednes, I am free from all impuritie, and vnchast behaui∣our.

Verse 21. For three things the earth is disquieted, and for foure which it cannot beare.

IN the premises he conioyned diuers things together which did accord, or resemble one another in secrecie, and close∣nes, and in this verse, and the two next, hee ranketh certaine sorts of people, and those of the baser sort, some of them men, some women, which are notoriously apart, being too mani∣festly discerned and felt too heauilie: for the earth is moued at them, the inhabitants haue iust occasion to quake and trem∣ble, and the insensible and vnreasonable things doe shake at them: and for foure which it cannot beare, so intollerable they are and burdenous: he vseth there a hyperbolicall speech, ar∣guing the incommodities they bring to the places wherein they dwell, and the troubles and molestations wherewith they disquiet and vexe the folke with whom they liue: and these are they that follow.

Verse 22. For a seruant when he raigneth, and a foole when he is filled with meate.

FOr a seruant when he raigneth] When vnworthy men, and persons vnfit for high callings, are aduanced to the same: for they know not how to vse authority, but peruert it both to their owne hurt, and oppression of others: a slauish heart of all others is most ready to be imperious, and none growe so outragiously insolent, as those that are most abiect, and con∣temptible. See chap. 19. 10. and a foole, a wicked man, desti∣tute of godly wisdome, when he is filled with meate, when hee hath plentie, and abundance of food, apparell, wealth, and o∣ther prosperitie. See also the 19. chap. verse the 10.

Verse 23. For an odious woman when she is married, and an handmaid that is heire to her mistresse.

FOr an odious woman] Which is troublesome, and inclining to frowardnes, or any other way vitious, or ill mannered, for which she is worthily had in detestation, when she is marri∣ed, when she is become a wise, when she is become a dame, or mistresse: her husband, her seruants, her neighbours, and all that haue to deale with her, shall find and feele what mettall she is made of; naught she was, while she liued a single life, but worse now she hath crept into the bed, and bosome of her husband: her roote was naught before, but not able to send forth buds, or leaues: but now she is planted in rank mould, she will shoote forth her vnseemely branches, and vnsauory blossomes: her husband must be a patient to sustaine her lewd conditions, and her agent to effect her sinfull purposes against his people, or against his neighbours, or against his friends; she will prescribe, and he must performe; her tongue must ap∣point it, and his hand effect it: such a one was Iosephs mistresse, a treacherous beast against him, and yet a forcible comman∣der of him, to wreake her malice vpon the best seruant that e∣uer he had, because hee would not be perfidious with her for company. Such a one was Iezabel, vnder whom being mar∣ried vnto Achab, it might properly be said that the land of Is∣rael was troubled, for the persecutions which she caused to be raised, the slaughters which she caused to be made, the Ido∣latrie which she caused to be committed, and all the villanies which she caused to be wrought: and an hand-maid, for one that hath bin a seruant before, that is heire to her mistresse, mar∣ried to her master, and so possesseth that preferment, and those commodities which her mistresse inioyed before: for hauing gotten a better state, her heart will swell, and waxe proud, and through the height of her minde, she will demeane her selfe so insolently, that neither seruants, nor children, nor husband himselfe can wel indure her arrogancy: yet this is not to be vn∣derstood of euery one so promoted, if she be of an humble,

meeke, and quiet spirit: but this imputation is onely laid vpon them which are of the number of those odious women, before spoken of.

Verse 24. There are foure things in the earth which are lit∣tle, but exceeding wise.

AFter the foure former quaternions, which were brought for the aggrauation of certaine sorts of sinnes, there fol∣lowe two others, which he vseth for the illustration of the ver∣tue, and imitation of that which is good euen in the creatures, which are led onely by the instinct of nature, without the vse of reason: for their naturall properties are herein described, to the end that thereby we should receiue morall instruction; in so much as there is nothing so meane, but a man for his bene∣fit may learne instruction from it: as Iob saith, Aske now the beasts and they shall teach thee, and the fowles of the heauen and* 1.500 they tell thee. And these of the first order are set forth by that which is praise worthy in them, and common to them all, which is done in this verse: and then by the seuerall commen∣dable properties, and qualities that are found in euery one of them: the commendation that he giueth of them all is that they are small, but yet prudent, hauing little bodies, but great store of naturall wisdome therein.

Verse 25. The Ants a people not strong, yet prepare their meate in the sommer.

ANd among these commendable, and immitable crea∣tures, the Ants be set in the first place, and are resem∣bled to a people for their multitude, but weake, and feeble, and very defectiue in power, and far vnable to defend them∣selues by incounter, or get their food by hard labour: not∣withstanding, that which is wanting in might, is supplied by forecast, and so their prouidence serueth them for power. For they prepare their meate in sommer, they gather their food which shall nourish them all the yeere in the sommer season▪

while corne may be had, and the season is conuenient, applie themselues to lay vp against harder times, which the wise man induceth, and bringeth in as a patterne of good prouidence, for taking the time (as we say) while time serueth, as they doe which in youth make prouision for old age: in plentie for scar∣citie: in health for sicknes: in a peaceable estate for persecuti∣ons, troubles, and molestations, as see chap. 6. 7.

Verse 26. The hill rats a people not mightie, yet make their houses in the rockes.

THe second place is giuen to the hill rats, a creature vn∣knowne in these parts of the world, but in great plenty a∣bout Iudea, and Syria: the writers describe it to be a little beast in part like to a rat, and in part like to a Beare, it hath neither strength of limmes, nor any other meanes to defend it selfe from dogs, or any other creature that should make a pray of it: but this wit she hath, that she diggeth her holes in the moun∣taines,* 1.501 and stonie places, (which our conies cannot doe, and therefore it cannot be meant of them) and therein sheth in time of danger, and therein layeth her yong ones safely: tea∣ching this point of wisedome that when our owne power fai∣leth to protect vs, we seeke helpe elsewhere, and that in place where it may surely be had for our defence, and security.

Verse 27. The beasts haue no King, yet goe they forth all by bands.

IN the third place are ranked the locus••s, which are certaine flies with long legs, whereof there were great store in the east countries, which haue no King, no principall, or chiefe ru∣ler ouer them, as the Bees are affirmed to haue, yet goe they forth all by bands, yet haue they such respect to their owne safe∣ty, as not to single themselues asunder, which would be dan∣gerous, and beare such loue to concord, which is most com∣fortable, that they march all in a company as it were in battell aray, and strengthen themselues by flocking in infinite heapes:

whereout the wise man, though hee make no application, would haue this morall learned: that needfull, and good ser∣uices are to be performed, though they be not vrged thereto by compulsion, nor inforced by the command of authority, and that ascotiation, and combination in lawfull affaires is very vsefull, and of great valditie, for the publike good, and also the benefit of euery mans priuat estate.

Verse 28. The spider taketh hold with her hands, and is in the Kings Palaces.

LAst of all commeth the spider, who is said to take hold, of the thread, which she hath spunne, with her hands, not that they are such indeed, but because they are set some on one side, and some on another, as mens hands are, and because they doe the office of hands, that is, apprehend, and lay hold on things, otherwise in proper speech they are feete: and is in the Kings Palaces, labouring busilie about her web in the most sumptuous roomes, and magnificent buildings that can bee; her curious workmanship in making of her cobwe••▪ and her constant industry, with diligent trauell in the same, ••s brought in, to admonish men not to be slothfull in their vocations, but industrious: not to be vnskilfull slubberers in their trades, or professions, but expert Artificers, and exact workemen, labou∣ring so to excell therein, that they may doe those things which be commendable, and admirable, though with a bet∣ter minde then to seeke praise and applause for the same.

Verse 29. There be three things that order well their going; yea foure that are comely in going.

IN the former quaternion Agur proposed the obseruable properties of certaine feeble creatures of little respect, the most of them being but infects, for mens vse and instruction: in this following he presenteth to our view for a patterne of comelines, and courage, the example of others that are more heroicall, and renowned, all agreeing in the well ordering of

their goings, and in the seemelinesse of their pace: in the reci∣tall whereof his intent is to incite euery man to looke well to his carriage, that he walke decently, and as becommeth him in the place which he holdeth: good mens eyes be fixed vpon him, and bad mens eyes doe strictly behold him; he conuerseth constantly in the presence of Gods Angels, and euery step of al his paths are perpetually before the Lord.

Verse 30. A Lion which is strongest among beasts, and tur∣neth not away for any.

Verse 31. A horse which hath his loynes girt vp, an he goat, and a King against whom there is no rising vp.

HE beginneth with the Lion, who in his passage any whi∣ther goeth not timerously, and cowardly in feare: hee trembleth not nor flyeth backe, although he see the Elephant, nor any the like beast, but proceedeth on forward with a vali∣ant courage: next he setteth out the Horse, especially whē he is harnessed for the battell, or prepared for the race: the metaphor being taken from the people of the east, and their custome, who when they went readily about any thing, would trusse vp their garments about their loynes: the disposition and valour of this beast is well knowne vnto vs, how gallantly he setteth himselfe to praunce, stampe, rayne, or runne, according as he is put vnto it: and of him ••he Lord giueth this testimony to Iob: Hast thou giuen the horse strength, or couered his necke with* 1.502 neighing? hast thou made him afraid as the grasse hopper? his strong neighing is fearefull. He diggeth in the valley, and reioy∣ceth in his strength he goeth forth to meete the harnessed man: he mocketh at fea••e, and is not afraid, and turneth not backe from the sword: the q••••uer ra••leth at him, the glittering speare, and the shield. He swalloweth the ground for fiercenes and rage, and beleeueth not that it is the trumpet; he saith among the trumpet∣ters, ha, ha; he smelleth the battell a far off, and the noyse of the Captaines, and the shouting.

In the third place he mentioneth the hee goate, who being the ring-leader of the flocke, not onely walketh before the

same with a certaine statelines, but with cheerefulnes in the sight of the rest, climeth vp the craggie rockes and moun∣taines.

Hee concludeth with the King, not putting him last as the meanest, but shutting vp all with him as the worthiest, in com∣parison of whom (if he bee a man worthie of his place) the o∣thers are but a shadow: hee is a Lord, and commander ouer them all. For if man in respect of his kinde was made to haue dominion ouer all the beasts, and though he had forfeited the same, it was restored to him againe through Christ; how much more hath the King this prerogatiue, who is the Prince ouer men? and against him (it is said) there is no rising vp: not but that there be many mutinies and rebellions, but few of them take place, God being in a speciall manner the Kings prote∣ctor: For that hee is his Deputie and Liutenant, and whom if he did not maintaine and support, humane societie would be dissolued; and therefore besides his owne watchfull eye, and prouident hand, he hath also armed him with maiestie and au∣thoritie: he hath put the sword into his hand, for defence of himselfe, and vengeance on his enemies. Such a one then ought a Prince to be, mightie, valiant, and full of magnanimitie, a∣gainst whom none should dare to stand vp, or be audacious to resist: and these instances are induced for instruction to them that haue authoritie committed to thē, that they might learne how well it beseemeth them to shew themselues bolde, and fearelesse in their places. So the Lord doth animate and hear∣ten Ioshua, saying, Be strong, and of good courage: for vnto this* 1.503 people shalt thou diuide for an inheritance, the land which I sware to their fathers to giue them. Only bee strong, and very couragious, that thou maist obserue to doe, according to all the law which Moses my seruant commanded thee: turne not from neither to the right hand, nor to the left.

Vers. 32. If thou hast done foolishly in lifting vp thy selfe: or if thou hast thought euill, lay thine hand vpon thy mouth.

IN the premises by examples hee taught men of place to bee valerous, and couragiously to maintaine the honour of their

places, and in this verse with that which followeth, he admo∣nisheth all men not to abuse his instruction to haughtines, and turbulencie, but to frame themselues to modestie, and peace∣ablenes; which hee doth by giuing men direction, how they should dispose of themselues thereto, and by producing a reason, as a motiue to perswade them to labour therin: If thou hast done foolishly, if thou hast outwardly sinned through folly, in lifting vp thy selfe, in proud speeches, and arrogant beha∣uiour: For ambition, vaine glorie, and all the effects of a con∣ceited minde are nothing else but meere foolishnes: as Ha∣bakkuk saith, Hee that lifteth vp himselfe▪ his minde is not vp∣right within him. Indeed the proud man is as he that transgres∣seth* 1.504 by wine. Or if thou hast thought eu〈…〉〈…〉 ••f thou hast giuen entertainment to vnlouing surmises, especially if thou hast in∣wardly nourished any vncharitable 〈◊〉〈◊〉 of doing euill, lay thy hand vpon thy mouth, be silent, 〈◊〉〈◊〉 ••ff, and giue ouer. For the first step to reformation is to cease from ma••••taining of sinne: For the Lord by Ezechiel doth promise it as a 〈◊〉〈◊〉 testimonie of vnfained repentance, ••aying, that th•••• 〈◊〉〈◊〉 〈…〉〈…〉 member,* 1.505 and be ashamed, and neuer open thy mo〈…〉〈…〉 And therefore Iob also by this argument d〈…〉〈…〉 of his humiliation, saying, Behold I am vile: 〈…〉〈…〉swere* 1.506 thee? I will lay my hand vpon my mouth. Onc〈…〉〈…〉 〈◊〉〈◊〉¦ken, but I will answere no more; yea twice, but I will proce〈…〉〈…〉 further. And so the wise man here doth prescribe it as a 〈◊〉〈◊〉 and note of repentance, which hee would haue those th〈…〉〈…〉 through pride to rise againe vnto: because that it alway 〈◊〉〈◊〉¦deth mercie, and salueth vp the wounds that sinne maketh.

Vers. 33. Surely as the churning of milke bringeth foorth butter, and the wringing of the nose bringeth forth blood▪ so the forcing of anger bringeth forth strife.

THe reason wherby he dehorteth men frō such courses as be∣wray a proud heart in our selues, and base opinion of our brethren, is from the euill euent which will follow vpon it, the stirres, strife, and troubles, which are like to be kindled there∣by,

and is amplified by two familiar similitudes touching things obuious to all sorts: the meanest girle in a countrie knoweth that much beating doth seuer the thinner milke from the thicker creame, and so causeth butter to arise: and very children doe vnderstand, and feele that the hard and ve∣hement rubbing of the nostrils maketh blood to fall downe, and issue out of them: So he that forceth wrath, stirreth other men to anger by his prouoking speeches, bringeth forth strife, is the cause of much dissension: sometimes of brawling, some∣times of fighting, sometimes of suites, sometimes of warre: who can recount or thinke of the particular mischiefes that may insue thereupon? By this Sihon king of the Amorites* 1.507 brought himselfe to ruine, and his kingdom to be conquered: by this Amaziah king of Iudah brought a foile with much miserie vpon himselfe, and the people, because hee compelled Ioash the king of Israel perforce to meete him in the field: and* 1.508 by this Asahel the brother of Ioab brought himselfe vnto an vntimely death, by prouoking Abner with ouer much wilful∣nes and vehemencie.

CHAPTER. XXXI.

Vers. 1. The words of King Lemuel, the prophecie that his mother taught him.

THis Chapter consisteth of two parts: the one, the title: the other, the discourse it selfe. In this title is declared first in generall the nature or forme of the treatise insuing, a prophecie, an ho∣lie and excellent doctrine, which had a better author then Lemuels mother, or Lemuel himselfe, the holie Ghost, who was pleased to vse only their tongue and pen, for the publication of it to the Church: and secondly, ••he persons which are interested therein, which are Lemuel, and his mo∣ther: The words of King Lemuel, which he wrought, hauing

before receiued them as instructions from his mother. This Lemuel no doubt was Salomon, both for that he was called a King, of which name besides him there was none other in Is∣rael, or Iudah: and for that the word hath so neere affinitie with his name, as it is in Hebrew, the first letter being taken away from the beginning, and the word El, which signifieth God, being added to the end; which alteration being made, Lemuel signifieth him that appertaineth to God. Now hauing found who Lemuel was, there will be no difficultie to vnder∣stand who his mother was: for the Scripture plainly affirmeth her to be Ba••hsheba the wife of Dauid, who had formerly bin the yoke-fellow of Vrijah the Hittite, who notwithstanding she had failed of loue to him, and puritie in her selfe, by yeel∣ding vnto the vnlawfull solicitations of Dauid; yet vpon due repentance is imployed by God in this great seruice, to be (as it were) the mouth of his spirit, for the vttering of his words, which should perpetually be recorded for the information of his people through all posterities.

Vers. 2. What my sonne! and what the sonne of my wombe! and what the sonne of my vowes!

BEfore she deliuereth her precepts, or doctrines, where∣with she is about to instruct him, she insinuateth her selfe into him to possesse his heart, and intentiuenes of minde to that which she shall speake vnto him, partly by the manner of her speech, and partly by the arguments which she produceth. Touching the manner, she purposely intimateth her mother∣ly affection to him, and vehement desire of his good by an abrupt manner of speaking, and such as is more ful of affection then of sense expressely vttered: What my sonne! &c. The ar∣guments whereby she allureth his minde, to make it beneuo∣lent and pliable to her, are two, and both of them ••eerely con∣cerning himselfe: the first, that he is her sonne, yea the sonne of her wombe, her naturall sonne, and hee that is most tender and deare vnto her: and therefore hee may well be perswaded of her good meaning toward him▪ as one whom she hath bred

in her owne bowels, and brought foorth into the world, and is so neerely vnited to her by so strong a band of nature, and therefore ought also for his part respectiuely to reuerence her, and heedfully to regard her graue and weightie sayings. The second, that he is the sonne of her vowes, for whose being, life and welfare, she hath made prayers, and promises vnto God, and offered sacrifices with praises: and therfore he is also tied in conscience, for pietie and religion, to listen vnto, and obey her, especially being so kinde a mother, and prescribing such needfull duties, who hath made and performed such solemne vowes in his behalfe.

Vers. 3. Giue not thy strength to women, nor thy waies to that which destroyeth Kings.

THe lessons and instructions which Bathsheba giueth vn∣to Salomon, are some informing him how to carrie him∣selfe in the gouernment of the Common-wealth, vnto the tenth verse: and others directing him concerning the state of a priuate familie in that, and the rest following. For the for∣mer, she admonisheth him of certaine vices which hee is espe∣cially to shunne, as incontinencie, and intemperancie, & com∣mendeth vnto him such duties as hee is to performe, as iustice, and mercie. Giue not thy strength to women, spend not thy strength vpon strange women, or harlots: by strength she vn∣derstandeth not onely his substance, but also the powers and good estate of the bodie, and minde. For the custome of whoredom doth consume a mans state how wealthy soeuer: it weakneth his bodie, though it be of a strong constitution: it dulleth the wits, and taketh away the vigour thereof, though before they were very prompt and pregnant. See chap. 5. 9. 10. Not to that, to the haunting of that vice; or to the companie of those persons, whorish women, which destroy Kings, which cause the ruine both of kingdomes and Princes: For they draw downe Gods curse, which the mightiest haue no more power to resist then the weakest, and which God executeth without all respect of persons. Iob was wealthie: Iob was of

great authoritie: Iob was a man of much wisedome: and Iobs credit and estimation was very great, and yet he durst not take libertie to yeeld to the lusts of his flesh, in the practise of this sinne: for (saith he) this is a fire that would deuoure all my in∣crease.* 1.509

Vers. 4. It is not for Kings, O Lemuel, it is not for Kings to drinke wine, nor for Princes strong drinke.

TO disswade her sonne from tipling and voluptuousnes, she sheweth how vnworthie a thing it is, and a fault al∣together misbeseeming his place and dignitie. It is not for Kings, O Lemuel, to drinke wine, nor Princes strong drinke: The restraint of intemperate drinking is not laid vpon thee alone, but belongeth to all of thy place and condition: no King, no Prince, hath allowance to passe the rules of sobrietie, either in taking too much, or in drinking of that which is too hot, and apt to inflame; and therefore neither hast thou wrong in be∣ing admonished to be sparing, neither hast thou immunitie to transgresse this precept more then others, since it is common to all of thy ranke: yet is not wine, or strong drinke, vnlawfull for Kings or Princes to vse, and refresh themselues with, only excesse, and the inordinate taking thereof is prohibited.

Verse 5. Lest they drinke, and forget the law, and peruert the iudgement of the afflicted.

SHe backeth her caueat, and confirmeth her reason, by the in commoditie and mischiefe that will ensue, when Magi∣strates and gouernours exceede the bounds of moderation, and giue themselues to ouer much drinking, because they be∣ing ouercome of wine doe faile of dutie, and neglect iustice, to the damage and detriment of a great multitude. Lest they drinke ouer much, and forget the law, not onely the comman∣dements and ordinances of God, but also the certaine and ap∣pointed order of law and equitie, and peruert, change, and turne vpside downe, the iudgement, the cause, and sentence of

the afflicted, of such as being otherwise poore, are oppressed also with wrongs and iniuries, which will be much increased by the intemperate Magistrate, who in stead of ministring helpe and succour vnto them, doth make their case more hea∣uie, by passing a wrongful sentence against them: and she ma∣keth speciall mention of these rather then of the rich; because they are more subiect to violence and oppression; and vsually haue their causes lesse regarded. The point that the highest would haue notified by this saying, is, that it is dangerous for the people when the rulers bee voluptuous: they are shep∣heards, and by their disabilitie the flocke is damnified: they are coach-men, or rather Pilots, which haue many liues com∣mitted to their care and custodie: and therefore saith Eccle∣siastes: Woe to thee O land when thy King is a childe, and thy* 1.510 Princes eate in the morning. Blessed art thou O land when thy King is the sonne of Nobles, and thy Princes eate in due season for strength, and not for drunkennes.

Vers. 6. Giue strong drinke vnto him that is readie to perish, and wine to them that be of heauie hearts.

SHe amplifieth her admonition by the contrarie, and shew∣eth to whom wine and strong drinke doe chiefly appertaine, to them that are readie to perish, through manifold afflictions, either inward or outward, lying vpon them, and to them that be of heauie hearts, whose spirits are oppressed with sorrowes and heauinesse, or with griefes and terrors.

Vers. 7. Let him drinke, and forget his pouerty, and remember his miserie no more.

THe cause wherefore they should enioy the more free vse of wine and strong drinke, she alle••geth, that they may for∣get their pouertie, the want that they liue in or any other euils or calamities that are burthen some vnto them: For vnder one kinde she comprehendeth all, and remember their miserie no more, being as long as may be by this meanes dispatched of

their cares, and troublesome cogitations. It is as if she should haue said, let him that is ready to sinke vnder the weight of troubles and terrors, refresh his heart with a comfortable drawght of wine, or strong drinke, that the remembrance of his woe and misery, which pierceth his heart, may be some∣what abated, and remoued. It is farre from the intent of the spirit of God to allow excesse, or carowsing in any, neither doth the doctrine confirme, or warrant either giuing wine or strong drinke to malefactors drawen to execution, o•• sicke persons labouring on their death▪ bed for life, at which time they ought to be most sober, and watchfull. Onely these in∣structions tend to declare that some, namely those that are in extreame aduersity, cannot only beare a large quantitie of strong drinke without hurt, but receiue much good thereby; which being taken in the same measure by some in prosperity, or authority, would vtterly ouerthrow them, or make them vnfit to follow their calling.

Verse 8. Open thy mou••h for the dumb, in the cause of all such as are appointed to destruction.

OPen thy mouth] Speake in the behalfe of the oppressed, who because they cannot, or dare not pleade for them∣selues, may well be called dumb, and yet haue an equal, iust, and righteous cause: for those that speake least are many times more innocent then those that are full of words: for some want skill, and are not able to speake in their owne defence: some put vp great wrongs, and with silence passe by the iniu∣ries that are offered vnto them: some be absent, and heare not the imputations that are laid vpon them: some bee borne down with violence, & not permitted to speake for thēselues, as was Iosephs case, who was sore punished before his apology could be heard: so Mordecay, and all the Iewes were irreco∣uerably destinated to death, and yet neuer had bin called to the barre to make their answere, in the cause of all such as are appointed to destruction, being vniustly pursued, are vnrighte∣ouslie condemned, and ready to bee executed: for innocent

men are many times in as great perill of their life, or estate, as the most faultie malefactors: where almost can a worse man be found, then Naboth was charged to be? or what greater crime doth bring men to their end, then that whereof the imputati∣on occasioned his death? he suffered as a professed traytor a∣gainst his prince, and as an execrable blasphemer of God him∣selfe. What creature was euer so harmelesse, and righteous, as Iesus Christ? and yet who euer did beare a greater burden of accusations, and that with clamours, and outcries? And this proceedeth partly from the malice of their enemies: and partly from the prouidence of God, that his power may be seene in their deliuerance, or that their patience may be for the incou∣ragement, and example of others: and that their reward may be greater in heauen.

Verse 9. Open thy mouth, iudge righteously, and pleade the cause of the poore and needy.

OPen thy mouth] Take their person vpon thy selfe, make their cause thine own, though their aduersary through force, lies, or fallaces doe set them downe that they cannot reply, yet thou knowing what is to be said for them, speake it, and maintaine their cause: for they that haue meanes, and abi∣lity to helpe their brethren, ought to supply their wants which cannot deale for themselues. Amongst the great comforts of Iob, this was one, that he had bin, eyes to the blind, and feete to* 1.511 the lame, and had bin a father to the poore, and searched out the cause which he knew not: and for this seruice Abedmelech speaking to the King of Iudah for Ieremiah imprisoned: and Easter speaking to the King of Persia for her distressed people, shall be renowned to the worlds end: and Phara•• his butler should haue had much more praise, if he had made mention of Ioseph, and his hard intreatie, vnto his master sooner.

Verse 10. Who can find a vertuous woman: for her price is far aboue carbuncles.

SHe directeth Salomon to prouide wel for the good estate of his family, by making choice of a faithfull, gratious, and well qualified wise: neither doth she in plaine and expresse tearmes aduise him to match with such a one, but by setting forth of her large praise, and amplifying her manifold fruits, she doth allure him to vse his best care and diligence to seeke out, and prouide himselfe of such a one: and hence to the end of the Chapter, euery verse beginneth with an Hebrew letter, according to the order of the alphabet, and accord iust with the number of them; the excellency, and rarenes of a good wife, with her singular graces he describeth in this verse, and all the rest to the 28. and then the reward, and incouragement which is due vnto her, to the end of the Chapter. The commen∣dation which she giueth of her in the first place, is generall, and illustrated by comparison, as appeareth in this present verse: and afterward it is more special, all in regard of her parti∣cular vertues in many sentences following: who can find, by a∣ny thing that he himselfe can doe, a vertuous woman, a good and holy woman: he proposeth it in manner of question, both because good wiues are hard to bee found for the scarcity of them: there are many rich, witty, personable, and beautifull; but few adorned with pietie, and goodnes: few are godly, and gratious, as also because such women are Gods rare and sin∣gular gifts, her price is farre aboue carbuncles, she is not only rare, and hard to come by, like the pretious stones, but being once obtained, a man cannot set too great a price or value of her: for no treasure can be comparable to a good wife. See Chap. 12. 4.

Verse 11. The heart of her husband doth safely trust in her, so that he shall haue no need of spoile.

HAuing thus spoken of her praise in generall tearmes, hee descendeth to a more particular relation of her laudable

vertues, and qualities, and those, though many, may yet be re∣duced into three heads: the first is her huswifery, and prudent care for her selfe, the good estate of her husband, and wel-fare of her family, and this is to be seene almost in euery verse: the second, her mercy, and liberalitie to the poore, as appeareth by the twentieth verse: the third, her piety, godlines, and reli∣gion, in the fiue and twenty, and sixe and twenty verses, the heart of her husband doth safely trust in her, whether he be ab∣sent, or present, he doubteth not either of her chastitie, of her secresie, or of his care for the family, and committeth to her the disposing of his affaires that are within doore: for the more re∣ligious any wife is, the lesse occasion she giueth to her hus∣band to suspect her: his goods, stuffe, or whatsoeuer he hath in his house he may know shall be safely looked vnto with∣out filching, or purloyning: hee may well know that she will haue an eye to the seruants to keepe them from sinne and idle∣nes: she will order the children, and not suffer them through want of education to grow rude, and euill mannered: her eye will be to the prouision of the house, that it bee well dressed, and seasonably ministred vnto her people: he may boldly in∣uite a friend, and giue welcome vnto him at any time, shee will not lowre vpon him, or be to seeke of prouision, or bee carelesse to grace his house with such things as are needfull and decent: so that he shall haue no need of spoile, he shall not want any necessaries, or through pouertie be compelled to re∣lieue himselfe with wrong, and hurt to others: either through violence or deceit, through fraud or impression. For she will by Gods blessing vpon her labours, prouidence, and good go∣uernment, so farre as stand with the safety of his soule, and make for the welfare of himselfe, and his houshold, inrich him with variety, plenty, and choice of all his commodities, like to martiall men who hauing subdued the countries of his ene∣mies, and taken their cities by assault doe ransacke the same, and seize vpon their treasures, and best goods, at their plea∣sures, and bring home the same to their owne houses. The same similitude was vsed, but in worse part, in the first Chapter by these perillous seducers: we shall sinde all precious riches, and

fill our houses full of spoile. What good baytes are gotten in warre, we may conceiue by the inestimable riches which Da∣uid had gathered together, and brought to Ierusalem, toward the building of the temple, and the inualuable wealth, which Nebucadnezzar surprised, and carried from Ierusalem at the destruction of the temple, with the city.

Verse 12. She will doe him good, and not euill all the dayes of his life.

SHe will doe him good] By carefull performance of the duties of her place, and not euill, either by bringing hurt vnto his estate, or griefe to his heart, or dishonour to his name: for com∣modity by a wife one way, yeeldeth no warrant to wrong her husband another: Michol though she had bin a meanes for preseruation of Dauids life, was yet punished afterward for despising of him: Iobs wife had done good in bringing him children, yet not excused for disquieting his heart, and mouing him to distemper, and impatience, all the dayes of her life, so long as they two shall liue together; as if he should haue said, This vertuous woman wil be constant in loue to her husband, in youth, in age, in prosperitie, in aduersity, in sickenes, in health, she doth what she prouideth such food as may nourish him: she stirreth him vp to the seruice of God: she saueth his goods as much as is possible: she lowreth not on him with her coun∣tenance: she crosseth him not in her words: she will please or profit him, about she goeth with all speed: if she perceiue any thing that will offend, or hurt him, that she auoydeth, and shunneth with all care.

Verse 13. She seeketh wooll, and flaxe, and worketh willingly with her hands.

IN the last verse he commendeth her for a generall effect of her profitable demeanure to her husband, and amplified the

same by the contrary negatiuely, and by the constancie, and continuance thereof. Now he beginneth to reckon vp cer∣taine particular actions pertinent to her condition, and fit for her imployment, she seeketh, if she haue not of her owne, she hearkeneth out where it is to be had, and accordingly proui∣deth not the things that are most fine, but most necessary: but these are fit for her sex, and profitable for her house, inasmuch as wooll, and flaxe being dressed, and perfected, serue to make couerings, and cloathings, for sheetes also and naprie, and in∣numerable other vses, & laboureth cheerefully with her hands, she her selfe layeth her own hands to worke, as well as others, and taketh great delight, and pleasure therein, to the end that by her example she might draw them on: & notwithstanding her estate and place be great, yet she daineth to apply her selfe to those things which seeme meane for her degree, as spin∣ning, and carding, and other petty matters, which nice coy dames would not only count trifles, but too too base for them to stoupe vnto.

Verse 14. She is like the merchants ships, she bringeth her food from a farre.

AS in the former verse, her care was declared in prouiding matter of imployment for her selfe, and her people, that she would finde some what to worke vpon: so in this her in∣dustry, for food and prouision, is commended, that as she would neither haue her selfe, nor those that bee about her to want worke, or be remisse in it: so she ordereth the matter, that there be no want of victuals or other necessaries whereby life is preserued, and without competencie whereof no man can be able to labour, or doe any seruice with cheerefulnes: and in this respect she is compared to the merchants ships, who carrying forth some one commoditie into forren countries, returne thence, bringing home sundry others for it: for all countries are not inriched after one manner: some haue great store of corne: others abound with vines, and wine: some haue plentie of fruits: others are stored with mines, and mettals:

some breed abundance of sheepe, wooll, and cattell. In like manner that which she hath to spare at home, she felleth to her neighbours which want the same: that which is wanting vnto her, she buyeth of them that are able, and willing to vtter it for money, and wares, according as they can agree: but haue it she will vpon good conditions, and compasse it by such manner of trafficke as shall be commodious to both sides.

Verse 15. She riseth while it is yet night, and giueth meate to her houshold, and a taske to her maidens.

THe premises shew, that what was lacking of her owne she would get supply of it from another place: she would seeke for wooll and flaxe, that she might haue whereabout to imploy her people; meate and food she would be sure to pro∣uide, that penury should not pinch her family. Now being sto∣red with both sorts, this text sheweth how she doth dispense them, she taketh great care that her houshold haue the same ministred to them in due season; and therefore she riseth from her sleepe, and out of her bed, while it is yet night, very early in the morning, and before day, especially in the winter season, and giueth meate and drinke, that which is wholesome and good, and as much as is needfull, and competent to her house∣hold, to her people of all sorts, and degrees, to her children, to her seruants, to her men, to her maides, to the boyes, and to the girles, to euery age, to euery sex, and to euery order: and the taske of worke and labour to her maidens, who after a more speciall manner are at her command, and appointment for their seruice and busines, then the men are: so that shee prouideth both meate, and worke for them: because meate without worke breedeth idlenes, and other mischiefes, and worke without meate cannot be performed.

Verse 16. She considereth a field and buyeth it: and with the fruite of her hands she planteth a vineyard.

HEre Bathsheba relateth y^e successe of the good wifes pro∣uidence, and paines taking, her substance, and her hus∣bands

in and by her hands, and so well increased as that she is able to make a purchase without greedines, or coueting after that which is other mens: without niggardlines, and pin∣ching of her selfe: without wrong to her family: without neg∣lect of righteousnes, beneficence, and mercy: without iniury vnto, or circumuention of the seller; whom necessity compel∣leth, or good considerations induce to depart with his land: she considereth a field, offered to be sold, whether it lie fit for her: whether she be able to pay for it: whether it bee worth her mony: whether the title of it be sound, and good: whether she shall not hurt the seller, or any other man in dealing for it; and getteth it, accepteth of the bargaine, and concludeth to goe thorow with it, hath the assurance passed to her selfe, or her husband, maketh payment for it: with the fruit of her hands, with the gaine of her labour, trauell, care, and diligence: for a laborious hand is compared to a fruitfull tree, and both the good which thereby she doth, and the profit which there∣by she getteth, vnto fruite, she planteth a vineyard, in the ground, or field, which she hath bought, or otherwise imploy∣eth it to the best commoditie according to the nature of the soile, as in grasing, tillage, gardening, or the like: so circum∣spect and considerat she is in making the purchase, and so pro∣uident and thrifty to conuert it to the best vse.

Verse 17. She girdeth her loynes with strength, and strength∣neth her armes.

AS we haue heard what she doth, and getteth: so are we informed hereafter what manner she worketh, and fol∣loweth her busines, she girdeth her loynes with strength: for the vnderstanding whereof we must know, that anciently it hath bin, and still is the manner of the people in those countries, to be clothed with long garments, which are no small impedi∣ment to their gate, and trauels, and for this cause when they would goe apace, and doe any thing with diligence, or fight with their enemies, they did trusse vp, and gird their garments about their loines: and because great strength (as we know)

is in the armes, therefore she maketh speciall mention of them, which is nothing else, but strongly, and with courage to set their hands to the worke: so that it is as much as if Bathsheba should haue said, This vertuous woman whom I commend, dealeth not in her vocation remissely, and by the halues but addresseth her selfe with remoueall of euery impediment to the serious performance of her duety, she prepareth her selfe to her affaires as if she were to runne a race, or wrestle with a champion, she flieth about her worke, and setteth on it with a setled resolution: her garments hung not loose about her, but she tucketh them vp that she may be the more nimble: nei∣ther doth a little paines weary her out, she giueth not place to any discouragements, but animateth her selfe, and leaueth not off vntill she haue gone thorow with her enterprises.

Verse 18. She perceiueth that her marchandise is good: her candle goeth not out by night.

BAthsheba proceedeth to make an narration of the thriftie wifes proceeding, constant going forward in her good course of diligence, and sedulitie; and sheweth first by what meanes she is incited to it, and afterward declareth vnto what a degree of paines-taking she hath attained: for the former, she perceiueth by experience, as comfortable to her heart, as de∣lightfull food is vnto her taste, that her marchandise is good: that her prudent gouernment, and the wise disposing of her matters turne to as good profit for the benefit, and increase of her husbands, and her owne estate, as if she did exercise any commodious trafficke, or merchandise: for the latter, her can∣dle goeth not out by night, because she speedeth so well in her businesse, and her worke findeth so good successe, she will tar∣rie at it, as long as she may, and leaue off no sooner then needs she must, and therefore vseth her selfe to vigilancy, and watch∣fulnes, sitting vp late, as being loath to lose any time, re∣specting her calling, more then her ease: and yet she doth not oppresse her body by abridging her selfe of needfull rest: for it is a Synechdoche, the whole night being put for a part.

Verse 19. She layeth her hands on the spindle, and her hands handle the distaffe.

AS she sitteth vp long in the night, so testimony is giuen of her how she bestoweth her time before she goeth to bed, not in idle discourses, not in gaming, or vaine sports, not in banquetting, or preparing of ••uncates, not in vaine fruit∣lesse exercises: but she layeth her hands on the spindle, and her hands take hold of the distaffe, she is not grieued to apply or oc∣cupy her selfe about those things, which might seeme vile, and contemptible: she thinketh not her selfe dishonoured, neither her hands blemished, or wearied with spinning, or carding, or other such like huswifely exercises.

Verse 20. She stretcheth out her hands to the poore, yea she stretcheth out her hands to the needy.

HItherto we had a description of her getting, and her great iudustry therefore: now she is commended for her vsing of it, that many are the better for that which she pos∣sesseth, and in the first place the poore are mentioned, she stret∣cheth out her hands to the poore, albeit she be very intentiue at her worke, and willing to doe as much good as she can to her husband, yet she is not led with couetousnes, nor desire of decking her selfe: neither is all her care to prouide for her own 〈…〉〈…〉lly, but also she hath pity and compassion on the poore, and miserable, not with words only, but really, and in deed: neither is liberality wrested from her by impudent importu∣nity, but she voluntarily reacheth our her hand vnto them, and that not once, but often, as the repetition of the words doe intimate.

Verse 21. She is not afraid of snow: for all her house are cloathed with double garments.

AS the care of her family doth not make her carelesse of the poore: so neither doth her liberalitie to the poore,

depriue the family of ought y^• is needfull for thē: for she shew∣eth her mercie without distrust, & without thinking that she or hers in the hard time shal be grieued or pinched with need; she hath taken so good order time enough for the good estate of her own people, that that which is bestowed vpon the nec∣die, shall not be detracted from their allowance: the hungrie shall not be relieued with their food: the naked shall not be cloathed with their apparell: for mercie is neuer contrary vn∣to righteousnesse, neither is that which was well, and in due manner giuen vnto the one, preiudiciall and hurtfull vnto the other: she is not then afraid of snow for her familie, she drea∣deth not hard weather, or sharpe seasons: for all her familie is cloathed with double garments, she prouideth afore hand shift of warme and good cloathes for children, and seruants, and all vnder her roofe, and at her finding, that they may be armed a∣gainst the extreame cold of winter.

Verse 22. She maketh her couerings of tapestrie: her cloa∣thing is silke and purple.

AS the poore fare the better for her thiftines, and the peo∣ple of her house goe the better clad thereby: now in the third place is shewed that her selfe also enioyeth the benefit thereof: she furnisheth her selfe with ornaments fit for her de∣gree; of the w••ll and flaxe she got at the beginning she wor∣keth, and prepareth store of comely couerings for board and bed, with hangings for her chambers, and garments for her owne bodie: for God disalloweth not in women decent ap∣parell, nor rich attire, so that they keepe themselues within compasse of modestie, and exalt not themselues aboue their callings, and giue not place to ostentation, or an high minde, and play the good huswiues to get, or saue, and be helpers to support their husbands estate.

Vers. 23. Her husband is knowne in the gate, when he sitteth among the elders of the land.

HEr beneficence, by meanes of her thrift and frugalitie, is extended to diuers sorts, as to the poore, to her domesti∣call

people, to her owne selfe, and so wisely also are matters ordered, that her husband is nothing the lesse able to set forth himselfe in due manner according to his dignitie: but is of principall note amongst many for his robes, and other rich or∣naments: he is knowne in the gates, he is noted, spoken of, and reuerenced in the place of iudgement, where he fitteth on the bench with other rulers of the countrie.

Vers. 24. She maketh fine linnen, and selleth it, and deliuereth girdles to the Merchants.

BAthsheba reporteth that the good huswife contenteth not her selfe only with preparing of garments for the vse of her seruants, for her owne vse, and for her husbands vse: but that she maketh comely ornaments to sell, to the end she may inrich her estate. The Hebrew word translated sheetes, doth not only signifie any such fine linnen as lieth on the bed, but any linnen vesture that great personages were wont to weare: and deliuereth girdles, vnder one compre••ending many, vnto the Merchants, who trade in diuers cities, or countries, buy∣ing that in one place, which they intend to sell in another: and in selling vnto him, it appeareth that her dealing loueth light, she purloyneth not, nor maketh away her husbands goods in hudder mudder. It was said before in the 14. verse that she was like the ships of merchants, not to those of Pirats, or Rouers, she dealeth in her owne huswiferie, and in things of her owne making, not making away her husbands necessarie commodities, or things of his getting: neither doth she make money of that which cannot be spared, whereby she should leaue her house vnprouided: neither passeth she away ought against her husbands will, or for any other end, then for his benefit.

Vers. 25. Strength and honour are her cloathing, and she shall reioyce in time to come.

SHe hath spoken of the corporall vestu••e and cloathing, wherewith the vertuous woman hath ••••••ked her selfe, and

her husband, and couered all the rest of her familie: and now to shew that she setteth not her affection vpon such orna∣ments, as doe foolish, vaine and curious women, which desire to be gay in the eyes of the world: it is said that she hath ano∣ther garment farre more excellent, which is strength, the force and efficacie of Gods spirit, whereby she is confirmed in be∣leeuing in patience, and in weldoing: and the other is honour, which is the fruite of the same, the estimation which she hath with God and his people, and the euidence of her innocencie and goodnesse in the hearts of the wicked. This her spirituall attire is of all others the most sumptuous and pretious: this maketh men and women gorgeous in the estimation of God and his Angels: this is a durable suite, which the longer it is worne, the brighter it will shine, and the better it will be: this can no base person euer put on, all that are clad with it are ho∣nourable, and she shall reioyce in the time to come: the Hebrew word signifieth she laugheth at it, she is secure of her future estate, and out of dread of all accidents and occurrents, that at any time may befall her: she is not troubled with the feares of losses, and crosses, of changes and alterations: she is not troubled at the remembrance of sicknes, or child-bearing, or of the day of iudgement: yea on the contrary side, she reioy∣ceth in the expectation of her end, of the life to come, and of that blessed reward of happinesse which remaineth for all the faithfull.

Verse 26. She openeth her mouth with wisedome, and the law of grace is vnder her lips.

IN the former verse she was praised for the graces of her heart, and here for the wise, fruitfull, and gracious speeches of her lips: she openeth her mouth with wisedome, she talketh not rashly, vndiscreetly, or vnseasonably of matters; but pru∣dently, and soberly, and the law of grace is in her lips, she spea∣keth not of toyes, or of trifles, but of faith, of repentance, of the feare of God, and of such other duties and points of reli∣gion, and she laboureth as much as she can to prouoke vnto

liberalitie, mercie, and weldoing: the streame and current of her conferences tend to this, that she may make men more godly, more righteous, and mercifull: that God may haue his honour and seruice, that poore people may receiue mercie and kindnes, and the soules of as many as she can procure may be confirmed in the hope of saluation.

Vers. 27. She looketh well to the waies of her familie, and ea∣teth not the bread of idlenes.

SHe looketh well to the waies of her household] As her mouth is seasoned with grace, so are her eyes with intentiue watchfulnes: she is resembled to one who standing on his watch moueth his eyes hither and thither, to see who is com∣ming, and who is going: For it much concerneth gouernours heedfully to respect the behauiour of their people: by this they shall know how to direct, whom to rebuke, correct, in∣courage, reward, retaine, or cast off: by this much sin against God is preuented, or reformed: hereby a gouernour shal keep his people from that hurt and danger, whereinto otherwise they will be obnoxious: by this they shall preserue their fami∣lies from that pollution whereby it is like to bee defiled, and their states from such losses and waste, as through their care∣lesnes they may sustaine, and eateth not the bread of idlenes▪ she is not slothfull, spending her time idlely, and looking to nothing, but setteth her owne hand to worke, and looketh to all that be about her, that they shall performe their duties: thus she eateth not the bread of idlenes, for which she neuer tooke paines, but the foode of labour and trauell, wherein Gods children enioy his blessing to their happinesse.* 1.512

Vers. 28. Her children rise vp and call her blessed, and her husband praiseth her, saying,

Verse 29. Many daughters haue done vertuously, but thou surmountest them all.

NOw are we come vnto the reward which is due vnto this good woman, for her vertuous behauiour and graces,

and that is, praise, and commendation, which is yeelded vnto her principally by those which are neerest about her, as hus∣band, and children, who are best acquainted with her waies, and tasted most of the fruites thereof: for it is the best honour to approue ones selfe to them which are most priuie to all their courses: others speake at randome, and by gesse, but these by experience, and vpon knowledge: prouided that it be not in feare, or flatterie, from which the holy Ghost freeth the testi∣monie giuen of this good matron: her children, sonnes and daughters, growing in age, wisedome, and discretion, and ha∣uing a true knowledge of the care that she had of them, and feeling the good which she had done for them in their ver∣tuous education, rise vp, yeeld reuerence, and doe obeysance to her in dutifull manner: For so much that gesture doth ma∣ny times import, as when it is said, Thou shalt rise vp before the hoarie head, and honour the face of the old man, and feare thy* 1.513 God. And call her blessed, doe not onely make prayers, and offer thankes to God for her, but speake of her wise sayings, and worthie facts, and the whole course of her Christian con∣uersation, and conclude that God hath made her a most happy and fortunate woman: her husband also praiseth her, speaketh of her in way of commendation, and to her also in good mea∣ning and without dissimulation, many daughters haue done vertuously, but thou surmountest them all; testifying that she is the best that euer he knew: as if he should haue said, Be it spo∣ken without dispraise of others, you doe so well satisfie me, as that I know not where the like is to be found: many daugh∣ters▪ not maides onely, but women, and married wiues, haue done vertuously, towards their husbands, household, children, neighbours, the poore and needie, and themselues, and that in many great and gracious respects: by this meanes she hath her due without wrong to others, (for he doth not depraue o∣thers to boast her, nor gathereth the arguments of her praise from the vices of her neighbours, but from their vertues and commendable qualities): but thou surmountest them all, in fi∣delitie, in wisedome, in good huswiferie, in mercie, and in pie∣tie: For euery one ought to bee best pleased with the good

waies of his owne yoke-fellow: the nature of loue will induce one to it, and equitie also: because the wife findeth most be∣nefit by the graces and good dealing of her husband: and so doth the husband by the good qualities and actions of his wife: and hereby the one of them shall giue great incourage∣ment to the other. Whereas on the contrary side, when all things are ill taken, and nothing is pleasing that the one saith and doth to the other, it killeth all mutual good affections one towards another, and vtterly extinguisheth all cheerefulnes in them.

Vers. 30. Fauour is deceitfull, and beautie vaine: but a wo∣man that feareth the Lord shall be praised.

THese words are a confirmation of the premises by a com∣parison, wherein a godly woman is preferred before a beautifull, and pietie before fauour, or any other externall graceings: For all outward specious qualities, and excellency whatsoeuer, are comprehended vnder beautie and fauour. Now whose words these are it is vncertaine, whether the hus∣bands, or Bathshebaes, or Salomons; but that they are the words of the holy Ghost it is most certaine. Fauour is deceitful, come∣lines of personage, or any outward grace, is a shadow which hath no substance, and beautie vaine, a good colour, or a good complexion, is but a fading flower that will quickly be withe∣red, and decay: but a woman that feareth the Lord, which is godly and religious, shall be praised, she (by Gods blessing) shall obtaine true glorie: For no honour is sound but that which groweth from grace; that onely hath the promise, the Lord saying, them that honour me will I honour. And all earth∣ly* 1.514 things are perishable, or guilefull; as parentage, wealth, strength, &c. a man may haue them, and yet be very base and contemptible: and what shall wee say of goodly stature, and faire faces? may they not haue many vile vices accompanying them? For diuers of good making, and well fauoured coun∣tenances, haue deformed manners, and ill fauoured condi∣tions: as Absaloms Adonijah, and sundrie filthie strumpets:

and be it that beautie bee not stained with any notorious crimes, or misbehauiour; yet there can be no constancie, or perpetuitie in the same; sicknes, sorrow, the small poxe, or o∣ther such like accidents will quickly deface it: and it depen∣deth onely in the estimation of mens eyes, whose likings are vncertaine: for many are carried from well fauoured wiues, vpon whom first they doted, vnto ill fauoured harlots, and with the sight of their faces are rauished: on the contrary side, holinesse, righteousnes, and the graces of Gods holy spirit doe giue a lustre vnto all, and make them looke with an amiable countenance: according as Ecclesiastes saith, The wisedome of a man maketh his face to shine, and the strength of his counte∣nance shall be doubled. Women, men, or whosoeuer they be, cannot but much be set by, if they set by Gods word, and con∣scionably obey it: God taketh delight in them, and inclineth the affections of his people vnto thē, and maketh the wicked to stand in feare of them: no sicknes can disfigure a gratious person, nor death it selfe, nor the graue which totally marreth all corporall excellencie: Such one shall liue in honour, dye in honour, and leaue his memoriall in honour, and appeare be∣fore the iudgement seate of Christ in honour.

Vers. 31. Giue her of the fruite of her hands, and let her owne workes praise her in the gate.

FOr the knitting vp and conclusion of all, husbands are cal∣led vpon, and prouoked to praise their good wiues really, as well as vocally, in deede as well as in word to recompence her paines, and good seruice with due rewards. Giue her of the fruite of her hands, let her enioy the benefit of her owne la∣bours, let her haue allowance for foode, apparell, furniture, and all meete expenses liberally, and largely, and answerably to her faithfulnes, and fruitfulnes, and let her owne workes praise her in the gate, euen as in games and conflicts the conquerors are both rewarded with some price, and praised openly in the publike assembly by proclamation: so let this worthie woman

hitherto spoken of be prouided, for that her husbands largesse may be a testimonie in the Church, in the market, in meetings of neighbours and friends, and in all assemblies, that she hath deserued well, and he vpon due cause doth deale so bounti∣fully with her: and if God take him away before her, let him by leauing her an ample portion, according to his estate, publish to the world that he hath found her a beneficiall yoke-fellow.

FINIS.

Notes

• * 1.1

  Matth. 13. 10.
• * 1.2

  Ioh. 16. 29.
• * 1.3

  Matth. 13. 34.
• * 1.4

  Prou. 14. 5.
• * 1.5

  Matth. 10. 16.
• * 1.6

  1. King. 10. 1. 3.
• * 1.7

  Prou. 14. 15.
• * 1.8

  1. King. 14. 11.
• * 1.9

  Isai. 57. 1. 2.
• * 1.10

  Heb. 11. 3. 8.
• * 1.11

  2. Cor. 7. 1.
• * 1.12

  Shikkui.
• * 1.13

  Iob. 21. 24.
• * 1.14

  Luke 12.
• * 1.15

  Gen. 4. 4.
• * 1.16

  Mal. 17. 8. 14.
• * 1.17

  Exod. 6. 7. 8.
• * 1.18

  Iob 3. 3. Ier. 2. 14.
• * 1.19

  Isai. 49. 14. Lam. 3. 8.
• * 1.20

  1. Sam. 21. 11.
• * 1.21

  Iaphik.
• * 1.22

  Micah 5. 8.
• * 1.23

  2. Cor. 4. 2. 3.
• * 1.24

  Psal. 37. 5. 6.
• * 1.25

  1. Tim. 5. 24. 25.
• * 1.26

  Mat. 1. 29. 3••
• * 1.27

  1. Ioh. 5. 3.
• * 1.28

  Rom. 5. 1. 2.
• * 1.29

  Rom. 14.
• * 1.30

  Apoc. 27.
• * 1.31

  Gen. 3. 22. 23.
• * 1.32

  Apoc. 22. 2.
• * 1.33

  Conen.
• * 1.34

  Mezimma.
• * 1.35

  Prou. 7. 2.
• * 1.36

  1. King. 13 2••
• * 1.37

  Psal. 4. 8 9.
• * 1.38

  Psal. 112.
• * 1.39

  Psal. 37. 3.
• * 1.40

  Iob 5. 19. 20. 21
• * 1.41

  Iob 22. 29.
• * 1.42

  Psal. 91. 5. 6. 7.
• * 1.43

  Psal. 91. 3.
• * 1.44

  Gal. 6. 10.
• * 1.45

  Iob. 31. 16.
• * 1.46

  Psal. 145. 15.
• * 1.47

  Tacharash.
• * 1.48

  Micah 2. 1.
• * 1.49

  Iob 4. 8.
• * 1.50

  Psal. 55. 12. 13. 14.
• * 1.51

  Isai. 33. 1.
• * 1.52

  Psal. 37. 1. 7. 8.
• * 1.53

  Psal. 73. 1. 2.
• * 1.54

  Exod. 8.
• * 1.55

  1. Cor. 2.
• * 1.56

  Ioh. 15. 15.
• * 1.57

  Psal. 25. 14.
• * 1.58

  Iam. 4. 6.
• * 1.59

  Merim.
• * 1.60

  Isa. 65. 13. 14. 15.
• * 1.61

  1. Chron. 3. 5.
• * 1.62

  Rom. 8. 3••.
• * 1.63

  Cant. 8. 6.
• * 1.64

  Psal. 13. 44. 45.
• * 1.65

  1. Thes. 2. 13. Gal. 4. 14.
• * 1.66

  1. Sam. 2. 30.
• * 1.67

  2. Tim. 3. 15. 16.
• * 1.68

  Psal. 91. 12.
• * 1.69

  Ephes. 5. 11.
• * 1.70

  1. King. 21. 4.
• * 1.71

  Mat. 12. 35.
• * 1.72

  Mat. 15. 19.
• * 1.73

  Iam. 3.
• * 1.74

  Iam. 1. 26.
• * 1.75

  Psal. 119. 105. & 59.
• * 1.76

  1. Pet 1. 15.
• * 1.77

  Phil. 4. 8.
• * 1.78

  Deut. 5 32.
• * 1.79

  Deut. 17. 11.
• * 1.80

  Mezim∣moth.
• * 1.81

  Prou. 30. 20.
• * 1.82

  Nahamta.
• * 1.83

  Ioh. 4. 12.
• * 1.84

  Vers. 4.
• * 1.85

  Vers. 5.
• * 1.86

  Prou. 30. 27.
• a 1.87

  Beli gnol.
• b 1.88

  beli iagnal.
• c 1.89

  beli iagna∣leh.
• * 1.90

  Isai. 30. 13. 14.
• * 1.91

  Psal. 119. 105.
• * 1.92

  Matth. 5. 28.
• * 1.93

  Iob 31. 12.
• * 1.94

  Iob 30. 5.
• * 1.95

  Zach. 2. 8.
• * 1.96

  Ioh. 11
• * 1.97

  Iob 1.
• * 1.98

  Verse 8.
• * 1.99

  Vers. 9.
• * 1.100

  Vers. 11. 12
• * 1.101

  N〈…〉〈…〉h.
• * 1.102

  Likchah.
• * 1.103

  Negidim.
• * 1.104

  Necochim.
• * 1.105

  Gnormah.
• * 1.106

  1. Cor. 1. 24.
• * 1.107

  Isa. 57. 15.
• * 1.108

  Prou. 1. 7.
• * 1.109

  Psal. 45. 7.
• * 1.110

  Tüshijah.
• * 1.111

  Isai. 9. 6.
• * 1.112

  Rom. 13. 1.
• * 1.113

  Luke 16.
• * 1.114

  Esai. 30. 21.
• * 1.115

  Mangia∣noth.
• * 1.116

  Cholalti.
• * 1.117

  R••ash.
• * 1.118

  Ioh. 1. 1. 2. 3.
• * 1.119

  Col. 1. 16. 17.
• * 1.120

  Iob 38. 8. 10. 11.
• * 1.121

  Amon. Meshache∣keth.
• * 1.122

  Shagnashug∣nai.
• * 1.123

  Tiphragnu.
• * 1.124

  Ioh. 11. 25. and Ioh. 14. 16.
• * 1.125

  Psal. 63 3.
• * 1.126

  Matth. 22. 4.
• * 1.127

  Isai. 25. 6.
• * 1.128

  Cissae.
• * 1.129

  1. Pet. 2. 19.
• * 1.130

  Psal. 37. 6.
• * 1.131

  Eccle. 12. 13. 14
• * 1.132

  1. Cor. 4. 5.
• * 1.133

  Ioh. 13. 24.
• * 1.134

  sal. 55. 23.
• * 1.135

  Psal. 49. 18.
• * 1.136

  1. Pet. 4. 17.
• * 1.137

  Iob 31. 29.
• * 1.138

  Chasar leb.
• * 1.139

  Isai. 58. 11.
• * 1.140

  Gen. 47. ••9.
• * 1.141

  Isa. 49. 4.
• * 1.142

  Psal. 18. 25. 26.
• * 1.143

  Esai. 59. 4.
• * 1.144

  Pro. 11. 18. 19.
• * 1.145

  Shicharo.
• * 1.146

  Musar.
• * 1.147

  Daut. 28. 48.
• * 1.148

  Psal. 78. 34. 36.
• * 1.149

  Matth. 7. 8.
• * 1.150

  Prou. 2. 3. 4. 5.
• * 1.151

  Ialits.
• * 1.152

  1. Pet. 1. 8.
• * 1.153

  Heb. 2. 15.
• * 1.154

  Chotae.
• * 1.155

  ••. King. 1. 21.
• * 1.156

  Iam. 5. 19. 20.
• * 1.157

  Deut. 8. 7.
• * 1.158

  Iosh. 1. 5.
• * 1.159

  Iem. 3. 17.
• * 1.160

  Iiddache.
• * 1.161

  Gen. 30. 2.
• * 1.162

  Tsophoth.
• * 1.163

  Psal. 139. 1. &c.
• * 1.164

  Ti•• ••5.
• * 1.165

  Mer addeph.
• * 1.166

  Matth. 7. 6.
• * 1.167

  Prou. 3. 15.
• * 1.168

  Takum.
• * 1.169

  Esa. 55. 6.
• * 1.170

  〈◊〉〈◊〉 22.
• * 1.171

  Luke 21. 16.
• * 1.172

  Kesem.
• * 1.173

  Deut. 25. 45. 16.
• * 1.174

  2. King. 7. 5.
• * 1.175

  Charuts.
• * 1.176

  Iam. 5. 5.
• * 1.177

  Iam. 5. 19. 20.
• * 1.178

  2. Sam. 17. 8.
• * 1.179

  Hos. 13. 8.
• * 1.180

  2. King. 2. 24.
• * 1.181

  Psal. 16. 3.
• * 1.182

  Prou. 12. 26.
• * 1.183

  Iudg. 9. 45.
• * 1.184

  Iam. 3. 17.
• * 1.185

  Prou. 17. 17. and 18. 24.
• * 1.186

  Ephes. 4. 26.
• * 1.187

  Naham cac∣phir.
• * 1.188

  Prou. 6. 9.
• * 1.189

  Iam. 5. 1.
• * 1.190

  Psal. 112. 5.
• * 1.191

  Sabea••g 〈◊〉〈◊〉 lin.
• * 1.192

  Prou. 26. 15.
• * 1.193

  Psal. 11.
• * 1.194

  Mat. 25. 41. Esai. 30. 33.
• * 1.195

  Psal. 73. 13.
• * 1.196

  Rom. 8. 33.
• * 1.197

  1. Ioh. 3. 9.
• * 1.198

  Isai. 35. 5. 6.
• * 1.199

  Prou. 28. 22.
• * 1.200

  Prou. 21. 5.
• * 1.201

  Mat. 5. 44.
• * 1.202

  Deut. 23. 21.
• * 1.203

  Isai. 28. 27. 28.
• * 1.204

  Heb. 4. 24.
• * 1.205

  Psal. 33. 15.
• * 1.206

  Rom. 7. 9.
• * 1.207

  Ioh. 16. 2.
• * 1.208

  Luk. 16. 15.
• * 1.209

  Isaiah. 1. 13. 14 15. 16. 17.
• * 1.210

  Hos. 6 6. 1 Sam. 15. 22. Mich. 6. 6. 7.
• * 1.211

  Pro. 6. 16. 17.
• * 1.212

  Esai. 2. 11. 12▪
• * 1.213

  Iam. 1. 2. 3.
• * 1.214

  Ps••l. ••2. 10.
• * 1.215

  〈◊〉〈◊〉 23. ••.
• * 1.216

  1. Tim. 6. 9. 10.
• * 1.217

  Iob. 20. 15. 16.
• * 1.218

  Esai. 26. 11. 1. Cor. 10. 11.
• * 1.219

  Matth. 25.
• * 1.220

  Iam. 3. 13.
• * 1.221

  Iob. 31. 19. Esai. 58. 7.
• * 1.222

  Prou. 17. 8. and 18. 16.
• * 1.223

  Ioh. 4. 3. 4. Gal. 5.
• * 1.224

  Rom. 14. 17.
• * 1.225

  Rom. 7. 22.
• * 1.226

  Psal. 92. 7.
• * 1.227

  Rom. 8.
• * 1.228

  Isai. 13. 8.
• * 1.229

  Mat. 13. 30.
• * 1.230

  Shemen.
• * 1.231

  Iam. 5. 5.
• * 1.232

  Copher.
• * 1.233

  Isai. 3. 4.
• * 1.234

  Psal. 23. 5.
• * 1.235

  Psal. 112.
• * 1.236

  Psal. 37. 6.
• * 1.237

  Eccles. 9. 16.
• * 1.238

  Lets.
• * 1.239

  2. Thes. 3. 16.
• * 1.240

  Psal. 112. 9.
• * 1.241

  Ephes 4. 2••.
• * 1.242

  Esai. 58. 4.
• * 1.243

  Phil. 15. 16.
• * 1.244

  Psal. 39. 10.
• * 1.245

  Psal. 2. 1. 2. 3.
• * 1.246

  Act. 4. 27.
• * 1.247

  Psal. 33. 16. 17.
• * 1.248

  Eccles. 9. 11.
• * 1.249

  Psal. 127. 1. 2.
• * 1.250

  Eccles. 7. 2 Matth. 26.
• * 1.251

  Isai. 39. 2. Prou. 10 7.
• * 1.252

  Act. 12. Luk. 6. 26.
• * 1.253

  Rom. 2. 29.
• * 1.254

  Psal. 3. 3.
• * 1.255

  Psal. 106. 46.
• * 1.256

  Luk. 2. 52.
• * 1.257

  1. Sam. 2. 5.
• * 1.258

  Luk. 2. 52. 53.
• * 1.259

  Deut. 15. 11.
• * 1.260

  Iob 31. 1.
• * 1.261

  Psal. 37. 38.
• * 1.262

  Zach. 1. 6.
• * 1.263

  Eccles. 8. 12.
• * 1.264

  Iob. 21. 15.
• * 1.265

  Chanoc. Nagnar.
• * 1.266

  Psal. 119. 9.
• * 1.267

  Prou. 2. &c. 2. Tim. 3. 14. 15
• * 1.268

  Iam. 2. 6.
• * 1.269

  Dan. 7. 4.
• * 1.270

  Isa. 47. 7.
• * 1.271

  Iob 4. 8.
• * 1.272

  Gal. 6. ••.
• * 1.273

  Rom. 16.
• * 1.274

  Psal. 120. 6.
• * 1.275

  Mat. 12. 35.
• * 1.276

  Psal. 45. 1. and 17. 3.
• * 1.277

  Ierem. 18. 19.
• * 1.278

  Numb. 13. 33.
• * 1.279

  Psal. 23.
• * 1.280

  E••cles. 7. 26.
• * 1.281

  Psal. 51. 5.
• * 1.282

  Iob. 20. 18. 19.
• * 1.283

  Psal. 49. 1.
• * 1.284

  1. King. 12.
• * 1.285

  Psal 19. 10.
• * 1.286

  Isai. 50. 4. 5.
• * 1.287

  Psal. 37. 30. 31.
• * 1.288

  Rom. 15. 4.
• * 1.289

  Negudim.
• * 1.290

  Shalishim.
• * 1.291

  Deut. 6. 6. 1. Pet. 3. 15.
• * 1.292

  Psal. 69. 26.
• * 1.293

  Iob 31. 22.
• * 1.294

  Deut. 19. 14.
• * 1.295

  Deut. 27. 17.
• * 1.296

  Iude 12.
• * 1.297

  Matgnam∣moth.
• * 1.298

  Luke 12. 20.
• * 1.299

  Eccles. 2. 26.
• * 1.300

  Eccles. 5. 17.
• * 1.301

  Luke 21. 34.
• * 1.302

  Iob. 21. 16.
• * 1.303

  Iere. 17. 11.
• * 1.304

  2. Tim. 2. 24.
• * 1.305

  Exod. 22. 22.
• * 1.306

  Psal. 68. 4. 5.
• * 1.307

  Psal. 146. 1. 9.
• * 1.308

  Eccles 5. 8.
• * 1.309

  Zach. 13. 6.
• * 1.310

  Ier. 17. 10.
• * 1.311

  3. Ioh. 3. 1. Thes. 3. 16.
• * 1.312

  3. Ioh. 4.
• * 1.313

  1. Thes. 3. 9.
• * 1.314

  Psal 106. 3. Luk. 1. 74.
• * 1.315

  Psal. 37. 38.
• * 1.316

  Psal. 37. 37.
• * 1.317

  Psal. 31. 29.
• * 1.318

  Isa. 5. 22.
• * 1.319

  Nehem. 8. ••••.
• * 1.320

  Luk. 16.
• * 1.321

  Isa. 28. 7. 8.
• * 1.322

  Heb. 12. 9.
• * 1.323

  Ioh. 17. 17.
• * 1.324

  Isa. 55. 1. Mat. 13. 45.
• * 1.325

  Heb. 18. 33. 34.
• * 1.326

  Heb. 12. 16.
• * 1.327

  Isai. 2. 11.
• * 1.328

  Iob 20. 12. 13. 14.
• * 1.329

  I••••••. 13. 23.
• * 1.330

  Lu••e 17. 26.
• * 1.331

  I••••e. 5. 12. 13.
• * 1.332

  Prou. 27. 29.
• * 1.333

  Hos. 7. 9.
• * 1.334

  Psal. 112. 3.
• * 1.335

  Deut. 28. 1. &c.
• * 1.336

  Ioh. 3. 5.
• * 1.337

  1. Cor. 2. 44.
• * 1.338

  Mic••. 1. 2.
• * 1.339

  Mal. 29.
• * 1.340

  Act. 12.
• * 1.341

  Psal. ••9. 71.
• * 1.342

  Iere. 23. 23. Eccles. 5. 5.
• * 1.343

  Isai. 7. 15.
• * 1.344

  1. Sam. 14. 27.
• * 1.345

  Isai. 25. 6.
• * 1.346

  Ioh. 4. 14.
• * 1.347

  Psal. 34. 19. Iob. 5. 18.
• * 1.348

  Psal 64. 7.
• * 1.349

  Iob 31. 24.
• * 1.350

  Psal. 73. 18. Iob 21. 16.
• * 1.351

  R••u. 18. 7. 8.
• * 1.352

  Iam. 5. 1. 2.
• * 1.353

  1. Pet 2. 13. 14.
• * 1.354

  1. Pet. 1. 2. 17.
• * 1.355

  Iud. ••.
• * 1.356

  Iud. 16.
• * 1.357

  Psal. 73. 18.
• * 1.358

  Iere. 5. 13. 1. Thes. 5. 3. Apoc. 18. 7.
• * 1.359

  Act. 12.
• * 1.360

  Leuit. 19. 15. Deut. 1. 17.
• * 1.361

  Mal. 2. 3.
• * 1.362

  Eccles. 10. 18.
• * 1.363

  Mal. 3. 15. Psal. 4. 6.
• * 1.364

  Rom. 11. 33.
• * 1.365

  1. King. 3.
• * 1.366

  Ezech. 22. 19.
• * 1.367

  Psal. 101▪ 4.
• * 1.368

  D••n. 6. H••st. 12.
• * 1.369

  Tit. 3. 2. 3
• * 1.370

  Gen. 29. ••••.
• * 1.371

  Isai. 28. 7. Hab. 2. 5. Iam. 5. 3.
• * 1.372

  1. Thes. 29. 2. Thes. 3. 8.
• * 1.373

  1. King. 2.
• * 1.374

  Iob. 6. 15.
• * 1.375

  1. Tim. 4. 16.
• * 1.376

  Rom. 12. 10.
• * 1.377

  Exod. 24. 4. 5.
• * 1.378

  Luke 6 35.
• * 1.379

  Techolel, formed of Chol.
• * 1.380

  Ephes. 5. 11.
• * 1.381

  Gal. 2. 11. 12. 13.
• * 1.382

  Ioh. 5. 44.
• * 1.383

  1. Sam. 12. 17.
• * 1.384

  Iob 5. 21.
• * 1.385

  Mat. 5. 11.
• * 1.386

  Ier. 15. 10.
• * 1.387

  Deut. 15. 9.
• * 1.388

  2. King 2. 10.
• * 1.389

  Iob 11. 12.
• * 1.390

  2. King. 18. 3. 6.
• * 1.391

  1. Pet. 2. 23. and 3. 9.
• * 1.392

  1. King. 20.
• * 1.393

  Act 26. 25.
• * 1.394

  1. Sam. 25. 37.
• * 1.395

  Iam. 3. 10.
• * 1.396

  Tit. 1. 16.
• * 1.397

  Isai. 29. 13.
• * 1.398

  Ioh. 11. 49. 2. Pet. 3. 16.
• * 1.399

  Iudg 9. 4. 1. King. 20. ••0.
• * 1.400

  Neh••m. 8. 15.
• * 1.401

  Zeph. ••••. 9.
• * 1.402

  Mat. 12. 45.
• * 1.403

  Ioh. 9. 41.
• * 1.404

  Luk. 7. 30.
• * 1.405

  Isa. 5. 21.
• * 1.406

  Meshibei tagnam.
• * 1.407

  Ezech. 16. 49.
• * 1.408

  2. Sam. 2. 14. 15
• * 1.409

  Iam. 3. 6.
• * 1.410

  Psal. 12. 3.
• * 1.411

  Iere. 12. 6. Micah. 7. 5.
• * 1.412

  Psal. 7. 15. Eccles. 10. 8.
• * 1.413

  Psal. 63.
• * 1.414

  Exod. 13. 14.
• * 1.415

  2. Cor. 10. 8.
• * 1.416

  Sheteph.
• * 1.417

  Le••it. 19. 17.
• * 1.418

  Iere. 6. 10.
• * 1.419

  Psal. 133.
• * 1.420

  1. Tim. 1. 6.
• * 1.421

  Psal. 102.
• * 1.422

  Psal. 127. 4. 5.
• * 1.423

  ijkra.
• * 1.424

  Eccls. 4. 5.
• * 1.425

  Heb. 10. 24.
• * 1.426

  Gen. 6. 5.
• * 1.427

  Eccles. 1. ••••
• * 1.428

  Hab. 2. 5.
• * 1.429

  Gal. 4. 6.
• * 1.430

  Ier. 5. 3.
• * 1.431

  Ruth. 3. 7.
• * 1.432

  Psal. 104. 14.
• * 1.433

  Deut. 32. 14.
• * 1.434

  Gen. 49. 12.
• * 1.435

  Iob 15. 20.
• * 1.436

  Leuit. 26. 36.
• * 1.437

  Psal. 112. 7. 8.
• * 1.438

  Isai. 31. 2.
• * 1.439

  Iob 11. 18. Psal. 91.
• * 1.440

  1. Sam. 12. 25.
• * 1.441

  Rom. 1. 31.
• * 1.442

  Numb. 16. 41.
• * 1.443

  Psal. 25. 14.
• * 1.444

  Eccles. 2. 21. Iob 27. 16.
• * 1.445

  Isa. 7. 11. 12. 13.
• * 1.446

  Mat 24. 24. Reuel. 13. 8.
• * 1.447

  1. Ioh. 2. 27.
• * 1.448

  1. Tim. 16. 17.
• * 1.449

  Ezech. 28. 2. 3. 4
• * 1.450

  Iudg. 6. 11.
• * 1.451

  Iob 31. 33.
• * 1.452

  Leuit. 26. 24. Psal. 32.
• * 1.453

  Dan. 7. 45. Zeph. 3. 3.
• * 1.454

  Psal. 28. 5. Iere. 22. 17. Exod. 18. 21.
• * 1.455

  Genes. 9.
• * 1.456

  Deut. 19. 13.
• * 1.457

  Psal. 39. 40.
• * 1.458

  1. Cor. 14. 25.
• * 1.459

  Prou. 24. 25.
• * 1.460

  Exod. 21. 15.
• * 1.461

  Mal. 3. 2.
• * 1.462

  Heb. 11.
• * 1.463

  Psal 49. 10. 14.
• * 1.464

  Hest. 8. 17.
• * 1.465

  Isa. 30. 13. 14.
• * 1.466

  Iob. 18. 9. 10. 11
• * 1.467

  Esai. 26. 13. 14. 15.
• * 1.468

  iaphich••••.
• * 1.469

  aish tecacim.
• * 1.470

  Chesed ve∣emeth niph∣gashu.
• * 1.471

  Psal. 13 3.
• * 1.472

  Psal. 82. 34.
• * 1.473

  Hos. 4. 7.
• * 1.474

  Deut. 32. 15.
• * 1.475

  Isai 11. 1. Sam. 3. 2. & 9. 9.
• * 1.476

  1. Sam. 19. 24.
• * 1.477

  Isa. 29. 9.
• * 1.478

  Amos 8. 11.
• * 1.479

  Mat. 9. 36.
• * 1.480

  bagnal che∣mah.
• * 1.481

  Psal. 5. 58.
• * 1.482

  Leuit. 5. 1.
• * 1.483

  Iere. 9. 3.
• * 1.484

  Psal. 139. 21.
• * 1.485

  Ioh. 15. 19.
• * 1.486

  Iudg 6. 12. 13.
• * 1.487

  Isai. 43. 5.
• * 1.488

  Iere. 10. 14.
• * 1.489

  Deut. 13. 12.
• * 1.490

  Matth. 1•• 26.
• * 1.491

  Deut. 12. 32.
• * 1.492

  Hatripheni lechem chukki.
• * 1.493

  Deut. 8. 12, 13. 14.
• * 1.494

  Exod. 22. 29.
• * 1.495

  Leuit 20. 9••
• * 1.496

  Zeph. 3. 3
• * 1.497

  sheol.
• * 1.498

  Gen. 30. 1.
• * 1.499

  1. Sam. 1. 6.
• * 1.500

  Iob. 12. 1.
• * 1.501

  Psal. 104. 18.
• * 1.502

  Iob. 39. 22. 23. 24. 25. 26. 27. 28.
• * 1.503

  Iosh. 1. 6. 7.
• * 1.504

  Hab. 2. 4. 5.
• * 1.505

  〈◊〉〈◊〉 ••6 6••.
• * 1.506

  〈1 line〉〈1 line〉
• * 1.507

  Numb. 21. 23. 24.
• * 1.508

  2. Chron. 15. 27. 28.
• * 1.509

  Iob. 31. 12.
• * 1.510

  Eccle. 10. 16. 17
• * 1.511

  Iob 29 15. 16.
• * 1.512

  Psal. 128. 2.
• * 1.513

  Leuit. 19. 32.
• * 1.514

  1. Sam. 2. 30.