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. XIX.

BEtter is the poore that walketh in his integrity, then he that is perverse in * 1.1 his lips and is a foole; Junius hath it, who indeed is a foole; some, for he is a foole; the word Hebrew is, and he is a foole, the word and being here as much as for. The man that is perverse, and ill tongued, either railing, cursing, swearing or speaking decitfully for his advantage, although he be rich, for such a one is meant, and by Junius expressed, is not so good as a poore man, that walkes up∣rightly towards all, and hath a good tongue in his head: which is spoken to pull downe the pride of rich men, who are commonly for their wealth thought the best men, and so they thinke of themselves, howsoever their tongues run riot; but be∣fore God they are the worst, and the poore honest men, whom they despise, the best, and they are such as are threatned with the cutting out of their * 1.2 tongues.

That the soule be without knowledge it is not good, and he that is hasly with * 1.3

his feet sinneth; Jun. He who discerneth not that which is good, sinneth alike with him, that is hasty with his feet; That is, as a man, that goeth before he looketh, to see whether the way be right or wrong, must needs wander out of the way; so he that considereth not that which he is about to doe, whether it be lawfull or not, is in danger of going from the way of Gods Commandements, and thus of sinning; Hebr. Also where there is not a knowing soule, it is not good, coupling this with ver. 1. where he averred the perverse in his lips to be a foole, as every sinner is; now he addeth further, where knowledge is wanting, the man cannot be good, that is, wise, and therefore a foole also; and to illustrate this further, he compareth him with one hasty to goe, before he knoweth the way; for every man is a Traveller, but the ignorant person knoweth not which is the way, therefore he must needs erre, and be in danger of death, and never coming to life; for which cause it is ne∣cessary for every one to get knowledge at the least of the Principles of the Christian Religion, the Lords Prayer, the Creed of the Apostles, and the ten Commande∣ments, as Lavater saith. * 1.4

But to speake a little upon the words; There is no good in that soule that wants knowledge, because there is nothing good for the soule, but Grace; and worldly goods are not worthy the name of goods, if this be wanting; for the goods of this world are good to the good, but to the evil, evil. And of grace knowledge * 1.5 is the beginning, according to that of Christ; This is life eternall, to know thee the only true God, &c. and if life, then grace that leades to life, must be referred to knowledge, and a soule void of knowledge is void of grace.

The foolishnesse of a man perverteth his way, and his heart fretteth against the Lord; That is, when he through ignorance hath erred, and gone out of the way, and so is in danger of everlasting destruction; he murmureth and complain∣eth against God, who hath made him so: or in case of Judgements by God exe∣cuted upon him here, when as his owne foolishnesse, and perversnesse only is the cause hereof; for God tempteth no man to sinne, yea, he exhorteth all men to * 1.6 turne from sinne, that so they may escape death, the reward thereof.

Wherefore both Augustine, and Chrysostome, inveigh against those, that im∣pute * 1.7 their ill qualities, and the fruit thereof, death, to Fate, and Destiny, to the Constellations under which they were borne, and so could not possibly avoyd be∣ing * 1.8 such. But hereby, saith Augustine, to justifie themselves, they accuse God, by whom the Starres are governed, as having a malignant quality in him, and put∣ting it into them, which as Chrysostome saith, is the highest degree of sinning, and shall be most severely punished; as he that layeth any foule evill, worthy of death, to the charge of another, shall dye for it, as the Law hath appointed.

For ver. 4. see before, chap. 14. 20. * 1.9

A false witnesse shall not be unpunished, and he that speaketh lyes shall not e∣scape. Of the odiousnesse of false witnesses speaking lyes, see before, ch. 6. 19.

Many will intreat the favour of the Prince, and every one is a friend to him * 1.10 that giveth gifts. Of gifts, and their force, see chap. 18. 16. The word rendred Prince, here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liberall, which because that a man may be, he must be a principall man of the Country, and of great wealth, it is rendred Prince; and in∣deed Princes should be liberal, or else they beare their names in vaine. It is meant then upon great persons, who are liberall, many fawne to get somewhat by them, pretending to such all love, and readinesse of service, for the gifts sake, which they hope to receive from them. Thus it is done towards the rich, who are able to be∣nefit their friends.

But even the brethren of the poore hate him, much more his friends, or * 1.11 neighbours, that have no alliance to him, goe farre from him; for it is not meant of a singular friend, that cleaveth to his friend faster then a brother, chap. 18. 24. but only of common and ordinary friends; see the same in effect, ver. 4. He pur∣sueth them with words, yet they are wanting unto him; That is, being most earnestly intreated to commiserate him in his want.

For vers. 8. where he that getteth wisdome, is said to love his owne soule, e∣nough * 1.12 hath been said before, ch. 4. 11, 12, 13. and ver. 9. is the same with ver. 5.

Delight is not seemly for a foole, much lesse for a servant to have rule over * 1.13 Princes. A foole, that is, a wicked man is worthy to be beaten, and hardly in∣treated, not to be humoured by doing things towards him, wherein instead of paine he may have pleasure, much lesse doth the honour of chiefe rule and do∣minion become one of a servile condition; for he that is thus advanced, as some men of inferiour quality have sometime beene, cometh now to rule over his superiours yea, very Princes, which is most unseemly, yea absurd, neither can men of high birth, and quality long indure it.

Lavater by delight, understandeth any thing that a man is delighted in, as to be * 1.14 rich, to have authority, to be a goodly person and faire. These things are not seemly for a foole, because a meanes to make him more foolish and proud; and as for pastimes and playes, he is herewith besotted more and more, as not knowing how to put an end to vaine pleasures, but following them from day to day, as a trade. And if a foole be thus made more foolish and proud, then much more one advanced from a servile and base estate to the highest honour, for he will be most proud and tyrannicall.

The discretion of a man deferreth his anger, and it is his glory to passe over a * 1.15 transgression; The Vulg. The doctrine of a man; The Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth un∣derstanding or prudence, and it is taken by some for the prudence of a Teacher, to be patient, although his doctrine be contemned, and he suffereth therefore; by others for the prudence of any man, teacher, or hearer; by this it appeareth, that he hath profited in learning, that he is slow to anger; which is most genuine, and is that which James prescribed, Let every man bee swift to heare, slow to speake, slow to wrath. And to passe by offences is his glory, sometimes to bee as * 1.16 if hee saw not, or heard not things that might offend him, thus avoiding con∣tention.

The Kings wrath is as the roaring of a Lion, but his favour as dew upon the * 1.17 grasse. Chap. 16. 14. his wrath is said to be as messengers of death, which is all one in effect. Touching the Lion, it is said, that when he roareth, the beasts of the forest, whom he hunts after, are so stricken, that their strength failes them, so that they are not able to goe from him, and thus become a prey unto him. In like man∣ner, when the King is angry, and set upon the slaying of any man, he cannot escape. Augustine applieth this to that anger which is for transgressing his Lawes, or justly conceived against the wicked, as King Darius in wrath cast those men into * 1.18 the Lions denne, who deceitfully had sought to have Daniel destroyed there. But indeed whether it be for this, or upon lighter occasion, his anger is terrible by reason of his greatnesse, and therefore his favour is by all his subjects to be sought, and the pacifying of his anger, when it is up; and this is said to be as the dew, that is, moderate raine upon withering grasse, making it green againe. And by some it is taken to be spoken by way of admonition to Kings to be slow to anger, as is commended to all, verse 11. lest by being precipitate herein, they make them∣selves guilty of blood-shed unjustly.

The contentions of a wise are a continuall dropping. For the first part of this verse, A foolish sonne the calamity of his father, see Chap. 10. 1. here is recoun∣ted * 1.19 another misery of a man, that hath wife and children, they being foolish and wicked, and she a scold, ever checking and taunting him by one thing or another. This is compared to a continuail dropping of water into an house, so that a man cannot rest quietly in his bed, nor sit at his table, or eat his meat in quiet, yea, and the timber worke of the house is hereby corrupted and decayeth; So the married man having such a wife, for his good and comfort intentionally, hath her to his con∣tinuall vexation, and the ruine of his family, the servants being wearied at the hearing of this discord, and he so, as that he leaveth his house at six and sevens, and goeth to other places, where he may be more quiet, by which meanes his dome∣sticall affaires are neglected, and his estate wasted.

House and riches are the inheritance of fathers, but a prudent wife is from * 1.20 the Lord; that is, although they come from God also, yet it is by meanes of fa∣thers, who got and preserved them through Gods blessing to come to their chil∣dren;

but a good wife is immediately given by God, as was said before, in great favour, as when a King giveth a man his owne daughter to wife, and therefore this * 1.21 gift is to be obtained of God by prayer.

For ver. 15. Slothfulnesse casteth into a deep sleep, and an idle soule shall suffer hunger; see chap. 10. 4. &. 18. 9. Junius and Lavater render it, the * 1.22 deceitfull soule, and the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying deceitfull, so that here are two e∣vils pointed at, which cause want, slothfulnesse, and deceit, which is used in get∣ting worldly goods; for as the idle person, so the deceitfull, shall in time become poore, although he may thrive for a time.

He that keepeth the Commandements keepeth his owne soule, but he that de∣spiseth * 1.23 his wayes shall dye; That is, regardeth not how he walketh, but is disso∣lute in the course of his life; for the keeping of Gods Commandements is the way to life, but to live in disobedience thereunto, to death, and thus doe all dissolute and carelesse persons. If thou wouldest enter into life, saith Christ, keep the Com∣mandements, therefore have no care to keep them, and be sure to dye. * 1.24

He that hath pitty upon the poore lendeth to the Lord, and look what he gi∣veth, * 1.25 he will pay him againe. Chrysostome upon the word lending, not giving to the Lord, noteth, That this word is used to move even covetous men, to give to the poore, for such will lend very gladly to be paid usury; it is therefore thus spo∣ken, to stir up even the most covetous to charity.

Basil upon those words of Christ, Lend freely, looking for nothing againe, * 1.26 saith; This lending is giving, giving to the poore, from whom looke for no re∣tribution againe; but it is a lending upon use to the Lord, because that he will give a great deale more unto thee, then that which thou givest.

Yet the Lord is not altogether like unto a man that takes Money upon Usury, because it is his owne that is lent him, when it is given to the poore; and therefore his remunerating this, is of grace, not of due debt: whereas the Borrower upon use, must pay of due debt, both the principall againe, and for his borrowing. So that they who inferre hereupon, That eternall life is due to Almes-givers, are foulely mistaken, because man giveth not to God first, that he might looke for retributi∣on, as of due debt, but having first received from him, and as his Steward, dispen∣seth his worldly goods to the poore.

Chasten thy sonne whilst there is hope, and let not thy soule spare for his cry∣ing. * 1.27 Muffet, Lift not up thy soule to kill him. So likewise the vulgar; but Hebr. it is, at, or for the tumult that he maketh, let not thy soule spare him. For when Children are corrected, they will sometimes cry out, as if they were all∣led, and this makes Parents to cease giving them correction; but whilst they are young, and in this regard there is hope of reforming them, this must not more thee, for if yeares come on, and thou sufferest him till then, he will be incor∣rigible.

A man of great wrath shall suffer punishment, if thou deliver him, th•••• * 1.28 must doe it againe; Hebr: thou must yet adde; That is, thou must doe the same for him many times over, because in his sury he will commit things worthy of pu∣nishment, and therefore it is, as if he had said, As good let the Law have the course against him at the first, as save him to doe more mischiefe.

Heare counsell, and receive instruction, that thou mayest be wise in thy l••t∣ter * 1.29 end; That is, thou that art a young man, that in old age thou mayest be wise for he that would be a wise old man, must be endeavouring to get knowledge be∣times, because as a Spring, rising not farre from the Sea, never gathers much wa∣ter, but runneth in a small streame; but the Spring that riseth afarre off, by the accession of more waters by the way, groweth to a great River, over-flowing i•••• bankes; so doth wisdome over-flow in him, that beginneth to gather it betimes in his old age, to the refreshing of many more; when as another, that hath no•• hearkned to instruction, remaineth destitute of wisdome to his last end.

There be many devices in a mans heart, neverthelesse the counsell of * 1.30 the Lord shall stand; That is, mens thoughts are variable, now having thoughts to doe thus, and afterwards thus, yet never doing what they have

thought in many things; but it is not so with the Lord, all his thoughts and counsels shall take effect, in his good time. See the same, Psal. 33.

But to what end is this spoken? Rodolph. saith, In reference to that which went before, ver. 20. to direct us from whom to seeke counsell, that we may be wise * 1.31 viz. not of men, for their thoughts and opinions are variable, but from God, and therefore from his Word, wherein he speaketh, and giveth us all his in∣structions.

Some, that we may not trust to men, who are so mutable and vaine; but unto God only, all whose words and promises of good shall stand, and never faile; we may take it either of these wayes.

The desire of a man is his kindnesse, and a poore man is better then a lyer; * 1.32 Jun. Nothing so much to be desired of a man, as his benignity; That is, that he may shew himselfe kind and bountifull, and he, that being rich doth not this, is not so good as a poore man, that hath nothing to be bountifull of, but yet is a true man; because such a rich man, to be excused from giving, lyeth, saying, that he is poore, and unable to give; or if he be one that giveth, he doth it not out of a sin∣cere and bountifull heart, but either hypocritically, seeking the praise of a bounti∣full man, or grudgingly, through the niggardlinesse of his heart; either of which wayes he is a lyer. Thus Junius, and Muffet after him.

But Lavater by his kindnesse more rationally understandeth the kindnesse, or * 1.33 mercy of the Lord, of whom it is spoken, ver. 21. This all men desire, but the wicked shall not obtaine it, nor the righteous, that stand upon their owne righte∣ousnesse; but the poore penitent sinner, that casteth himselfe wholly hereupon for Justification; and such a poore man is better, then the rich Angel of the Church of * 1.34 Laodicea, who said he was rich, but was indeed poore, miserable, blinde, and naked. But Lavater maketh no coherence of the parts of this verse.

Others either say the same with Junius, or expound it thus; Many men desire * 1.35 wealth, pretending that if they were rich, they would shew mercy, and kindnesse to the poore; but in truth it is the covetousnesse of their hearts, and so they lye, in making this the pretence of their desire; and a poore man that is content, is better then such a man, a lyer: But I rest in that, which expounds it of the mercy of God, and so it may be best rendred, being Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his mercy, and be∣cause God was spoken of immediately before, of the mercy of God.

The feare of the Lord tendeth to life, he that hath it shall be satisfied, he * 1.36 shall not be visited with evill. Here saith Lavater, are three benefits of the feare of God; 1. Life, which shall be long here, and for ever hereafter. 2. To be sa∣tisfied in time of Famine, when others want. 3. To be kept safe from all evill, when others suffer evill; not that they who feare God, are free from sufferings, but because their sufferings are not evil, but good for them, according to that of David, It is good for me that I have been afflicted.

A slothfull man hideth his hand in his bosome, and will not so much as bring * 1.37 it to his mouth againe. Of the slothfull it hath been spoken before, in respect of his slow going about his businesse; now a greater degree of sloth is said to be in some; That is, of such as goe with their hands in their bosome in cold weather, or in their pockets, being even unwilling to pull them out, to put meat in their mouthes.

Some by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understand a Frying-pan, wherein meat is ready to burne, un∣lesse it be soone turned, or taken out, as if that slothfulness had been set forth, whereby one will not make ready his owne meat; and indeed the word signifieth as well a Caldron, and as some say, a Frying-pan, as well as a Bosome; but be∣cause it is said to put it to the mouth againe, it must be meant of one set downe to eate, but so slothfull, that he puts his hand in his bosome, and will not so much as feed himselfe; as I have read of certaine Gentlemen, in some parts of India, that doe not so much as put their owne meat with their hands into their mouthes, but this is done by a servant, that attends upon each one of them, this is done in a place called Riboth.

Smite a scorner, and the simple will beware; reprove one that hath under∣standing, * 1.38

and he will learne knowledge. By the simple here understand one that is of an honest and docible nature, being ready, as a childe, if he hath erred, upon admonition, or seeing stripes inflicted upon another; to returne into the right way: By the scorner, one of an harsh and hard nature, upon whom admonitions will not worke, but he sleights them all, for such an one are stripes; for the tractable, and such as are more easie to be reduced, it is enough to see them punished, to make them take better heed to their wayes, or to reprove them onely, for this workes upon them more, then stripes upon the other.

One observeth here, that the word rendred understanding, properly signifieth the prudence of a Serpent, of which Albertus writeth, that if a place be haunted by Serpents, get but one of them, and kill, and burne it there, and all the rest will be gone afarre off; so one being smitten, another is warned, and he that is, is happy, according to the saying,

Happy is he, whom other mens harmes doe make to beware. * 1.39

And he is too precipitant, saith Cyprian, that will adventure to goe where he hath seene another fall, and he is very unruly, into whom feare is not stricken, when ano∣ther perisheth; but there is care of his owne salvation in him, that avoids the way, wherein another man came to his death, and he is provident, that is made solicitous by others stripes.

He that wasteth his father, and chaseth away his mother, is a sonne that * 1.40 causeth shame, and bringeth reproach. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred wasting, signi∣fieth breaking as the husbandman breaketh clods upon his land, and therefore by Vulg. is rendred afflicteth; it implieth both tearing with vile words, and making his estate to crumble by his riotous living; by chasing away of his mother, his hard usage of her is meant, whereby she is made to leave her house to provide for her selfe elsewhere. Such a sonne doth so shamefully, that he is by this meanes for ever discredited amongst all men, neither will any man be for him, because it will bee conceived, that he, who hath dealt thus by his owne father and mother, will much more be injurious to his other benefactors.

Cease (my Sonne) to heare the instruction, that causeth to erre from the * 1.41 words of knowledge. Jun. Cease to erre from the words of knowledge, that thou mayest hearken to instruction. Vulg. Cease not to hear doctrine, neither be ignorant of the speeches of knowledge; but the Hebr. is word for word, as in New Transla∣tion, the meaning being, cease from hearing the teaching of those, that seduce to errour, for thus he must needs doe, that will heare true teaching to profit thereby; whatsoever he thinketh, that goeth to heare phanaticall men, who teach in corners, that he will onely heare what they say, but their teaching shall not hurt him, shall finde it contrary in the end, for he shall be tainted with errour, and so goe from the way of knowledge to his owne destruction. In that he saith, Cease, he implieth * 1.42 a going formerly after such, from which to be turned, is as much as to be turned from the way of sinne and wickednesse, neither can the foule otherwise be saved. Thus, if we take the words as they lye in order, but by a little transposing of them, the reading of Junius may well stand.

An ungodly witnesse scorneth judgement, and the mouth of the wicked de∣voureth * 1.43 iniquity. Stripes are prepared for the backe of fooles, and judgements for scorners; that is, a false witnesse mocketh at speaking the truth and judgement giving accordingly, and he swalloweth iniquity when he speakes lyes, and makes no bones thereof, as we use to speake; so Muffet. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not * 1.44 only to swallow, but to precipitate, by the latter of which if we take it, this exposition may be good, the wicked stickes not, but hastily, and rashly uttereth lyes. But take it for swallowing, as it may be expounded thus, the wicked Judge swalloweth such false witnesse, and proceedeth according to them as truths, and so giveth false judgement.

Lavater expounds it at large, the wicked swallow the wickednesses that they * 1.45 have done making nothing, as it were, of them, which is not to be misliked. But yet there is another exposition to be preferred, a false witnesse maketh judgement gi∣ven by a Judge contemptible, because by his testimony the cause is carried so, as that wrong prevaileth against the right, and so wicked men are fleshed in their

wickednesse, and made bold to swallow any sinne, hoping likewise to be justified by false witnesse, if they come to be judged; and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being in hiphil, and so properly signifying, make derisible, or contemptible, makes for it. The word Judgement may either be taken for the Law of God, or the last Judgement, or clvill Judgement; but here it is taken the last of these wayes. And there is a phrase not unlike to this, He drinketh in iniquity like water, which more confirmeth this sense; for the words verse 29. they are plaine of themselves, although the * 1.46 wicked witnesse makes the eluding of true judgement, a matter of sport, yet hee shall be judged in earnest therefore, and the fools back shall beare the sinnes which he hath made nothing of, when they shall prove grievous, and tormenting stripes unto him for ever.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Psal. 12.
• * 1.3

  Vers. 2.
• * 1.4

  Lavater.
• * 1.5

  Bona hujus mundi sunt bonis bona, malis ma∣la. Ioh. 17. 3. Vers. 3.
• * 1.6

  Iam. 1. 14. Ezek. 18.
• * 1.7

  August.
• * 1.8

  Chrysost. orat. 3. de provid.
• * 1.9

  Vers. 4. Vers. 5.
• * 1.10

  Vers. 6.
• * 1.11

  Vers. 7.
• * 1.12

  Vers. 8.
• * 1.13

  Vers. 10.
• * 1.14

  Lavater.
• * 1.15

  Vers. 11. Chap. 14. 29.
• * 1.16

  Iam. 1. 19.
• * 1.17

  Vers. 12.
• * 1.18

  August.
• * 1.19

  Vers. 13.
• * 1.20

  Vers. 14.
• * 1.21

  Chap. 18. 22
• * 1.22

  Vers. 15.
• * 1.23

  Vers. 16.
• * 1.24

  Matth. 19.
• * 1.25

  Vers. 17. Chrysost. in Psal. 38.
• * 1.26

  Basil.
• * 1.27

  Vers. 18.
• * 1.28

  Vers. 19.
• * 1.29

  Vers. 20.
• * 1.30

  Vers. 21.
• * 1.31

  Rodolph,
• * 1.32

  Vers. 22 Junius.
• * 1.33

  Lavater.
• * 1.34

  Revel. 3.
• * 1.35

  Rodolph. Jansen.
• * 1.36

  Vers. 23.
• * 1.37

  Vers. 24. Ch. 18, 19.
• * 1.38

  Vers. 25.
• * 1.39

  Faelix quem fa∣ciunt aliena pe∣ri••ula cautum. Cyprian.
• * 1.40

  Vers. 26.
• * 1.41

  Vers. 27.
• * 1.42

  Iam. 5. 18.
• * 1.43

  Vers. 28, 29.
• * 1.44

  Muffet.
• * 1.45

  Lavater.
• * 1.46

  Iob. 15.