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. XVII.

FOr the first Verse, see before Chap. 15. 17.

A wise servant shall have rule over a sonne which causeth shame, and * 1.1 shall have part of the inheritance among brethren. The vulg. over foolish sonnes, and he shall divide the inheritance amongst brethren. Heb. it is a son that cau∣seth shame, and shall divide in the midst of brethren; not have a part amongst them, but by reason of his wisdome, have this trust committed to him by their Fa∣ther; but forsomuch as he that maketh his parents ashamed of him, is a foole, as he is called, Chap. 10. 1. the vulg. hath well rendred it foolish. This is spoken accor∣ding to that, which was oft done of old, when a father having foolish sonnes, but a wise and faithfull servant, gave him power over his children to teach and chastise them, and in fine to part his goods amongst them, as he should see might be best for them.

Some apply this mystically to the Gentile preferred before the Jew, whom God * 1.2 first owned for his sonne, but he being foolish and unbeleeving, he adopted the Gentile beleeving, so that now he cometh to inherit in the midst of them, they be∣ing by them ruled over.

The fining pot is for silver, and the furnace for gold, but the Lord tryeth the * 1.3 hearts. Here comparison is made betwixt God and man, to shew how he trieth mens hearts; man by trying gold or silver in the fining pot purgeth out the drosse, * 1.4 and so purifieth it; thus the Lord the hearts of men by adversity, and by his Word and Spirit, and this is often spoken of by Ambrose and Chrysostome. But there is also another saying according to theirs, viz. as a man putteth gold into

the fire to try the goodnesse of it; so God by afflictions trieth the faith, and pati∣ence of his servants, that they may appeare to be true, as he did Job; of this it is spoken, 1 Pet. 1. 7. but when the trieth this, it is not for inframation to himselfe, but that a man may the better know himselfe, and be know to other men, and upon this triall shine.

A wicked doer giveth heed to faljo lips, and a lyar giveth eare to an e∣vill * 1.5 Here they are censured that are ready to heare tales, and detractions against their Neighbours, it is as if he had said, that none but wicked and dis∣sembling * 1.6 men, that are themselves lyars, will doe so, for the Proverb holdeth in this, Like will to like; and it is not for good, but mischiefe, that he is so intent to heare something against him.

Who so mocketh the poore, reproache! his Makes, and he that is glad at ca∣lanities * 1.7 shall not be unpunished; (see the same in part, chap. 14. 31. There he saith, oppresseth, here, mocketh; and to rejoyce at other mens calamities is a most unnaturall thing, seeing we are fellow members of the same mystical body, and * 1.8 therefore ought to weep with those that weep.

Childrens children are the Crowne of old men, and the glory of Children are their Fathers; That is, not so much when they have Children, and Childrens * 1.9 Children, but Children shewing their good educating of them wise Children, as was said before, Chap. 10. 17. such are a Crowne, That is a credit and grace unto them; but contrariwise foolish children, as is there also said.

In like manner godly Parents, and Ancestors, are the glory of their good Chil∣dren, and Posterity; hereby it is added to their praise, that they are so descended, but not if they degenerate, and inherite not, as their Lands, so their Fathers vertues.

Excellent speech becometh not a foole, much lesse doe lying lips a Prince. By * 1.10 excellent speech here, understand speaking of matters too high, and hard for him that speaketh, or contrary to which he practiseth, or is able to performe. As for a young man to discourse of points most profound, a drunken man of sobriety, a proud man of humility, a Philosopher, that is without experience of Military af∣faires, as Phormio did once before Hanniball, who called him a foole for his la∣bour; or a poore weake man, of such and such mighty acts, that he would doe, to which he is altogether unable, much lesse lying lips a Prince, for his doings are exemplary; therefore every Prince should be like to Alphonsus the King of Aragon, who was wont to say, That the single word of a King should be as much as any other mans Oath. And truly when a King makes no conscience of his words, and promises, he dishonoureth himselfe so farre, that he maketh his owne Subjects to be against him, and thus overthroweth himselfe.

The vulgar for excellent speech, hath, Sermo compositus, a speech composed; by some expounded deceitfull; and thus it answereth most aptly to the words fol∣lowing, and carrieth this sence, It becometh not a foole; that is, the basest and yilelest man to lye, much lesse a Prince, who is the head of all others.

Basilius the Emperour to his Sonne Leo saith; Make greatest account of being * 1.11 true in thy speeches, and having such men about thee, so thou shalt be counted firme, and constant in all thy doings, and sayings, and so thou shalt hold fast unto thee the good will of all men both true and unsuspected, But if thou shalt come into the suspicion of lying, and vanity, thou shale be convinced to doe things unworthy the imperiall Majesty, and thou shalt bring it to passe, that thy Subjects shall be alwayes fearefull, and uncertaine of all things, and as men scandalized, quaile in their affections towards thee.

And Tho. Aquinas saith, The Prince ought to beware of lying as of poyson, he * 1.12 takes herd of bodily poyson, so as that his Cooke, and Taster, must first taste, and try his meat, before he eateth it, least it be poysoned; much more should he beware of the poyson of lying, which is herein worse then other poyson, that it killeth be∣ing but in the mouth; for Wisd. 1. The mouth that lyeth; slayeth the soule. This poyson had the Serpent in his mouth, when he tempted Evah, which made him infamous to all Generations; and the Prince that hath it, becomes hereby the

Image of the old Serpent the Devill, according to that, Yee are of your father the Devill, who was a Lyar from the beginning. Therefore when Christ shall come * 1.13 to Judgement, and aske, touching a lying Prince, Whose Image and superscription hath he? and it be said, The Devils, he will answer againe, Give to the Devill the things of the Devill.

A lying Prince is as a naughty penny, a hundreth of which are not so good as one good penny, and if any man presumeth to make a counterfeit penny, the Prince will cut him off; so will the Lord a Prince of lying lips.

A gift is a precious stone in the eyes of him that hath it, it prospereth * 1.14 whether soever it turneth. This is spoken to shew the great force of gifts in co∣vetous Princes, and Judges, they doe so delight herein, as that they are hereby * 1.15 swayed, to give Judgement on their side against the right, to absolve Offenders, to preferre to Office, and lay away wrath before conceived, and to impart fa∣vours.

To a precious Stone a gift is compared, because great are the vertues thereof; by * 1.16 one the bloud is stenched, by another poysoning cured, or prevented; so is the force of gifts not only in Judges, but in all men; whereupon Philip the King of Macedon was wont to say, An Asse laden with gold, is able to enter into any City; and of him Plutarch saith, It was not Philip, but Philips gold that won Grecia.

Some by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taking it to be put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying infatuateth, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a point in the left horne, and so is of the same valour with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understand, to what Prince, or Judge soever it cometh, it makes him in Judgement to doe like a * 1.17 foole, or a mad-man, that seeth not the right, as he that takes bribes doth not, but like a man having his eyes blinded, for which it is said, that Gifts blinde the eyes; but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, either to understand, or to prosper, and therefore in vulgar it is prudentes intelligit; That is, makes the Judge, or Prince to under∣stand his meaning, that giveth him the gift, and to be of the same minde with him; but I rather thinke, that it shoudl be read word for word, according to the Hebrew, in all that it turneth to, it maketh to understand; but it is by that wisdome that maketh wise to doe evill, of which Jeremy speaketh, declaring it not to be wis∣dome, * 1.18 but foolishnesse.

He that covereth a transgression seeketh love, but he that repeateth a mat∣ter, * 1.19 separateth very friends; for very friends, Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Captaine, or Prince, but the meaning is the same, a principall friend. For to rip up old matters which thou knowest by a man, is to make him, although thy chiefe friend before, separate thenceforth his affection from thee, but to hide his faults, is to in∣deare thy selfe more unto him.

A reproofe entreth more into a wise man, then an hundred stripes into a foole. * 1.20 As divers bodies are diversly affected at stripes, the tender being sensible of the least blow, but the hard not at very great stripes; so it is with the foole in respect of the ingenuous, as Quintus Curtius speaketh of a noble spirited Horse, the very shadow of a whip is enough to him, but to a dull Jade not many stripes. And * 1.21 Jerome saith, They need not to be spurred, whose. owne reason is their Mistris, and their Conscience their Rod; as Polipores must by beating much be made fit for seasoning, that they may be pleasant meat, being otherwise hard, and distastfull, so a foole must have much beating.

An evill man seekes only rebellion, therefore a cruell messenger shall be sent * 1.22 against him; Hebr. A rebell only seekes evill. Having before shewed the diffe∣rence betwixt the wise man, and the foole, in the point of correction, now he sheweth a reason, why the foole is not reformed, how much soever he be beaten, viz. he is a rebell, stomaching correction so, as that he rather seekes to mischiefe Father, or Magistrate, that punisheth him according to his deserts, then submits himselfe to be hereby reformed, therefore a cruell Messenger shall be sent against him, Hebr. either Messenger, or Angell, and I thinke it better to render it Angell, and so it is alluded to the Angell, that God sent out against rebellious Pharach, who destroyed all the first borne in Aegypt in one night; for so likewise all foolish

rebels against God, and his Vicegerents, that despise correction, shall assuredly in the end be destroyed.

And the like is to be held touching those, that being reproved, and smittea with the tongue of their spirituall Pastor, meditate mischiefe against him therefore. Some expound it of quarrelsome and contentious persons, who shall at length meet with their match, who shall as much hurt them, as they have hurt others.

Let a Beare robbed of her whelps rather meet a man, then a foole in his folly. * 1.23 This also hath coherence with ver. 10, 11. for he is the foole here meant, that be∣ing provoked by correction seekes revenge. He in this case is compared with a Beare robbed of her whelps, because most fierce and dangerous of all other Beasts; for which, when the Lord threatens the wicked Jewes, he threatens them with * 1.24 coming against them, as a Beare, robbed of her whelps.

The Shee Beare which is here meant, as Aristotle noteth, is of all other Beasts more couragious then the Male, amongst others the Male, and doth so earnestly * 1.25 love her whelps, which Shee formeth by licking, that if they be taken away, she runneth so strongly to recover them againe, that she breakes through the very Nets, which are set to catch wild Beasts, and she sets upon, and teareth him, whosoever he be that cometh in her way; so a foole greatly loveth, and doteth upon the con∣ceptions of his owne minde, and his owne wayes, so that he is bent to mischiefe all those that crosse him herein, and in this regard it is worse to have to doe with him, then with such a Beare, because that man by his wit may avoyd the danger of the Beare, but not so easily of such a foole, who hath knavish wit enough to plot mischiefe against him, although in respect of all true wisdome he be a foole.

Who so rewardeth evill for good, evill shall not depart from his house. There * 1.26 are six differences saith Augustine: 1. Not to render evil for evil. 2. To ren∣der good for evil, these are the properties of good men. 3 Not to render good for good. 4. To render evil for good, the one of these evil men doe, the other the worst of men. 5. To render good for good. 6. Evil for evil, the last of these is of middle men, the other comes nearer to the good.

But how is it said, that evil shall not depart from the house of the worst of these? shall their Children be pursued with evil because of their fathers sins? Ans. It is meant of his house only that doth so, the Son after the Father, the good Son of the evil Father not.

The beginning of strife, is as one that letteth out water, therefore leave off * 1.27 contention before it be medled with. As a breach made in the banke of a River, the water runneth out with such violence, that it cannot be stopt againe; so conten∣tion being once begun, and not stopt at the first, by meeke and good speeches, as Chap. 15. 1. therefore resist the beginnings hereof, being reviled, doe not revile * 1.28 againe; being stricken, strike not againe, but use patience.

Why is there a price in the hand of a foole to get wisdome, seeing he hath no * 1.29 heart to it? Here by price understand wealth, whereby a man may maintaine those that be learned, and by their help attaine Wisdome and Learning, yea, such many times give maintenance to learned and wise men, but being done without an heart in them, either desirous to get wisdome, or capable thereof, they still remaine voyd of all true wisdome. The Hebrew is, and no heart, the foole hath a price, but no heart; Wealth, but not Wisdome; And the cause is here denoted, he wanteth an heart affected to it, and hath an heart much more taken up with the profits and pleasures of this world.

Now of such it is demanded, by way of interrogation, Why hath the foole a price in his hand, but no heart? as if he had said, Why is any man so foolish, as to be thus taken in his love with worldly goods, but hath so little love to that, whereby he may be saved? Certainly he hath not the heart of a man, but of a bruit Beast, with whom it is thus. And therefore it stands every rich man in hand, as he would not [Note.] prove himselfe a foole, to use his riches to the doing of deeds of charity, especially to the faithfull; his authority and power to maintaine the right, and to suppresse wickednesse, and that he may be directed aright herein, not to spare for cost, or time, to get knowledge, and grace, by reading, hearing, praying, meditating upon

the Word; and to this end to get good Bookes, and able Teachers, that may fur∣ther him herein. And as for himselfe, so for his Children, not being so carefull to make them rich as wise, and learned in the best learning.

A friend loveth at all times, but a brother is borne for adversity. Some ren∣der it, And is borne a brother in adversity; expounding it of the same man, said * 1.30 before to be a friend, and alwayes loving, but then specially shewing himselfe to be a brother, when adversity cometh; and the Hebr. will we beare it.

There is true love in a friend to his friend at all times then he is conceived, as it were; but as a childe is borne in labour and pangs, so in the middest of sorrows and miseries, through adversity; he that was through his continuall love before a friend, is now borne and brought forth a brother, through his constant cleaving to his friend, even now, when others forsake him. Before this triall he is not certain∣ly knowne, but now he is knowne, and proved, to love with a brotherly love, ac∣cording to the saying; As yellow gold is tried in the fire, so in an hard time the * 1.31 of a man is to be seene. And here the similitude of Plutarch is good; As the goodnesse of an Horse is seene in the Warre; so the sidelity of a friend in cala∣mity. And another saith, That a true friend is not like unto the beame of Scales, one end going up when the other goeth downe, but going downe through sympa∣thy also, when his friend goeth downe.

Augustine bringeth an example of a Souldier, who being in a Fight, and find∣ing that by accident he had killed his Brother, he slew himselfe also, that he might * 1.32 be in the same estate with him in death, the lowest ebbe of all misery; but I com∣mend not this to imitation of any other friend.

A man voyd of understanding striketh hands, and becometh surety in the pre∣sence * 1.33 of his friend. Of Surety-ship see before, chap. 6. 1. Here after commen∣ding the love, and constant affection of a man towards a friend, ver. 17. is an item given, not to be so forward to shew his love, as to be bound for his friend as a sine∣ty, before he desireth him; none but a foole, and one that considereth not the danger that may follow will doe so, but when necessity requireth truly.

He loveth transgression that loveth strife, and he that exalts his gone seekes * 1.34 destruction. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, signifieth either prevarication, or rebellion, which are all one; for he, whose heart is set upon sin, and delighteth in it, is a rebell against God, and such is every contentious person; And his Gate he exalteth, that carrieth an higher sayle then his Ship will beare, that liveth farre above his means; he is like unto one, that climbeth up unto an high Hill, where for want of firme standing, or any thing to hold him up, he falleth downe head-long and pe∣risheth.

The last words here seeme not to answer to the former, but if by him that loveth transgression, and loveth strife, we understand a proud man, as was said before, One∣ly by pride doe men make contention, then it may be conceived to answer very well thus; He that is addicted to strive, and set himselfe against other men, mag∣nifying himselfe, howsoever he offendeth others by so doing, as one that lifts him∣selfe up too high, shall meet with some, that will by contending with him, be his overthrow.

As a man, that buildeth his house high above his Neighbours, whereby their light is hindred, exceeding herein the proportion by Law allowed is made, to his great de∣triment, to pull it downe againe; so he, that through his pride makes strife, when he seekes to exalt himselfe, shall be abased.

He that hath a froward heart findeth no good, and he that hath a perverse * 1.35 tongue falleth into mischiefe; For perverse, some read, crafty tongue; The meaning is, that both an evil heart, that deviseth evil, and an evil tongue uttering it, bring to destruction; the very thoughts of the heart, and the words of the mouth [Note.] shall be the condemnation of many men.

He that begetteth a foole doth it to his sorrow, and the father of a foole hath * 1.36 no joy. The like was said before of a Mother, bearing a foolish sonne, where e∣nough hath been said for exposition; onely it may be added, the Father hath sor∣row, because a man hath hope to live in his sonne after his death, his house con∣tinuing

in good same and credit, but if he be foolish, he seeth nothing, but matter of griefe, both for the present, and the future.

A merry heart doth good like a medicine, but a broken spirit dryeth the * 1.37 bones. Of this see before Chap. 15. 13.

A wicked man taketh a gift out of the bosome to pervert the wayes of judge∣ment. * 1.38 This is understood by Lavater two wayes, either of the Judge, who if hee taketh gifts to judge contrary to justice, is a wicked man; or of him that holdeth plea with his neighbour, if he secretly taketh a gift, as it were out of his bosome, to procure his favour to judge for him unjustly, he is a wicked man; and so are all that give money for preferment in the Church, or in the Commonwealth, to a bene∣ficiall place for preaching, or doing the part of an officer in any Court of justice; for he that buyeth this power, will undoubtedly exact upon those with whom he hath to doe, which is a great wickednesse.

Wisdome is before him that hath understanding, but the eyes of a foole are * 1.39 in the ends of the earth. It appeareth by a mans countenance whether he be wise, or foolish, the wise man hath a stayed looke, and grave countenance, but a fooles eyes are cast about this way, and that, and his countenance is ridiculous. The countenance, saith Tully, is the image of the minde; and Cassiodor, the habit of the * 1.40 minde is knowne in the state of the body, hereby the hidden man of our heart is knowne either to be lighter, more boasting, or turbulent, or contrariwise, more grave, constant, purer, and riper.

There is also another very good Exposition of these words, wisdome is the thing at which the understanding man looketh, and whereupon he setteth his heart, but the foole upon the lands ends, to inlarge his fields and worldly possessions, as much as he can by any meanes. But he that lookes at wisdome desireth above all things to doe justly, and to this end to increase his knowledge in the word of God, coun∣ting none so great wisdome as that which is learned from hence; This is the same in effect with ver. 21. for part of it, and for the whole, with chap. 10. 1.

But here it is added, after these words, A foolish sonne is a griefe to his father, * 1.41 and bitternesse to her that bare him.

Also, It is not good to punish the just, or to strike Princes for equity; it be∣ing * 1.42 meant, that such Children indeed are to be severely punished, but their good Parents, who have endeavoured to forme them better, although with ill successe, are not to be punished; no more is a Prince, or Magistrate set up by the King, if he proceedeth according to Justice and equity, although his Government succee∣deth not, as he desireth, those that be under it, offending the King, and his Lawes, they are to be smitten, but not he therefore.

Some expound it as depending upon ver. 25. as if two sorts were here pro∣pounded, who are not to be punished; 1. Any just man. 2. A just Magistrate, from striking whom every one is to forbeare, much more for his relation to the King, or Emperour, whom he representeth, and therefore the dishonour done to him, is judged by the Imperiall Law to redound to the King, and he that doth it to be pu∣nished, as if he had done the same to the King.

Some make not two sorts here, but one only; by just men in the first place, under∣standing Magistrates, and expounding the next words, as further setting forth their imployment, about doing right, and the Hebrew word will well beare this; To punish the just is not good, to smite Princes for right; as if it being asked, what is meant by punishing the just, he had answered, To smite Princes; men having rule for the ordering of all things justly, and rightly, and doing accordingly. And in saying it is not good, he meaneth, that it is very evill.

And the chiefe Magistrate, saith Lavater, although he doth unjustly, is not by man * 1.43 to be smitten, but the other Magistrates may by consent depose him: in which last, I would he had either not affirmed it, or shewed solid ground for it, because God saith, By me Kings reigne, and I take them away, and give them in wrath, as he did by Saul; but none else durst doe it, no not David, his appointed Successor, and already anointed by God.

He that hath knowledge spareth his words, and a man of understanding is of * 1.44

an excellent spirit. A foole hath often before been said to be full of words, and the wise, a man of few words, according to that, The man is wise that speaketh few * 1.45 words. And a man of understanding is of an excellent or precious spirit; That is, the same knowing man before spoken of, that is sparing of his words, is hereby knowne to be such, and so is had in price, and that which he saith, as a rare thing, is counted precious. Now he spareth his words; That is, not so ready to speake, but stayeth till he is asked, and when he doth speake, compriseth his matter in as great brevity as may be.

Even a foole, when he holdeth his peace, is counted wise, &c. So much doth it * 1.46 conduce to wisdome to be of few words, and to be opportunely silent; as that the foole, who thus hideth his folly, refrayning from much babling seemeth wise. A great motive to refraine our tongues, and not to be so talkative, as most com∣monly we are.

Notes

• * 1.1

  Vers. 2.
• * 1.2

  Allegory.
• * 1.3

  Vers. 3.
• * 1.4

  Ambrose. Chrysost. Rodolph: Lavater.
• * 1.5

  Vers. 4.
• * 1.6

  Simili gaudet sibi simil.
• * 1.7

  Vers. 5.
• * 1.8

  Rom. 12. 15.
• * 1.9

  Vers. 6.
• * 1.10

  Vers. 7.
• * 1.11

  Basil, cap. 29. Vib. exhorte ad bconem silium.
• * 1.12

  Tho. Aquinas, de principum crud.
• * 1.13

  Ioh. 3. 41.
• * 1.14

  Vers. 8.
• * 1.15

  Muffet.
• * 1.16

  Lavater.
• * 1.17

  Deut. 16. 19.
• * 1.18

  Ier. 4. 22.
• * 1.19

  Vers. 9.
• * 1.20

  Vers. 10.
• * 1.21

  Quintus Curtius Hieron.
• * 1.22

  Vers. 11.
• * 1.23

  Vers. 12.
• * 1.24

  Hos. 13.
• * 1.25

  Aristot.
• * 1.26

  Vers. 13. August. in Psal. 8.
• * 1.27

  Vers. 14.
• * 1.28

  Matth. 5.
• * 1.29

  Vers. 16.
• * 1.30

  Vers. 17. Muffet.
• * 1.31

  Seilicet ut ful∣vum spectatur in iglibus au∣rum tempore sic duro est insri∣cienla sides.
• * 1.32

  Aug. de civit. l. 2. c. 25.
• * 1.33

  Vers. 18.
• * 1.34

  Vers. 19.
• * 1.35

  Vers. 20.
• * 1.36

  Vers. 21.
• * 1.37

  Vers. 22.
• * 1.38

  Vers. 23. Lavater.
• * 1.39

  Vers. 24.
• * 1.40

  Tull. de orat. l. 3. Cassiod. Epist. l. 4.
• * 1.41

  Vers. 25.
• * 1.42

  Vers. 26.
• * 1.43

  Lavater.
• * 1.44

  Vers. 27.
• * 1.45

  Vir sapit qui pauca loquitur.
• * 1.46

  Vers. 28.