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. XX.

WIne is a mocker, and strong drinke raging, whosoever is deceived * 1.1 thereby, is not wise; the Vulg. drunkennesse is raging, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth any drinke that inebriateth or maketh drunken, and so if we render the effect for the cause, it is drunkennesse, and thus it will best agree, wine is a mocker; that is, when a man hath drunke thereof till his heart be merry, as was Nabals, he doth ridiculously, all men being made to mocke at him, but being * 1.2 more drunken, he falls to raging, fighting, and killing, if he can, any that come in his way.

It is an honour for a man to cease from strife, but every foole will bee * 1.3 medling. To make peace where strife is begun, is commendable, for blessed are the peace-makers; but to hold up strife when it is begunne, is a wicked and foolish part.

The sluggard will not plow by reason of the cold, &c. Against the sloth∣full, * 1.4 see before Chap. 19. 24. Now another of his properties is set downe, and the punishment thereof, he that is not so hardy as to plow in all weathers, but at more favourable times, is a sluggard, and shall be in want when others have plenty, and if he beggeth, he shall have nothing given him, because unworthy.

Counsell in the heart of a man is like deepe waters, but a man of understand∣ing * 1.5 will draw it out. The meaning is, there is deepe dissimulation in some men, who say one thing with their mouths, and thinke another in their hearts, but an un∣derstanding man by examining him, and wisely observing all passages in his an∣swers and behaviour, will finde out the truth. Thus Muffet alleadging Prusius. But Lavater understands it of wise counsell indeed, which an intelligent man will * 1.6 get out of him in whom it is, for his owne better inabling. Also he propounds another exposition thus, A man having an intent to doe one thing in his minde, pre∣tending * 1.7 another, hath counsell in his heart like waters lying deep in the ground, but there is some wise man, who hath a speciall faculty to discerne this, and not by his outward pretences to be deceived. And this should I prefer, but that the word used here for counsell is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying not the intentions of wicked men, except the word wicked be added, but that in wise men, who for their profound learning are able to teach others, and doe utter their grave and wise counsels, and instructions to benefit others; this they are well able to doe, because knowledge in them is as a deepe well of water, being nothing diminished by the drawing out of water, by reason of a continuall supply of more water that cometh into it. Whereas it is said, A man of understanding draweth it out, the meaning is, he that cometh to learne of such a Master, and bringeth braines with him, shall in time be made like unto him in wisdome, as by drawing water out of a Well, a great and deepe pit may be filled, and have depth of water in it as well as the other. So that the scope of this Proverbe is, to stirre up all that would be wise to draw water out of such [Note.] Wells by diligently, and according to their best understanding attending to them, but then they must not bee like sieves that let the water runne out

againe, but like whole Vessels, that will hold it, and profit in their manners hereby.

Most men will proclaime every one his owne goodnesse, but a faithfull man * 1.8 who can finde? Tremel. Many men will commend a man for his bounty, Hebr. many a man will cry a man his bounty, and it is thus expounded; Many will speake aloud every where in the praise of him, of whose bounty he hath tasted; but if that man hath cause to try his fidelity towards him, for all his goodnesse, or mer∣cy, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, he shal hardly finde one, amongst many, faithfull to him, to requite, or doe for him in his adversity. The reason of the difference in translating is, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a man, is in the New Translation rendred each man, or each one, but without cause, seeing the sence is good, yea best, as it hath been already set forth, according to the other reading.

A just man walketh in his integrity, his children are blessed after him; That is, he, who useth no fraud, or deceit, in his dealings, to get an estate for his * 1.9 Children, but in all his dealings is upright, shall leave children like himselfe, un∣lesse they ungraciously degenerate, and so blessed likewise from generation to generation. * 1.10

A King that sitteth in the throne of judgement, scattereth away all evil with his eyes. Hereby Kings are both taught their duty, to sit themselves in Judge∣ment, and not to commit all matters to the judging of others, and the benefit com∣ming hereby, they scatter away all evill with their eyes; wicked men seeing them so attent to adjudge the evil to death, or other sharp punishments, are so * 1.11 terrified by their presence, that they avoyd the places, where they come.

As Plutarch writeth of Cato, that the Harlots of Rome could not endure to * 1.12 come in his sight; and it is certaine, that a just and sober King, who is an enemy to drunkennesse, and wrong, doth so worke upon the spirits of his Subjects, that many of them are hereby moved to turne just and sober: wherefore all Kings are to thinke upon this, and not to put off all judging from themselves, that they may be free to follow their vaine pleasures, and pastimes, for they are not set up for that, but for just judging of the people: so that it was well demanded of one once, that sued to the King to doe him justice, but had answer, That he was not at leisure then to heare his Cause; art thou at leisure to be King, and reigne? [Note.]

And Columella, from an Husband-man presseth to this, saying, That the King that doth so, is like to an Husband-man, that tilleth not his ground himselfe, but puts it out to others to plowing, which no good Husband-man will doe; for he expects a better crop of his owne plowing, then of any other man, because he will doe it more carefully, and so destroy the thistles, and weeds, that would otherwise abound in his ground.

Who can say, I have made my heart cleane, I am pure from my sinne? This * 1.13 is by some understood, as if he had said, Who can be certaine in this life of his Justification and Salvation? but because this is contrary to divers other places of Scripture, where a certaine assurance is taught, as Rom. 8. 1 Joh. 3. 3. 2 Pet. 1. 10 Vasques himselfe waveth this, as not the meaning of this place.

Others yet of his sect, and he also, seeke to elude the plaine evidence of this place, against perfection of inherent righteousnesse in any man, by saying, that the meaning is, No Saint of God can say thus vain-gloriously, as boasting hereof, be∣cause in humility they all acknowledge themselves to be sinners; for no man can say, while he liveth here, either vaine-gloriously, or truly, that he is cleare from all sinne, no not by grace assisting him, because there is the flesh fighting against the * 1.14 spirit, so that he cannot doe the good that he would. See also, Phil. 3. 9.

Even a childe is knowne by his doing, whether his worke be pure, or whether it be right; That is, when he is young it may be discerned, what his disposition is, as in Ishmael at thirteen yeares of age, and in Josiah at eight.

It is said of Athanasius, when he was a Boy, that in playing he executed the Office of a Bishop, and was afterwards a famous Bishop indeed; and the Areo∣pagites censured a Boy to dye, because that having found a Quailes Nest he cruel∣ly digged out the eyes of the young: From whence they gathered, that if he should

live to be a man, he would be most cruell towards those that were under him: yet sometimes we are deceived herein, for some who are addicted to goodnesse in their Childhood, degenerate when they are of more yeares; and contrariwise. Some, saith Lavater, because the Hebrew word signifieth as well is hidden, as knowne, * 1.15 expound it so; then Children betimes learne the art of dissembling their nature, and are not knowne till afterwards, of what disposition they are.

The hearing eare, and the seeing eye the Lord hath made, even both of them; * 1.16 That is, not only the bodily eye and eare, which are so usefull for us in this life, but also the eare, and eye of the minde to heare, and understand, and obey, and walk in his wayes; we have not these of our selves, but he giveth them, who hath made us, and all our members, and faculties of body and soule; wherefore our Lord said to his Disciples, To you it is given to know the mysteries of the Kingdome of * 1.17 heaven, but to them it is not given, that hearing they might heare, and not un∣derstand, &c. He had said before, ver. 11. Even a childe is knowne, whether he be pure; but here, if he be so, it is given him of God, for he hath made the hearing eare, and the seeing eye. Therefore Petrarch saith well, all the Do∣ctors * 1.18 that are, have been, or shall be, cannot kindle one whit, unlesse there be some sparkes within in the minde, which being holpen, and stirred up, by the spirit of the teacher, may lay hold upon the tinder of Discipline, otherwise he seekes to blow [Note.] up the fire in vaine. And this should make us both to seeke to God by prayer, and to impute the grace, that is in us, to him.

If by the hearing eare, and seeing eye, we understand the bodily eares and eyes, then it followeth, that they should be used aright to heare his Word, to see his Workes, to discerne hereby his infinite power and wisdome, and to glorifie him ac∣cordingly, [Note.] and not to turne them to heare, and see vanity, whereby we may be cor∣rupted; for this, saith Chrysostome, is against nature; but to hearken and looke to * 1.19 the other, whereby vertue may be attained, is according to nature, as we may see, because that naturally at the hearing, or seeing of horrible wickednesses we are com∣monly astonished, but at the hearing of things excellently done, we are affected with joy. Likewise, if we speake of obscene things, we are made to blush; if with our hands we steale, we hide it; and also committing Adultery, or any other grosse wickedness.

Lastly, he is said to make the eare to heare, and the eye to see, to intimate his all-seeing eye, and all-hearing eare, that we may every where walke as in his pre∣sence, * 1.20 living in his feare alwayes, and never daring to commit iniquity.

Upon verse thirteen I will say no more, but what hath been said before a∣gainst * 1.21 Idleness.

It is naught, it is naught, saith the buyer, but when he is gone away he boasteth. Here the fraud of men in buying and selling is laid open: he that is to buy, in policy dispraiseth the thing to be bought, that he may have it the cheaper; but ha∣ving bought it, he glorieth in his good penny-worth; but this is an evil deceit, that shall not goe unrevenged, 1 Thess. 4. 6. No more then oppression.

It is by some applyed Spiritually, to one that is moved to get eternall * 1.22 life, and to this end to fast and pray, to flee all sinne, and afflict himselfe for his sinnes, and to liberality to the poore; he at the first setteth light by heaven, if he must pay so deare for it, but having attained it, he glorieth; but it is best to hold us to the literall sence.

There is gold, and a multitude of rubies, but the lips of knowledge are a * 1.23 precious jewel. Of this see before Chap. 3. 14, 15.

Take his garment, that is surety for a stranger, and take a pledge of him for * 1.24 a strange woman. Against surety-ship see before Ch 6. 1. But here it is said, Take his garment, which may seeme to be contrary to the Law. Deut. 24. Exod. 22. where the taking of the garment of the poore for a pledge is forbidden, or at the least to keepe it all night. But to this some say, that it is not meant of sureties, who by their owne temerity and rashnesse, bring themselves to poverty, for they are well worthy to be thus punished, or if no man, though through his owne fault brought to poverty may be thus used, then it is to be taken, as spoken to terrifie

from surety-ship; or because by the garment here spoken of, that is meant where∣with one covereth himselfe to sleepe, as appeareth, Deut. 24. Exod. 22. and of a surety it is said before, Give no sleepe to thine eyes. We may understand it as meant, that he should have no rest that adventured to doe thus, through the great * 1.25 want even of necessaries.

Touching the next words, A pledge for a strange woman, in the margine of the Hebrew Bible, it is indeed a feminine singular, but in the text a masculine plurall, and his pledge for strangers; and thus it is rendred in vulgar Latine, and the meaning is nothing else, but that of him, that is so foolish as to be a surety, the cre∣ditor should doe thus, nothing doubting of the lawfulnesse of the fact, for which the same is said over againe the second time, and the number is varied, Strangers, for a stranger, to shew, that it should be done thus, not in one, but in all cases, the sureties very garment should be taken for a pledge, that others by him might learne more wit, and cautelousnesse.

Bread of deceit is sweet to a man, but his mouth shall be filled afterwards with gravel; Heb. the bread of lying, that is gotten by lying and dissembling is * 1.26 pleasant at the first, men have great joy when their frauds take effect for a time, but afterwards it proveth gravell in their mouthes, that is, as Lavater saith, like * 1.27 little stones that hurt the teeth, and cannot therewith be broken, and going downe into the stomach cannot be digested, but lye heavy there. So goods evill gotten hurt him afterwards that gets them, bringing paine unto him, and lying heavy upon his conscience, unto which heavinesse, nothing lying heavy upon, or oppressing the stomach is comparable.

Every purpose is established by counsell, and by good advice make war. The * 1.28 vulg. for these words, by good advice make warre, hath, wars are to bee handled by governments, that is, there being Captaines, and other officers, ex∣pert in warfare in the Army. Here counsell taking about all weighty affaires, as also Chap. 15. 22.

Of Tale-bearing, spoken of verse 19. see Chap. 11. 13. Verse 20. Whose * 1.29 curseth father or mother, his lampe shall be put out in obscure darknes; that is, he shall be put to death, and so have the light of his life turned into utter darknesse, where there is weeping and gnashing of teeth; for that such be put to death, it is decreed Exod. 21. 17. and the same is said againe, Chap. 30. 11.

An inheritance may be gotten hastily at the beginning, but the end therof shall not be blessed. This is by Lavater applied to children that make away their * 1.30 parents, to come to their inheritance, such wickednesse shall not goe unpunished. He also applieth it to them, that desire to have their parts given them before the time, like the Prodigall sonne, see what a blessing followed upon it. Therefore Sy∣racides * 1.31 adviseth parents not to part with their inheritance to their children before their death; and it is a saying, One father can better keepe ten sonnes, then ten sonnes one father.

Some by an inheritance hastily gotten, understand worldly goods, in getting which a man stayeth not till they come in by honest labour, but he useth unlawfull meanes that he may soon be rich; he may increase apace for a time, but in the end his wealth shall waste and melt away againe, by Gods just cursing it instead of bles∣sing: we may follow either of these.

Say not thou I will recompence evill, but wait on the Lord, and he shall save thee. This is to the same effect with that of the Apostle, Avenge not your selves, * 1.32 commit this to God, and so thou shalt better and more certainly be delivered from thine enemies, that wrong thee intolerably from time to time.

There is nothing that a man is more prone unto, then being wronged, to take re∣venge, according to Juvenal, Revenge is good, and sweeter then life it selfe: Therefore Lavater commendeth these considerations unto us, that we refraine * 1.33 here-from; 1. That God beareth more at our hands. 2. We haply have de∣served it, if not one way, yet another. 3. No wrong can be done us without Gods providence, as David spake touching Shimei. 4. To revenge our selves were to usurpe his office, who is Judge of us all, and so to incur the danger of his judge∣ments * 1.34

against usurpers, so that by revenge taking, we hurt our selves much more, then those that wrong us.

Mans goings are of the Lord, how then can a man understand his owne way? * 1.35 that is, whether by his goings we understand his going with his body about any matter, or of his minde in the way of grace, all are of the Lord, his very going forth to warre, or about any businesse, and the successe is from God; or when hee setteth forth, it is not knowne to man whether he shall be able to goe on or no, much more his going in the streight way, that leads to life; for of this it is said, * 1.36 He works the will and the deed of his own good pleasure; far stretching then is his providence even to every man every time that he goeth forth, which is said, in him we live, move, and have our being. And if we go in the good way, let us thank God * 1.37 for it, as being set hereinto by him. How then can a man understand his way, or his owne way according to some? and both are true, a man knoweth not the way whereby God thus worketh and ordereth all mens goings, neither knoweth he when he is about to take into any way, what shall be the event thereof, for this is onely knowne to God; but because God guideth and orders all events, who is our Father, we learne to be content, although things succeed not according to our [Note.] desires, our Father yet will see, that all shall finally worke together for the best. * 1.38

It is a snare to a man to devoure that which is holy, and after the vowes to * 1.39 enquire. Sacriledge by the consent of all is here taxed, and this is of two sorts, as Lavater hath it; 1. When that which hath beene already sanctified is taken * 1.40 away. 2. When after vowing any thing to be sanctified to God, a delay is made, and the thing devoted is not given.

Many other Expositions are also given by others, but of all, that seemeth to mee the best, which saith, that it is meant of Tythes, which God most anciently sancti∣fied to the maintenance of his worship, and lands and other things devoted unto him. The man that devoureth these, brings himselfe into a snare, and the case being plaine that he ought not so to doe upon paine of a curse, he is put to it to devise how to justifie this his wicked fact, and to enquire and finde out reasons for this pur∣pose. The ground of this, see Levit. 27. 14, 15, &c. and v. 30. where fields and houses devoted to God, are said to be sanctified, and tythes holy to the Lord. Some restraine it to the devouring or eating of a beast at home, which a man had vowed, and then devising how to justifie it. Some to the devouring of that sancti∣fied, and giving a worse for it; but these may be also included. The Vulgar, It is a snare to a man to devoure the Saints, and after vowes to retract, or to retract vowes, expounded thus, to devoure their goods by taking them away, and having so done, to treat about devoting them to the Lord. But the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the san∣ctified thing, and therefore the Exposition before going is to be preferred, as most genuine. And hereby it appears what a foundation of destruction they lay to them∣selves, that goe about to take the Tythes away, and otherwise to make allowance to [Note.] the maintenance of Ministers; for this is to come into the snare here spoken of, and therefore we are to pray to God to keepe the Rulers of the land, that they doe not so, but count all devices about the foresaid future maintenance, but the enquiring after vowes here censured.

A wise King scattereth the wicked, and bringeth the wheele over them. Here it is alluded to the Husbandmans doings touching his corne, which he thresh∣eth * 1.41 with a wheele; so the King teareth, as it were, the wicked, as straw from the come, to their great paine by his severe censures, that all may be made to fear to do the like. Some more probably understand this as of a kinde of punishment by a wheele, unto which the malefactor being fastened was first turned up aloft, as the wheele was turned, and then downe in an heap of ashes, where he was smothered to death, or if not at the first time, being turned downe againe and againe, unto which it is alluded, Psal. 83. 13. Make them as a wheele, and as the stubble before the winde. Some thinke it to be alluded to the wheele of fortune, whereby they that are now aloft by prosperity, are brought downe to the lowest ebbe of misery; so a wise King dealeth with the wicked of what estate or degree soever they be,

he pulleth them downe, and sets others that are better up. The Reader may follow whether of these he pleaseth but I have passed my sentence already. The Vulgar for rotam, wheele, hath fornicem an arch, which was a thing that was wont of old to be erected by great men for a monument, as it is said of Saul, that he did: but the King by turning this downe▪ and levelling it with the ground, rooteth out the memory of such evill and wicked men.

The spirit of man is the candle of the Lord, searching all the inward parts of the belly; that is, with such reason God hath endued a wise King, of whom hee * 1.42 spake before Verse 26. as that he findeth out, as by candle-light, wickednesses, as closely hidden, as that which is in the belly, to punish them. To the same effect it was said, A divine sentence is in the mouth of a King. Lavater expounds it thus, the spirit of a man is as plainly seene by the Lord, as a candle lighted by us, * 1.43 and he by his All-seeing eye pierceth into the most secret parts of man, that is, the inward thoughts of the heart. If it be understood of man in generall, this meaning is good, or rather it may be resolved thus, mans soule is a light through understanding by Gods making it so, piercing even into the things that are within him as the Apostle saith, No man knoweth the things of a man, saving the spirit that is in him. And wherefore are we here put in minde of this? to strike a * 1.44 feare into us of doing ought, which we feare may come to light; for how can it but come to light, to which our spirit is privy, which is the very light or candle of God, whereby he seeth into every mans heart? I thinke it is first to be understood, as spoken ad oppositum, to that which was before said of a King, and accordingly it is true in some measure in every wise man, although most in a King, as was seene by experience in King James 1605. and the light in him above others to discerne that worke of darknesse of the Gunpowder-Treason, and to scatter the plotters thereof, the knot of wicked Traitors. Secondarily it also sheweth, that nothing within us is hid from him that is wisest of all, whose lights, our spirits that know all within us, are, and therefore are ready to accuse and condemne us, if we doe evill, as Rom. 2. the word rendred candle, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light.

By mercy and truth the King is preserved, and by mercy his throne upholden. This being spoken also of the King makes it more probable, that verse 27. coming * 1.45 between verse 26. and this, is meant of the King also. By mercy, here understand his not being over rigorous, or extream in punishing, nor exacting of monies from his subjects, by truth, his standing to his word and promise, of which I spake be∣fore, but of these two the one is spoken of againe, as establishing his throne, to shew, that mercy principally ingratiateth a Prince with his people. To this end Lavater capitulateth to these sayings, Antonius said, nothing becometh a Roman Emperour so much as clemency. Antigonus King of Macedon, being perswaded, * 1.46 when he had taken Athens to set a strong garrison there to keepe them under, an∣swered, that he was alwayes of the minde, that there was more force in clemency then in violence. And Cato advised Potentates sparingly to use their power, that they might alwayes use it: Tully, no man ever held violent Empire long.

The glory of young men is their strength, and of the old their gray haires.

The blewnesse of a wound cleanseth away evill, so doe stripes the inward parts * 1.47 of the belly. Jun. Blewnesse and wounds purge the wicked, and stripes entring into the inner parts of the belly; that is, severe dealing, and sharply reprooving the wicked oft-times, is an occasion of his repentance in his very heart, and conse∣quently of his serious turning from his sinnes, which are as wounds in the soule, and so these stripes and wounds are healed. Hebr. Blewnesses, a wound a purgative in evill, and stripes, the inward parts, where must needs be understood, a purge of the inward parts, to which the sense already given agreeth very well.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  1 Sam. 25.
• * 1.3

  Vers. 3.
• * 1.4

  Vers. 4.
• * 1.5

  Vers. 5.
• * 1.6

  Muffet.
• * 1.7

  Lavater.
• * 1.8

  Vers. 6.
• * 1.9

  Vers. 7.
• * 1.10

  Vers. 8.
• * 1.11

  Lavater.
• * 1.12

  Plutarch.
• * 1.13

  Vers. 9.
• * 1.14

  Gal. 5. 17. Eccl. 7. 20 Vers. 11.
• * 1.15

  Lavater.
• * 1.16

  Vers. 12.
• * 1.17

  Mat. 13. 11, 12.
• * 1.18

  Petrarch, Dial. 81.
• * 1.19

  Chrysost. Hom. 22. in 1 Cor.
• * 1.20

  Psal. 94. 9.
• * 1.21

  Vers. 13. Chap. 6. 6. 9. Vers. 14.
• * 1.22

  Beda.
• * 1.23

  Vers. 15.
• * 1.24

  Vers. 16.
• * 1.25

  Chap. 6. 4.
• * 1.26

  Vers. 17. Chap. 9. 17
• * 1.27

  Lavater.
• * 1.28

  Vers. 18.
• * 1.29

  Vers. 19. Vers. 20.
• * 1.30

  Vers. 21. Lavater.
• * 1.31

  Wisd. 32.
• * 1.32

  Vers. 22. Rom. 12. 15.
• * 1.33

  Juvenalis, est vindicta bonum, &, vita dulcior ipsa.
• * 1.34

  2 Sam. 16. 10.
• * 1.35

  Vers. 24. Chap. 16. 9.
• * 1.36

  Phil. 2. 13.
• * 1.37

  Act 17.
• * 1.38

  Rom. 8. 28.
• * 1.39

  Vers. 25.
• * 1.40

  Lavater.
• * 1.41

  Vers. 26. Muffet. Esa. 28. 27, 28.
• * 1.42

  Vers. 27.
• * 1.43

  Chap. 16. 10. Lavater.
• * 1.44

  2 Cor. 1. 11.
• * 1.45

  Vers. 28.
• * 1.46

  Lavater.
• * 1.47

  Vers. 29. Chap. 16. 30. Vers. 30. Junius.