A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XIV.

EVery wise woman buildeth her house, but the foolish plucketh it downe with * 1.1 her hands. By the wise womans building her house, here is meant her provi∣dence, and industry to be such, that her husband himselfe, and his whole family doe all fare the better therefore, and are in the more prosperous condition; as the mid∣wives of Egypt, who feared God, built their houses, that is, made them eminent, because God, that liked well of their doings, built them houses, so that they did it * 1.2 through Gods blessing upon them. And Abigail, the wise wife of Nabal, built her house, when by her providence her family was preserved from ruine, and she * 1.3 was afterwards promoted to be wife to King David.

But the foolish plucks it down, when either by her wickednesse the whole fa∣mily is corrupted, as by Jezabel, who was the ruine of her husband Ahab, and of all his sonnes, or by her foolish, and prodigall wasting, the family decayeth and be∣comes poore.

It is observed by some, that a woman new married to a man of old, lived in her father in-laws house, till she had gotten so much, as wherewith to build her an house, and then she removed thither, and to this it seemeth here to be alluded. When God made woman at the first, hee is said to have built her, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there used signifieth; now as she was built, so she must be a builder by governing well, and ordering all things in the house for the best, as the Apostle speaketh say∣ing, I will that young widows marry, beare children, and guide the house. * 1.4 And both Aristotle and Demosthenes say, that all things in the house ought to be cared for, and ordered by the woman, all things abroad by the man. And it is to be noted here, that Heb. two nownes of the plurall number, wise women are used, but a verb of the singular, to intimate, that they doe all, as one, build their houses, and she is a foolish, no wise woman that doth not. Of all others Deborah, and Hester were most famous for their building, not of private houses onely, but of States and whole Kingdomes, raising them up againe, when they were dangerously decayed: For the foolish woman, said to plucke downe her house with her owne hands, The note of one is good, that her costlinesse in rings, and bracelets, and jewels, and [Note.] chaines, and apparell, and other implements without end, to set forth her pride, is one, and that none of the least meanes, to plucke it downe, and her caring more to keepe her hands, and body fine, then to keep up her house.

He that walketh in his uprightnesse, feareth the Lord, but he that is per∣verse * 1.5 in his wayes, despiseth him. Because much is spoken of the feare of God, both in this and other bookes of holy Scripture, it is here shewed, who feareth God indeed, and who not viz. He that walketh uprightly, eschewing evill, and do∣ing good from a good heart, not in hypocrisie; as Abraham was bidden to walke * 1.6 before God, and to be upright, and David is often praised for this; but he that either liveth in any sinne, or doth good dissemblingly for his owne ends, and not for Gods glory, walkes perversely, and instead of fearing God, despiseth him. It is not a mans saying that he feareth God, that will justifie him from being a de∣spiser of him, if he walkes contrary to his will.

The Vulgar, He that feareth God and walkes uprightly, is dospised of him that goeth in an infamous way, and so the word him is taken to be meant of him, that feares God, whom the wicked despise, as counting him most foolish, not of God, as indeed it is. Neither will the Hebrew beare this reading, because therein, as in other Proverbs, there is an opposition in the latter part to the former, whereas in this reading there is none, and so it makes the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redundant.

In the mouth of the foolish is a rod of pride, but the lips of the wise shall * 1.7 preserve them; That is, a foolish man is like unto him, that hath a rod in his hand, and is herewith striking such as come in his way, but shall himselfe be well beaten at the last for this his proud and disgracefull smiting of others; for even so he, that with his tongue is rash to speake things that he ought not, as through his pride scorning to have his tongue kept under by any man, shall smart for this, as with a

rod, when he shall be punished for his licentiousnesse of speech; of such kinde of men David complaineth, saying, They say, our tongues are our owne, who shall * 1.8 controle us? But the lips of the just preserve them; they are so circumspect and wary, wheresoever they come, that they forbeare speaking any thing that may of∣fend, or exasperate others against them; and in case that they be provoked, yet so discreetly, and moderately they speake to all men, that they passe on in safety, wheresoever they come.

Gregory understands this of a Preacher, given altogether to speake against the * 1.9 vices of his people, and to reprove them sharply therefore, but never commendeth their vertues, or good things in them; And Jerome, of a Father, or Master, or * 1.10 Lord, who with much pride and disdaine speakes to his subjects, or servants, or children; but the righteous, in meeknesse, and humility; but I rest in the first.

Where no Oxen are, the crib is cleane, but much increase is by the strength of * 1.11 the Oxe; That is, where good husbandry is neglected, a famine, and scarcity of corne ensueth, but where it is used there is commonly plenty. And because Preach∣ers are compared to Oxen, it is also meant, where Preachers are not, there is a fa∣mine * 1.12 in respect of Spirituall food, mens soules are as it were hunger-starved, but full fed; where plenty of preaching is.

A scorner seeketh wisdome, and findeth it not; but wisdome is easie to him * 1.13 that understandeth: That is, he that hath a long time slighted living in the feare of God, and grace, which is necessary to salvation, although afterwards he seekes grace, whereby he may be saved, That is, the grace of repentance, and remission of his sins, yet he findes it not, as Esau by long slighting the Birth-right, at length lost the Blessing pertaining thereunto; but to him that giveth himselfe to learne, and to fear God betimes, who is the true understanding man, this grace is easie, it is readily granted to him to be truly penitent, and so to be forgiven, and to have as∣surance of his salvation.

Some by the Scorner understand him, that thinkes himselfe so wise, that he con∣temneth * 1.14 all teaching, that comes from others: such seeke wisdome, but finde it not, because they reject the helps granted them by God to attaine unto it; but he that understands his owne weaknesse, and how easily he may be deceived, if he be led by his owne sence, and therefore humbles himselfe to be taught by others, shall easily attaine unto it.

Some, he that spends his young time in jeasting, never applying his minde to any thing serious, he shall afterwards seeke wisdome, but in vaine; I preferre the two former, taking it to be against both the self-conceited, and such as delay the time of repentance, they are, as one saith, like unto Hounds, which by a strong wind blow∣ing lose the sent of the Hare, and then they may seeke to finde it againe, but all in vaine: A notion worthy to be thought upon by all, that defeire their conversion, [Note.] the time shall come when they shall seeke, but not finde, although they be never so earnestly desirous.

Goe from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. Against being the companion of fooles, see before, chap. 13. 20. * 1.15 now the same is repeated againe with another reason, viz. His foolish and foule mouth makes him unworthy to be kept company withall; neither can a good man beare his evill language, but it must needs offend him.

The wisdome of the prudent is to understand his way, but the folly of fooles * 1.16 is deceit; That is, the thing to which the wise are most intent, is to understand in every thing what is well pleasing to God, and right, and by what meanes he may most benefit himselfe, and others here, and walke so, as that in the end he may be saved; but foolish wicked men are not intent to any such thing, and if they make any such shew of seeking, it is nothing but deceit, all their coming to heare, and in∣quire after the right way is, not to walke therein, but only to make a shew before men; yet herein their folly appeares, because God seeth with what minde they * 1.17 doe it, and will reward them accordingly, neither shall their dissembling in the end doe them any good, but rather hurt; because feigned holmesse is double iniquity, saith Augustine.

Fooles make a mocke at sin, but among the righteous there is favour. The word rendred sinne here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either sinne, or a sacrifice for sinne, as the word is used, Esa. 53. He shall make his soule a sacrifice for sinne.

And Lavater hereby understandeth the Sacrifice of Christ, at which heathen * 1.18 fooles make a mocke, saying, It is likely, that God could finde no other way to Redeeme man, but by the death of his only beloved Sonne; or else they mocke at sinne, that is, they count it a light matter to sinne, not worthy sorrowing therefore, but of rejoycing to recount. or to see it acted; or because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifieth to interpret; they interpret sinne, the meaning may be, They make a favourable construction of their owne, and the sinnes of others, that be their consorts, but an harsh one of the sinnes of those that they love not, which are better then they, by setting their lesser sinnes upon the tenter. But among the righteous there is fa∣vour; That is, if they fall out one with another, their mutuall love and good will is such yet, that they are soone reconciled againe; or when the wicked foole makes a mocke at sinne, they humble themselves, and mourne for their owne sinnes, and for the sinnes of others, and so they come againe into Gods favour; as the foole, that is so lightly affected at them never doth, nor shall; or, the righteous have a com∣placency one with another, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, and like well of the same good things, being delighted when they are acting them, as the wicked are, when they be acting of sinne, and laughing at it.

Cajetan the foole interpreteth sinne; That is, ever maketh the worst of other * 1.19 mens sinnes; but amongst the righteous is as favourable an interpretation made of things done amisse by others, as may be.

Rodolph, The foole speaketh sinne, to the offending of the eares of the godly, * 1.20 but gracious speeches are amongst the righteous.

Aquila renders it, Sinne will illude the foole; That is, whereas they hope to * 1.21 speed well at the last, although they live long in sinne, they shall be deceived, for sinne will bring them to confusion; but the righteous, to whom favour and all good is promised, shal truly finde favour.

Lastly, some, the foole mocketh at sacrificing for sinne, and therefore offereth no such sacrifice, and so liveth in Gods displeasure; but the righteous, sacrificing as God hath commanded, hath favour and reconciliation with God; of all these, I preferre that which goeth upon rejoycing, and laughing at sinne; and contrariwise, the endeavours of the just to speake, and doe so, as that God may be there with pleased, yet he shall not erre that followeth any of them.

The heart knoweth his owne bitternesse, and a stranger intermedleth not with * 1.22 his joy; That is, the griefes or joyes of mens hearts are knowne only to them∣selves, not to others; much like unto this is the saying of the Apostle, No man knoweth the things of a man, but the spirit that is in him.

Muffet, No man by his mirth and jeasts can make that heart to rejoyce, that is * 1.23 wounded, and troubled.

Cajetan, This is spoken of a wise man, it being meant, that if he hath bitter∣nesse * 1.24 of heart, he keepeth it to himselfe, and sheweth it not to others; and likewise if he hath joy; as it is said of Socrates, That no man could ever see any alteration of his countenance, for things falling out ill, or well unto him; and his saying was, * 1.25 Reason must be put upon sorrow, as a Breast-plate upon the breast, to hide it.

And Seneca saith, Admit not Griefe, if thou canst keepe it off, if not, * 1.26 hide it.

Gregory, The heart knoweth its owne bitternesse; That is, knowne to every * 1.27 one is his griefe for his sins, but he that is a stranger to such sorrow, shall not par∣take of the joy thereof, when he that mourneth shall be comforted.

To the same effect also Beda; Others, when a man hath been in sorrow, and mi∣sery, and hath met with none to condole it with him, in case that he be restored to joy, he will call for none to rejoyce with him, it being a common thing amongst men, he that hath not borne a part with me by sympathie in my sorrow, shall beare none in my joy. This is true, chiefly touching Christ, If we suffer with him, we * 1.28 shall be glorified with him.

The house of the wicked shall be over-throwne, but the tabernacle of the just * 1.29 shall flourish. By house here understand Palaces, and strong built houses, which a man would thinke should stand many Ages, by tabernacles, poore habitations, or cottages; those shall decay, and come to ruine, these shall wax more il∣lustrious.

Beda by houses understandeth the wickeds setling of themselves in this world, * 1.30 as wherein, and in the good things hereof they place their felicity; and by taberna∣cles, the account which the righteous make of their being here, but as Pilgrimes, or, Souldiers in Tents, the happy permanent being which they expect, being in Heaven; those shall be destroyed by death, but these changed from temporary habitations * 1.31 to everlasting; both these are good, and cannot well be disjoyned, because godli∣nesse hath the promise of this, and the life to come.

There is a way that is right before a man, but the end thereof is the way of * 1.32 death; That is, some sinfull way wherein he walketh seemeth right unto him, be∣cause not only he, but most men goe therein, but in the end he shall finde it to be the way to everlasting death; for so our Lord hath taught us, saying, Broad is the * 1.33 way that leads to death, and there be many that walke in it. But because of the pleasures, and profits, and worldly honours that are herein, it seemeth right and good.

The way also to Life, by holding Justification by workes, seemeth to many to be right, and other superstitious wayes, because all Christians generally have most anciently walked herein; but they will in the end prove the way to death, because Christ only is the right way, and by the merits of his Death only, to hold Justifica∣tion * 1.34 attainable, and to serve God in Spirit and in Truth, not with locall or out∣ward formall worship, which he hath shewed should be no more under the New * 1.35 Testament be done.

Thus Lavater; but some by this way seeming right, understand the way of pro∣sperity * 1.36 of wicked men, because all things succeed well unto them, and they enjoy plenty here, they thinke that they are in a good way, although they live most wickedly, but in the end it will prove evill and deadly; so likewise Psal. 49. Psal. 73. Job 21. &c. and this teacheth those in those times, that argue from their good successe, that their way is good, although against the Word of God.

Even in laughter the heart is sorrowfull, and the end of that mirth is heavi∣nesse; * 1.37 That is, there are some who have heavie hearts, yet outwardly they feigne mirth, but they cannot alwayes doe so, for in the end sorrow and heavinesse altoge∣ther shall over-whelme them; which is true in those, that having an accusing con∣science seeme to smother it, by going into merry company; this continueth still notwithstanding, and if no better meanes be used to qualifie this sorrow▪ the end will prove most lamentable; therefore when it is thus with thee, remember thy sinne and repent, and seeke to God for pardon, and so the end shall be joy.

Some say, that the same is meant here, which Christ saith afterwards, Woe to you that laugh now, for yee shall waile and weepe; as if it had been said, The laughter of wicked men is not to be looked at, as mirth to be envyed by them, that lead not so merry a life, for there is sorrow of heart coming to such, although it be not yet seene, and in the end it will appeare to be so, when their laughter shall be turned into sorrow for evermore.

Some, there is a mixture of joy and sorrow in this life, which to those that im∣prove it not aright, to be weaned from the love of the world, proveth in fine all heavinesse. So Augustine saith, that God mingleth the bitternesse of sorrowes * 1.38 with joyes, that we might not be too much affected herewith, and have our mindes kept down to things below, and not lifted up to things above.

A back-slider in heart shall be filled with his owne wayes, but a good man * 1.39 from himselfe; Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above him; That is, he shall be filled with good things above him.

Lavater thinkes, that it is hereby meant, that every one shall be rewarded ac∣cording * 1.40 to his doings, he that slides back from good to evill, shall be rewarded with evill; but the good man persevering in good, shall accordingly receive good,

expounding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from it, that is, this his goodnesse; and this doth so well agree, and the word beares that reading so well, that we may rest in it, and seeke no more expositions.

The simple beleeveth every word, but the prudent man looketh well to his * 1.41 goings. The vulg. renders it innocent; whereupon Ambrose understands him that meaneth well, and because he thinkes that others doe so to, he beleeveth their sayings, whereby he is many times circumvented; but it is simple, opposed to pru∣dent, which is never in a good sence, and therefore it is commonly taken as spoken of one ignorant, and voyd of the wisdome required, he is ready to beleeve, and to be carried away with every blast of new doctrin, as the Weather-cock with the wind; but the prudent will understand his way, for so it is, Hebr. and it is meant the way that is byanother propounded to him to turne unto, he wil first see good ground, and reason out of the Word of God, otherwise he is not to be moved; and if they, that [Note.] now adayes are turned to so many new wayes, had been prudent, they would never have done so, to the causing of so many Schismes in the Church, and the hazzar∣ding of their owne soules.

A wise man feareth, and departeth from evill, but the foole rageth, and is * 1.42 confident. Here the difference is further shewed betwixt a wise man and a foole, the one feareth to take into new wayes, for which he seeth no ground, or warrant, and so is kept from evils that others fall into; but the other, as mad to be in such wayes, is angry at those that feare, and turneth into them with all confidence, and assurance, not doubting but he is right, and all others that goe not with him wrong. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred angry, or raging, cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to passe, and ac∣cording to this signifieth, maketh himselfe to passe, boldly, and confidently, or thrusteth on himself, as blind Bayard, fearing nothing in his new way.

He that is soone angry dealeth foolishly, and a man of wicked devices is * 1.43 hated. Anger blindes the minde, being as it were a short madnesse, and therefore the Cholerick hasty man must needs doe in many things foolishly, and procure much hatred to himselfe therefore; but here are rather two sorts compared together, the hasty man called in Hebrew, short nosed, and he that concealeth his anger, not breaking out presently, but devising how to be revenged; the one of these doth foolishly, but the other, as malicious, is hated of all men; for he that is soone an∣gry, when he hath vented his wrath, is oft-times soone friends againe, but he that meditates revenge, is commonly implacable, a very Satan.

The simple inherite folly, but the prudent are crowned with knowledge; That * 1.44 is, they that care not for divine knowledge, and such as pertaineth to salvation, shal have folly and sinne with them, as an inheritance, from which they can never be re∣moved, and consequently the reward of their folly, which is the fruit of this inhe∣ritance, Death and Damnation for evermore; for of Death, as the fruit of sinne, the Apostle speaketh, saying, What fruit had yee of those things whereof yee are now * 1.45 ashamed? And againe, the wages of sinne is death. On the contrary side, the prudent weare knowledge, as a Crowne, esteeming of nothing so much as it, and ha∣ving the highest honour hereby, as Joseph in Egypt; and finally, they shall for this be crowned in the Kingdome of Heaven with a Crown incorruptible.

The evill bow before the good, and the wicked at the gate of the righteous; * 1.46 That is, the righteous sometimes by Gods blessing come to great honour even in this world, so that they who before though themselves as good, or better, come and bow unto them, as Josephs Brethren did to him, and the people to Mordecai, co∣ming into the same favour with Ahashuerus, that Haman had been in, to whom all men bowed, and Pharaoh expresly commanded it to be proclaimed, where Joseph came, Abrech, bow the knee; and Revel. 3. 9. I will make them to come and worship at thy feet, saith the Lord to Philadelphia. And his bowing at the Gate sheweth yet more, viz. the great poverty that they shall fall into, when the just shall be rich, so that they shall begge at their Gates; and this is not without coherence with the former words, ver. 18. For this is the folly that the simple inherite in this world, and the crowne of the righteous; they have beggery, as an inheritance, these wealth, and worldly dignity, as their crowne.

The poore is hated even of his owne neighbour, but the rich hath many friends; that is, either he hateth to have familiarity with him, as being too sordid, * 1.47 or he presseth upon him, and troubleth him so much for food, and other things, that he beggeth daily of him, that he is odious to him; but the rich is sought to daily: if there be any pretence of alliance or knowledge of him, the••e are that will fre∣quent him, and to get his favour, and benefit by him, humour him in all things: But these, saith Alan. are the laterals of Princes, Palatine dogs, the artificers of flattery, the forgers of praise, the potters of falsehood, who sound into the cars * 1.48 of the rich with a loud sound trumpet of praise, who that they may draw forth gifts, anoint their heads with the oyle of flattery. To the same effect almost with this * 1.49 is the common saying,

Dum fueris faelix multos numera••is amicos: Nullus ad amissas ibit amicus opes.

And this verse cohereth also with the former, the wicked shall bow to the righte∣ous; that is, being by poverty forced, and this his poverty shall make him odious, no man caring now to make friendship with him, as being most base and con∣temptible; yet it followeth,

He that despiseth his neighbour, sinneth, but he that hath mercy on the * 1.50 poore, is happy, which is, as if he had said, Although this be the common manner of the world to despise the poore, but to magnifie the rich, yet this is no warrant for any just man to doe so, for it is a sinne. A man may be despised for his wicked∣nesse, but not simply for his poverty; yea, although he be thy enemy, thou must * 1.51 love him, relieve him in his need. And he that doth so, is blessed, because such shew themselves children of God.

Doe not they erre that devise evill? but mercy and truth shall be to them, * 1.52 that devise good. Here by devising good, is meant studying, how with his worldly goods he may doe good to such as need, such shall be repayed with mercy, and truth from God, who will not faile to be true of his word, but as he hath made many gracious promises to such, so he will undoubtedly performe them. They that devise evill, are such, as study how to deceive others, that out of them they may inrich themselves: this is a foule, and dangerous errour, and going out of the way of mercy into the way of dreadfull judgements.

In all labour there is profit, but the talke of the lips tendeth onely to pe∣nury; * 1.53 that is, he who speakes much of good husbandry, and talkes, how all things should be done for the best, but is idle, and doth it not himselfe, shall be poore, when the Paines-taker shall be rich, profit coming in of his labour; yet, as La∣vater noteth, this is to be understood, through Gods blessing, sought by daily prayer, because otherwise a man may labour in vaine, as the Psalmist teacheth. * 1.54 And the•••• i•• the like reason of labouring to get learning, he that talketh of learned men, and bookes, but is not studious, hath a soule empty of learning for all this.

The crowne of the wise is their riches, but the foolishnesse of fools is folly; that is, wise men having gotten riches justly by abour, as was before said, Vers. 23. * 1.55 purchase to themselves honour by rightly using them to charity, and otherwise doing good; for thus riches are turned, as it were, into a Crowne, it being hereby shewed, that the possessour of them is a Master, and not a servant to them, as the covetous, which hold them fast and do no good therewith; or, as another hath it, a rich man that is wise, is magnified by all men, as a King, and hearkened unto, and * 1.56 obeyed; but if he be a foole, let him be never so rich, he is not accounted of; all men say, he is rich indeed, but he is a foole: And all those rich men are such, as spend their riches in sumptuous buildings, gorgeous apparel, delicious fare, whores, and hawkes, and hounds, but apply not themselves to excell others in wisdome, whereby they may helpe the better to governe the Commonwealth, and their owne families in the feare of God, being also hospitable, and charitable. And riches are said to be the crowne of the wise, because if a man be poore, although very wise, he is not regarded; but in case that he be eminent for worldly wealth also, which should make all rich men to labour to be wise also, and learned, and [Note.]

not ignorant, like the common sort, and to this end to read and study much, as ha∣ving time and leasure enough, if they well consider, that without thus doing, their riches are to them but like a fooles coat and bauble, making their folly the more notorious, as being by their wealth set up on high, and the eyes of all men upon them; and as Origen saith, instead of making them wise, make them mad through * 1.57 pride that hereby growth upon them.

For Vers. 25. it differeth little from Vers. 5. onely it is shewed, what good * 1.58 cometh by a true witnesse, he delivereth soules; that is, when by fal••e accusa∣tion men are in danger to be condemned to dye, true witnesses by their testimony given for them, save them.

This also is by Lavater extended to Preachers of the Gospel, because Christ * 1.59 saith, Yee shall be my witnesses, and hereunto we may add, 1 Joh. 1. That which we have heard and seen, we testifie; and I cannot see but that holy Martyrs may here be brought in also, for both Preachers by teaching, and converting to the truth, and Martyrs by sealing it with their bloud, worke mightily upon others to conver∣sion and salvation of their soules. And if by a false witnesse speaking lyes, we also understand teachers of heresies and errours, the Scripture very well agreeth, be∣cause it is said, Such as love not the truth, God giveth over to strong delusions * 1.60 to beleeve lyes.

In the feare of the Lord is strong confidence, and his children shall have a * 1.61 place of refuge. Muffet joyneth this, and the next Verse together, saying, That herein the feare of the Lord is commended for two things:

• 1. It makes a man strong through his confidence in God to beare any suf∣ferings.
• 2. From hence, as from a fountaine, floweth abundance of good things unto him, for which he saith, that it is a well of life, and delivereth from the snares of * 1.62 death.

Notable is the saying of Gregory in setting forth the strong confidence of those that feare God. In the way of God, it is begun at feare, that a man may come * 1.63 to fortitude, for as in the way of the world boldnesse causeth fortitude, so in the way of God, boldnesse brings forth weaknesse, and as in the way of the world feare causeth weaknesse, so in the way of the Lord, fortitude, because our mindes doe so much the more strongly despise the terrours of temporalls, by how much the more truly they submit through feare to him, that is the Authour thereof, which being being setled in the fear of God, see nothing without to be feared, because that while they are joyned through feare to him, the Maker of all, they are by a kinde of power elevated above them all. And his children shall have a place of re∣fuge. Here by children some understand the children of feare, some the chil∣dren of God, and some of him that feareth God, which I rather assent unto, be∣cause the man that feareth God, is commonly comforted by this, that God will be both for him and his children; so here, he shall have strong confidence, and his children also that feare God, by recounting in what great favour with God the father was. The feare of God is a well of life; that which is here called, the feare of the Lord, Chap. 13. 14. is called the law of the wise, where see the Exposition.

In the multitude of people is the Kings honour, but in the want of people, the * 1.64 destruction of the Prince. This is spoken to make Kings carry themselves so, as to have the love of their people, that is, using all love and courtesie towards them: For who would not keepe their hearts fast towards him, upon whom their honour and safety stands?

It was never knowne, saith Plato, that any King perished for want of money * 1.65 but of friends. A multitude of subjects is an honour to a King, because so many consent together to make him their King, herein acknowledging him worthy to reigne over them, and because by their helpe he getteth victories over his enemies, which make him glorious. But by multitude we must not understand onely their numbers, but these multiplyed and increased in wealth, and so both made the more magnanimous, and able to supply him with tribute, when need requires,

But through want of subjects thus qualified and knit to him in love, he is de∣stroyed, for want of such as have wealth and magnanimity, by foreigne enemies invading him, and for want of love, through insurrections in his owne King∣dome.

He that is slow to wrath, is of great understanding, but the hasty of spirit * 1.66 exalteth folly. Something to the same effect of the last clause hath beene already said, Vers. 17. for being slow to wrath, see also Jam. 1. 19. Be swift to heare, slow to speake, slow to wrath; that such are wise appeareth, because they have all the properties required in a wise man, whom as Valerius saith, the Ancients were * 1.67 wont to represent by three heads, of a Dogge, a Lion, and an Eagle; Of a Dogge for memory; Of a Lion for his stout doing, as the present case requireth; And of an Eagle for his fore-sight of things to come, as an Eagle seeth things afarre off: And these three are said by Aristotle to be slowest to wrath of any other creatures, and soonest pacified; for the Lion, as he writeth, although in the pursuit of a man, if he falleth downe before it, spareth him; and the Eagle is of all fowles most easily tamed; and a Dogge, for the property before-said, is like unto a Lion according to Pliny. He then that is likewise slow to anger, and ready to bee againe pacified, is aptly set forth by these three, who amongst them have all the parts required in a wise man, viz. Memory, and Sagacity, whereby to fore-see and gather what is to be done, and courage to doe accordingly, when the time cometh.

A sound heart is the life of the flesh, but envy is rottennesse to the bones. * 1.68 A sound heart, that is, a mind quiet, and not vexed at things falling out ill, makes the whole body the more healthfull, but that which vexeth either at his owne crosses, or at the prosperity of others, is destruction to the body, as when it is rotten flesh, and bones, and all. Some understand it of such as have a good heart towards others, being affected towards them, as they ought with joy their welfare, and sorrow for their misery, and of such as contrariwise are ill affected; the first ar∣gueth one to be a lively member of the same mysticall body, of which Christ is the head, the other one dead and rotten. Gregory expounds this of all things weakly * 1.69 performed outwardly, because the flesh is weake, yet a good heart puts life hereinto, and it is accepted of before God, as if done in the best manner; but con∣trariwise things strongly done from an envious and malicious heart, are rotten and stinking, like rotten bones, which are oft spoken of to set forth strength, which doth well further set forth the spirituall meaning of this Proverb.

He that oppresseth the poore, reproacheth his Maker, but he that honoureth * 1.70 him, hath mercy on the poore. A poore godly man is the image of God, and therefore the wrong that is done to him in word or deed, redounds to God. 2. He is more the image of God, as Lyra saith, then a rich man, because man was made naked, when after Gods image, and not apparrelled in goodly cloaths. 3. He is a * 1.71 member of Christ, and one with him. 4. God hath made him so, and therefore to despise him for his poverty, is to despise God. 5. God hath made him the rich mans brother, being a common Father to them both, witnesse those words in the Lords prayer, which both the rich and poor say, Our Father which art in hea∣ven. He therefore honoureth God that sheweth him mercy, whose creature and image, and member he is.

The wicked is driven away in his wickednesse, but the righteous hath hope * 1.72 in his death; that is, the wicked sometime is for wickednesse banished out of his Country, yea, all the wicked Jewes were served so, being carried into Assyria and Caldea. And he that is so, when he dyeth, and desireth to enter into heaven, he shall be driven away with Goe ye cursed, &c. but then the righteous hath sure and certaine hope of being received into that most blessed place; if any other, that hath alwayes lived in sin hath hope first or last, his hope is but vaine.

Wisdome rests in his heart that hath understanding, but that which is in a * 1.73 fooles heart is made known. See the like to this Chap. 13. 16.

Righteousnesse exalteth a Nation, but sin is a reproach to any people. Then doth a Nation flourish, when governed by good Lawes, vice being suppressed, * 1.74

and rooted out, but it is infamous in all places, when notorious sinnes abound, and it is in the way of coming to a contemptible condition to be derided and mocked at by every man.

A Kings favour is towards a wise servant, but his wrath against him, that causeth shame; that is, when he seeth his servant doe wisely in that which he im∣ployeth * 1.75 him about, as being for his honour, he beares a speciall favour to him therefore; but if he doth foolishly, whereby he hath dishonour, he is full of wrath, and displeasure at him, as being much ashamed of his doings. And that which is spoken of a Kings servant is true touching any other mans, to acquit himselfe well he must not onely serve his master with his body, but also with his minde, being provident, and wisely going about his affaires to doe all for the best, as Abra∣hams servant did, when hee went to fetch a wife for Isaac from Padan-aram, Gen. 24.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Exod. 1.
• * 1.3

  1 Sam. 25.
• * 1.4

  1 Tim 5 14
• * 1.5

  Vers. 2.
• * 1.6

  Gen. 17. 1.
• * 1.7

  Vers. 3.
• * 1.8

  Psal. 12.
• * 1.9

  Greg. in mor.
• * 1.10

  Hieron.
• * 1.11

  Vers. 4.
• * 1.12

  1 Cor. 9.
• * 1.13

  Vers. 6.
• * 1.14

  Lyra.
• * 1.15

  Vers. 7.
• * 1.16

  Vers. 8.
• * 1.17

  Simulata sancti∣tas duplex ini∣quitas.
• * 1.18

  Lavater.
• * 1.19

  Cajetan.
• * 1.20

  Rodolph.
• * 1.21

  Aquila.
• * 1.22

  Vers. 10. Lavater. 1. Cor. 2. 11
• * 1.23

  Muffet.
• * 1.24

  Cajetan.
• * 1.25

  Socrates.
• * 1.26

  Seneca.
• * 1.27

  Gregor. in Mor.
• * 1.28

  Rom. 8. 16.
• * 1.29

  Vers. 11.
• * 1.30

  Beda.
• * 1.31

  2 Cor. 5. 1. 1 Tim. 4. 8.
• * 1.32

  Vers. 12.
• * 1.33

  Mat. 7. 14.
• * 1.34

  Ioh. 14.
• * 1.35

  Ioh. 4. 21.
• * 1.36

  Lavater, Rodolph.
• * 1.37

  Vers. 13.
• * 1.38

  August. Hom. 9. in mat.
• * 1.39

  Vers. 14.
• * 1.40

  Lavater.
• * 1.41

  Vers. 15. Ambros. De Offic.
• * 1.42

  Vers. 16
• * 1.43

  Vers. 17.
• * 1.44

  Vers. 18.
• * 1.45

  Rom. 6. 22. 23
• * 1.46

  Vers. 19.
• * 1.47

  Vers. 20.
• * 1.48

  Alan.
• * 1.49

  Qui ut ••mun∣gant mun••r•• caput adulat. olco inungu••t
• * 1.50

  Vers. 21.
• * 1.51

  Matth. 5. 45.
• * 1.52

  Vers. 22.
• * 1.53

  Vers. 23. Lavater.
• * 1.54

  Psal. 127.
• * 1.55

  Vers. 24. Lavater.
• * 1.56

  Muffet.
• * 1.57

  Origen.
• * 1.58

  Vers. 25.
• * 1.59

  Lavater. Act. 1.
• * 1.60

  2 Thes. 2. 11.
• * 1.61

  Vers. 26. Muffet.
• * 1.62

  Vers. 27.
• * 1.63

  Greg. Mor. l. 5. c. 13.
• * 1.64

  Vers. 28.
• * 1.65

  Plato.
• * 1.66

  Vers. 29.
• * 1.67

  Valerius.
• * 1.68

  Vers. 30.
• * 1.69

  Greg. Past. cur. pars 3. admon. 6.
• * 1.70

  Vers. 31.
• * 1.71

  Lyra.
• * 1.72

  Vers. 32.
• * 1.73

  Vers. 33.
• * 1.74

  Vers. 34.
• * 1.75

  Vers. 35.