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. XXIV.

BE not envious against evill men, &c. For this see before, Chap. 23. 17. * 1.1

Vers. 2. For their heart studieth destruction, and their lips speak mischief. A good reason, why thou shouldest neither envy them, nor desire to be admitted into the society of the wicked, although in great prosperity for their evil hearts & tongues make them abominable to God, and are men of such a condition not to be envied, because they are rich; nor is their company to be desired, with whom a man cannot be safe, when they seeme to be most loving; for destruction is in their hearts, to make themselves by the ruine of others, and all their kinde speeches are finally for mis∣chiefe to such as to whom they shew most friendly.

By wisdome is an house builded, and established, and the chambers shall bee * 1.2 filled with all pleasant and precious riches. Of the riches wherewith the wise shall be blessed, see before Chap. 22. 4. and 21. 20. and in divers other places, and therefore I spare to speake any more of it here. And for Vers. 6. see Chap. 20. 18. 15. 22. 11. 14.

Wisdome is too high for a foole, he openeth not his mouth in the gate. Here by the foole, understand the worldly minded man, all whose study and care is set * 1.3 upon worldly things, for him whose heart is so low, wisdome is too high; neither can he ever attain to such a faculty of speaking in the presence of others, as to be thought fit to sit as a Magistrate, or Judge, who have of old used to sit in the gate of the City to heare and determine causes; or if he sitteth amongst them, being conscious of his owne weaknesse, he dareth not once open his mouth to speake there. Some under∣stand it of the last judgement, when the foole, that is, the wicked man, shall bee * 1.4 speechlesse, as it is said of the man without a wedding garment. Hugo yeeldeth this for a reason, why a foolish worldling is said to be such, that wisdome is too high for him, he is too little, and so cannot reach so high, and so heavy laden with worldly cares, that he cannot lift himselfe up to her. And Augustine saith, Wis∣dome * 1.5 is sometime set forth as profound, and that is in respect of the proud, who will not stoope low enough, and so cannot attaine her, and sometime as being high, that is in respect of the worldling, whose minde is altogether upon things here below, profits, or pleasures of this life. Beda yeelds this reason, why wisdome is * 1.6 said to be too high for a foole, he is drowned in the depth of vice, and therefore in the gate, that is, when he goeth out of this world, he shall not open his mouth to be heard or accepted of, whatsoever he shall then plead for himselfe, as the * 1.7 workers of iniquity doe.

He that deviseth to doe evill, shall be called a mischievous person; Hebr. * 1.8 To him they shall call, or cry a master of imaginations; Vulg. shall be called a foole, and so rendred, it answereth to verse 7. shewing who is the fool there spoken of: and indeed he that agitateth evill thoughts in his minde, is a wicked man, and consequently a foole, and therefore the Vulgar to avoid a tautology, renders it not by thoughts or imaginations, but according to the sense, every such man is the fool for whom wisdome, and consequently preferment is too high, and therefore he shall not attaine to it.

The thought of foolishnesse is sinne, and the scorner an abomination to men. * 1.9 Here is a ground said downe why the deviser of mischiefe shall come into re∣proach, as was said, verse 7. If a man doth but thinke foolishly and wickedly, this is sin and wickednesse in him, and this being declared by a mans scornfull and con∣temptuous carriage toward his reprovers, makes him abominable to all wise and godly men.

If thou faint in the day of adversity, thy strength is small; Vulg. Thy * 1.10 strength shall be diminished; in the Hebrew there is a paranomasy after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad∣versity, it being said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, fainting in the day of straits shall cause a strengthning in thy strength and spirit. These words are spoken by way of pre∣parative to that which is said after, verse 11. 12.

If thou forbeare to deliver them, that are drawne to death, and are ready to * 1.11

be slaine. If thou sayest we knew it not, doth not he that pondereth the heart consider it? and he shall reward every one according to his workes, whereby the meaning appeareth plainly to be this, If when thy brother is in a strait, by reason of wicked mens conspiring against his life, thou upon any pretence puttest not forth thy selfe to helpe him out of his danger, but pleadest thy inability, and so he pe∣risheth, thou shalt for this come into straits hereafter, and then if there were any friend in whom thou trustedst as in thy strength, he shall faint and faile thee like∣wise, and so for want of deliverance thou shalt perish also.

Beda, Hugo, and Lyra expound it thus, if thou being in a strait despairest and * 1.12 growest faint-hearted, thy strength, which is supported by hope, shal faile thee, be∣cause the ground thereof being taken away, the building reared up hereupon must needs totter, and become ruinous. Jansenius, if thou faintest in the day of thy ad∣versity, it is a signe of a straitned spirit, and without the strength of faith.

Clarius looking to that which went before, saith, If thou faintest at the diffi∣culty * 1.13 of getting Wisdome, and so remittest thy care of attaining it, when adversity cometh, thy strength to beare it shall be strait and little, for this is according to a mans being indued with wisdome, or wanting it, he that wanteth, having no power to beare afflictions, when they come, if they be great: Vatablus, if thy heart * 1.14 faile thee, in time of being assaulted by adversity, when thou hast most need of courage, and resolution, thou shalt never be able to beare it, but be overcome hereby; wherefore the saying of the Poet is to be put in practise, Give not thou * 1.15 place to evills, but more courageous be. All which I have recited, because they are all truths, but the true exposition of this place went first.

And hereunto Rodolphus agreeth, and Junius, and Lavater, although he fol∣loweth * 1.16 that of a mans owne adversity, yet he mentioneth this also, and illustra∣teth it by an example of a Country man, that having an Asse heavie laden travel∣ling upon the way, and an Horse, that carried a light burthen, the Asse groaning under his burthen, desired the Horse to help him beare part of it; the Horse de∣nied so to doe, saying, That he was not able; the Asse then by his over∣great burthen laid upon him, after a while fell downe, and dyed; then the Hus∣bandman tooke it, and laid it upon the Horse, together with his owne load; then the Horse complained, That he was dealt too cruelly withall; but the man an∣swered, He was well enough served, because he would not help his fellow, being oppressed with lading, which if he had done, they might both have gone well on to their journies end; but now there was no remedy, he must beare all, although he dyed also.

Augustine saith, it is preluded in the doings which came from us towards o∣thers, what shall be done to us, and if we draw back under any pretence, and help * 1.17 not our brethren out of trouble, if we have power, we may hence gather, that trouble hangeth over our heads, and then we shall be likewise forsaken, all men fal∣ling from us.

My sonne, eate thou Honey because it is good, and the Honey-combe, * 1.18 which is sweet unto thy taste, so shall the knowledge of wisdome be unto thy soule. When thou hast found it, then there shall be a reward, and thy expecta∣tion shall not be cut off. Taking both these verses together it is manifest, as all Expositors agree, that under the similitude of Honey, the Word of God is com∣mended unto us, whereby wisdome to salvation is attained.

Here are three properties of Honey set forth; 1. It is good many wayes, as Hippocrates, and Pliny writeth, 1. being eaten with other things it is good for food. * 1.19 2. It preserveth naturall heat, and so is good against slothfulnesse, and to make a man goe about his businesse with fervency. 3. It is good against flegme, which it looseneth, and purgeth. 4. It is good to keep other meates from corrupting in the stomack, and body. 5. Being laid upon a wound, it is good to heale it. 6. Upon a dead body it is good, to keep it from corrupting, and stinking.

Touching the sweet and pleasant taste, who is there that knoweth not this? and this is the first property, secondly, by the good effects which it hath in the body, it preserveth in health, and strength unto old Age, making one to live very long.

In like manner, the Word of God being eaten, That is, diligently heard, and * 1.20 other things being mixed withall, faith in the hearing, and serious meditation and practise, is excellent food to the Soule, and by Job therefore preferred before all bodily food; and of this it is meant, which is said, The words of the wise * 1.21 feed many.

2 It quickneth, and putteth life into men, so that whereas before they were slothfull, and backward to any good work, now they are transported with zeale, as hot as fire.

3 It keepeth the cold flegmatick humour to this end from increasing, and the man that is fed herewith, from being corrupted, when he heareth, or seeth that which tendeth to the corrupting of the minde, as corrupt communication, errone∣ous teaching, railing, and cursing, &c. and this answereth to the fourth property of Honey.

5 The wounds of the soule are healed by the consolations of the Word ap∣plied there unto.

6 The soule thus healed, or the man thus healed, although he dyeth as other men doe, yet his good name continueth blessed, when the memory of the wicked, * 1.22 who regard not Gods Word, shall rot.

Thus I have shewed the Word to be good as Honey; now for the sweetnesse thereof, it is like that of the Honey-combe, honey is sweet, but the Honey-combe * 1.23 sweeter; By the Honey, saith Beda, after Augustine, the literall sence of the word is set forth, which is open in many places to the Reader, by the Honey∣combe, the Mysticall, which a man attaineth to, but drop after drop, being hidden in the combe, but being attained to, the sweetnesse is much more; and so is the understanding of every difficult place of the Word, as I have found abundantly by experience, and I doubt not, but whosoever being a lover of the Truth trieth it, he shall likewise finde it so. And as to the Reader, that laboureth to come to this, so to the intelligent hearer it is most sweet, being by his teacher opened unto him, as by Philip to the Eunuch; which should both stir up students to this labour, * 1.24 and make such hearers ashamed, as are willing indeed to eat the honey, but care not [Note.] for tasting of the honey-combe, that is, would have the teacher speake altogether upon plaine places, but nothing upon the mysticall, which are the sweetest when they are understood; for this is as much in effect, as if thou shouldest say, give me the honey, but the honey-combe keepe that to thy selfe. 3. As honey preserveth to old age in health and strength, so doth the word such as feed upon it to eter∣nity; hearing and obeying it, is a meanes to live long, and to prosper in this world, and for ever in the world to come; for this is the bread which Christ giveth, of * 1.25 which who so eateth, shall never dye, although they that ate manna in the wil∣dernesse be dead, thus it is here promised, There shall be a reward, and thy ex∣pectation shall not be cut off. The vulg. Thou shalt have hope in the end, in no∣vissimis. And yet there is a difference betwixt Honey and the Word, Honey is sweet for the present to the taste, but it is afterwards turned into bitternesse, causing a bitter taste in the mouth, but the Word is sweet at the first, and he that feeds hereupon, shall taste more sweet in the end, even that of fulnesse of joy, and plea∣sures for evermore. 2. Honey must be sparingly taken to doe thee the good be∣fore * 1.26 spoken of, otherwise if thou eat over much, it makes thee sicke, and causeth * 1.27 vomiting; but of the Word the more thou eatest, the more health and strength thou gettest to thy soule.

Lay not wait (O wicked man) for the dwelling of the righteous, neither spoyle his resting place. * 1.28

For the righteous falleth seven times and riseth againe, but the wicked shall fall into mischiefe. Augustine, and most Expositors after him, understand this of * 1.29 falling into trouble; Gregory, of falling into sinne. For dwelling place, which the wicked is charged not to spoyle, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put Hebr. by some rendred his chamber, whereby is meant, that no wicked man should dare to put him to trouble, whereby he might be kept from resting in quiet. The vulg. hath it, Lay not wait, nor seeke iniquity in the house of the just; as if it were meant, seeke not

to draw him to sinne, for he may indeed fall often, but he riseth up againe. But in this reading inquity is added more then is in the original, which caused that expo∣sition of falling into sinne, whereas it is meant onely of falling into troubles; seven times being a number of perfection, setteth forth very many times, but it is not seven times a day, as it is commonly spoken. The troubles of the righteous also, saith David are many, but the Lord delivereth him out of them all. * 1.30

In saying here, He riseth up againe, he meaneth more strong and able through faith, then he was before, as the Poets feigne that Pantheon was strengthe ned more and more by falling to the ground, and therefore he suffered his adversary to cast him downe often, because that every time that hee touched his mother Earth, Tellus, he increased in strength, and at last was found invincible, of which mention is made by Gregory Nazianzen. But although that be a fable, it is true of the faithfull, the more they suffer, the more their faith and patience is strengthned, so * 1.31 that the wicked practising any thing against them, they rise up advantaged hereby, and so all their attempts are frustrated, but it shall not be so with them, when Gods [Note.] judgements come for this, and all other their wickednesses, they shall fall and rise no more for ever, their falling shall prove to them the greatest mischiefe that ever befell mortall men.

And thus the words verse 16. are a strong argument to deterre the wicked from attempting any thing against the righteous, as if he had said, Doe not so (O yee wicked) seeke not to overthrow his dwelling, disturb him not, for although yee may seeme to prevaile much in so doing, yet it is but for a time, and yee give him advantage hereby, all that you doe against him, being turned to his greater good, and to your utter ruine, and therefore yee had need rather looke to your selves, and your wayes, learning of him to turne righteous also, that yee may escape the mischiefe that is otherwise certainly coming upon you.

Rejoyce not when thine enemy falleth, &c. * 1.32

Lest the Lord see it, and it displease him, and he turne away his wrath from them. This may seeme to be contradictory to Chap. 12. 10. When the wic∣ked perish, the City rejoyceth, and to Psal. 58. it is said, That the righteous shall see the destruction of the wicked, and rejoyce, and Psal. 68. and Moses and Mi∣riam rejoyced, and praised God for drowning the Egyptians; so likewise did Deborah and Barack, and Jehoshaphat. Lavater to this answereth, that there * 1.33 are two things to be looked at in the destruction of the wicked:

1 The good that cometh hereby, to God, to his Church, and to the wicked themselves, 1 To God glory, his justice and power being seene in their ruine, that were before so mighty, is for this by all men praised, as Revel. 19. for the fall of Antichrist the Saints praise God. 2. To his Church, safety and deliverance cometh by their fall, as by the fall of Saul, and of Nebnchadnezzars house, Sennacherib and Pharaoh. 3 To the wicked, that is, others surviving, who some of them at the least are warned and converted.

The second thing to be looked at is the evill, the falling of men for ought that we know both in body and soule, who by Creation were one flesh with us, and came of the same Father, God, as it is said of Adam Luke 3. who was the Sonne of God, and St. Paul We are his generation. And in this regard, we must be farre * 1.34 from rejoycing at the ruine of our worst enemies, for this cometh from hatred, and it is given us in charge to love our enemies. We are also to consider, that wee are either like to them that fall, or better, or worse; if like unto them, what cause of re∣joycing? may not the same judgement come upon us also? as Christ said to those, that rejoycingly told him of the cruelty of Pilate to the Galileans, Thinke yee that they onely were sinners? I tell you nay, for unlesse yee repent yee shall all like∣wise perish. 2 If better. whence hast thou it? hast thou any grace more then * 1.35 another, which thou hast not received? why then dost thou rejoyce at the ruine of others, and insult over them? he that gave this to thee, could have passed by thee, and given it to him. 3 If worse, as many are who be spared, when others fall, there is no cause to rejoyce, but feare; was not he spared, but is falne and de∣stroyed?

how much more mayest thou, who art worse, looke then for destruction also? Parents beat not some children, and spare others, that they might rejoyce, but all feare and take heed of running into the like errour.

Polybius saith of Scipio, that when Carthage was all on fire and burning downe, * 1.36 he stood by him beholding it with teares falling from his eyes, and he asking him the cause, he answered, that he considered the vicissitude of things, Rome might one day be burnt downe, as Carthage now was. And Metellus Macedon, when Scipio Africanus his enemy was dead, put on mourning apparrel, and David mourned for Saul.

Thus it being shewed what is evill in our rejoycing at the fall of our enemies, it easily appeareth at what God is displeased when we doe so. And for the last words, and he take away his hand from them; the meaning is, grant them to rise up againe, and so for a punishment of this thy insulting joy, give them power over thee. And these words doe fitly follow those verse 16. where it is said, The wicked shall fall into mischiefe, but here, when they doe, rejoyce not thou at it, lest God see, and be displeased.

Fret not thy selfe at evill men, neither be envious at the wicked. As thou must not rejoyce at their fall, so neither must thou envy them for their prosperity, * 1.37 of which enough before, Chap. 23. 17. For as rejoycing at their fall conduceth to their rising againe, and then it will be worse for thee; so if they prosper, and thou enviest it not, Their candle shall soone be put out, that is, their prosperity * 1.38 shall soone be at an end.

My sonne, feare thou the Lord, and the King, and meddle not with * 1.39 them that are given to change. To feare God and the King, saith one, is to give to Caesar the things of Caesar, and to God the things of God; now he giveth these to either, that so obeyeth the Kings Lawes, as that he obeyeth the Lawes of God also: And he sinneth against this precept, that obeyeth those of the King, but not those of God, or those of God touching the keeping of his Sabbaths, praying, hearing, &c. But not those of the King, to live in subjection to him, to pay him tribute or custome, but out of a distaste of his government, to rebell against him, with such meddle not.

For their calamity shall come suddenly, and who knoweth the ruine of them * 1.40 both? that is, both of rebels against God, and against the King, who is Gods Vicegerent in his Kingdome, as he hath said, By me Kings reigne. For the first * 1.41 kinde of rebellion, that he is guilty of it, that liveth not in obedience to Gods Lawes, appeareth in Saul, to whom rebellion was objected, when he did not as God commanded in the matter of the Amalekites; and Esa. 1. 21. and for rebellion against the King, it is said, He that resisteth shall reap to himself damnation, for he * 1.42 is Gods Minister for thy good. And this is the reason, why both God, and the King must be feared, because as the Kings officers or Ministers are reverenced for the Kings sake, so the King is to be feared for Gods sake, whose officer he is. Some un∣derstand this thus, Feare God, and obey him first and chiefly, and then the King so far forth, as obeying him is not a disobeying of God, which is true also: For these words, Meddle not with them that are given to change. The vulg. Mingle not with detractours, that is, consort not with them, be not one amongst those that disparage the King lawfully set up, who seeke by this means to alienate his subjects hearts from him, and consequently his putting downe, that another may be set up more conformable to their mindes, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth mingle not thy selfe. And that which is said of the King, and fearing him, doth alike concerne the chiefe Magistrates of any Nation: as the Judge, when it is go∣verned by a Judge, as we may see in Samuel, for when the people rejected him, and would have a King, the Lord said, They have rejected not thee, but me, for their destruction shall come suddenly; that is, both of him that doth not feare God, or feareth not the King he may prosper haply for a time, but ruine shall at length come to them both. The word both may also have reference to both the detractour from the King, and to him that is moved hereby to rebell against him. And he saith, Who knoweth the ruine of them both? either in respect of the time, or

the manner of Gods or the Kings proceeding against them, to judge them according to their demerits; I doe not think, as some would have it, to be meant of the un∣limited power of the King more then of other Judges, to adjudge to what punishment he pleaseth, for even he is herein to proceed according to Law, and not * 1.43 otherwise, for to this end, that he might know how to proceed thus, he must read the Lawes of God continually.

These things also belong to the wise, it is not good to have respect of persons in judgement. Having warned subjects of their duties, now he addeth something * 1.44 touching Kings, and Judges, whom he calleth, the wise, because they are com∣monly the wisest of all other men, or should be the wisest, that are advanced to this height of honour. It is not good, he tells them, to have respect of persons in judgement; that is, either to the rich, or to the poore, being moved by the bribes * 1.45 or favour of the one, or by the pitifull condition of the other to judge unrighte∣ously, but it is a great evill, and therefore by them to be abhorred. Against re∣specting persons in judgement, also see Chap. 18. 5. The word rendred good, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth also decorum, comely, whereupon some note, that the Judge who accepteth of persons in judgement, takes the blemishes, as it were, that were upon the face of the evill-doer, and placeth them upon his owne, and so deforming it; for which it is noted, that the word rendred persons is faces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereupon Bernard saith, He that respecteth faces, cannot * 1.46 stand before the face of God. Some by these words, These things belong also to the wise; Hebr. understand, that all wise men hold and teach, as hath beene said verse 21, 22. and as in this verse also, but the first is most followed.

Vers. 24. This is all one with Chap. 17. 15.

But to them that rebuke the wicked shall be delight, and a good blessing * 1.47 shall come upon him. Every one shall kisse his lips that giveth a right answer; that is, as the corrupt judge, who hath respect of persons is had in abomination; so the just judge, that looks to the cause brought before him, and judgeth accordingly, is by every one praised. Junius hath for the good blessing of every good man, for by them righteous judges are blessed, but not by the wicked, whose associates are by * 1.48 their just proceedings rebuked, and put to suffering, and therefore they are ready to speake against them; but the good both love and reverence every such judge, which is meant by saying, not onely, blessing of the good shall come upon him, but every one shall kisse his lips; the ceremony of kissing setting forth reverence, as is shewed Psal. 2. Kisse the Son, lest he be angry, and 1 King. 19. 18. Every one that hath not kissed Baal. Some understand this as spoken to Kings and Judges to stir them up against flatterers, and to rebuke them rather then to bee well pleased with them; for they by their false praises of Princes, and justifying even things evill, done by them, incourage them to goe on still in so doing, to the great griefe of all good men. They therefore that doe so, are cursed of the people, yea, the Prince that is pleased with them, groweth odious, but he that rebuketh such flatterers shall be blessed: or whereas the flatterer justifying the acts of wicked Princes be∣comes hereby abominable; so he that is bold, and takes liberty to reprove such Kings, is blessed and praised; as Diogenes, who, as Plutarch saith, tooke liberty in this kinde, and was greatly honoured therefore. But the first exposition is to bee preferred, because all that is here said, cohereth with verse 23. It is not good to have respect of persons in judgement. He then that is condemned, verse 24. for saying to the wicked, Thou art just, is one that sitteth in judgement, and the thing for which he is thus condemned, must needs then be his unjust judging for the respect aforesaid.

Prepare thy worke without, and make it fit for thy selfe in the field, after∣wards * 1.49 build thy house. The scope of this precept is to perswade us to an orderly proceeding in all things, whether concerning the body or the soule; even as a man that will build him an house, first provideth materials abroad, then heweth and * 1.50 squareth and fitteth them to be put together, and lastly falleth to building; for even so he that will make feasts, and maintaine a good table, well furnished for many commers, and live royally, must first get him an estate, wherewithall he

may doe so, and then keepe such hospitality; and likewise he that would be blessed with an estate, or competency to live, must first seeke the Kingdome of God, and * 1.51 the righteousnesse thereof, for if ye do so, saith Christ, All these things shall be ad∣ded unto you. 3. He that will please God, and obtaine his blessing in all things, must proceed orderly in things pertaining to the soule, and to his kingdome; first bee a learner, and then a teacher, and to this end, not be about religious duties in private houses, when the Congregation meeteth in publike, but first, and alwayes at such times there, then afterwards in private, speaking nothing but what he hath learned in publike; as Jerom saith of himselfe, that he never taught any thing but [Note.] what he had first learned of others, being allowed publike teachers in the Church * 1.52 of God; both which, if they were observed well, errours and schismes would bee prevented, whereas now to our great scandall they abound. And if the second were thought upon, piety would be greatly promoted, and a greater blessing from heaven, would upon our worldly estates slow downe. If the third, so many mens revenues would not be through prodigality wasted, not so many kept poore and miserable as be. Thus in generall, but because there are two words used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the field, some thinke, that by the first merchandize is meant, and by the second husbandry, which are two wayes of getting wealth, whereby a fa∣mily may be maintained; and therefore the meaning is, If thou beest a Merchant or Trades-man, or Husbandman, provide first one, or both of these wayes for the maintenance of a family, and then build thy house, that is, take a wife, beget chil∣dren, and bring them well up, or at least learne, and get the knowledge of those wayes, that by being well versed herein, thou mayest be skilfull, and so the more apt to get thy living to maintaine thee and thine; and this is not to be misliked, be∣cause building of an house is sometime put for bearing of children, and forming them by instruction according to good manners.

Be not a witnes against thy neighbour without a cause, neither deceive with thy lips; Hebr. for deceive, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to seduce, to intice, to break in * 1.53 peeces, and therefore some render it, breake him not in peeces, because when a man is before a Judge in a matter of life and death, and he is now in some possibility to escape, some witnesse coming in against him, that is not required, by his testimony may cut him off. And such a witnesse is meant by a witnesse without a cause; and by the Imperiall Law, therefore such a mans testimony is forbidden to be * 1.54 taken, because it is conceived, that he is stirred up hereunto out of malice to be revenged for some wrong formerly done to him. And no lesse implied in the words following here, Verse 29.

Say not I will doe to him as he hath done me, I will render to the man ac∣cording * 1.55 to his worke, which is partly taken from Chap. 20. 22. By Lavater the word is rendred deceived, nunquid allicies, wilt thou allure? that is, by thy in∣ticing and perswasive speaking, cause the Judge being drawne hereby to passe an unjust sentence, and then the first letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the force of an interrogative. Some that follow the rendring by deceive, understand it not as spoken to the same pur∣pose, but as thou oughtest not to come in as a witnesse against a man unrequired, so beare him not in hand that thy love is great toward him, when it is not, but con∣trariwise thy hatred.

I went by the field of the slothfull, and by the vineyard of one void of un∣derstanding, * 1.56 and it was all overgrown with thornes, &c. Of the slothfull, see before Chap. 6. and in some other places of this Booke; here the evill effects of his bad husbandry, and his poverty following thereupon is set forth, to deterre all men from idlenesse, and to stir up to diligence. And that which is here spoken, is * 1.57 by Ambrose, and some others, applyed spiritually to those that are slothfull in Gods Husbandry, letting the field of their heart run out with thornes and weeds, whereas they ought, like good ground receiving good seed, to yeeld a plentiful in∣crease of holinesse and righteousnesse unto him, for want of labouring to doe which, they come to be poor and miserable, and undone for ever. And according to this the Prophet biddeth, Break up the fallow ground of your hearts and sow not amongst * 1.58 thorns, and where thorns are, the seed is choaked, and the ground that brings forth briars and thorns is accursed.

Notes

• * 1.1

  Vers. 1. Vers. 2.
• * 1.2

  Vers. 3▪ 4.
• * 1.3

  Vers. 7.
• * 1.4

  Jansen. Matth. 22. Hugo Card.
• * 1.5

  August.
• * 1.6

  Beda.
• * 1.7

  Matth. 7. 21.
• * 1.8

  Vers. 8.
• * 1.9

  Vers. 9.
• * 1.10

  Vers. 10.
• * 1.11

  Vers. 11. 12.
• * 1.12

  Beda. Hugo. Lyra. Jansen.
• * 1.13

  Clarius.
• * 1.14

  Vatabl.
• * 1.15

  Tu ne cede malis, sed contra audentior esto.
• * 1.16

  Rodolph. Junius. Lavater.
• * 1.17

  August.
• * 1.18

  Vers. 13. Vers. 14.
• * 1.19

  Hippocrat. Pliny.
• * 1.20

  Heb. 4. 2.
• * 1.21

  Job 23. 12.
• * 1.22

  Prov. 10. 7.
• * 1.23

  Psal. 19. 9. Cant. 5. 1. Beda.
• * 1.24

  Act. 8.
• * 1.25

  Psal. 34. 12. Ioh. 6.
• * 1.26

  Psal 16.
• * 1.27

  Prov. 25. 16. 27
• * 1.28

  Vers. 15.
• * 1.29

  Vers. 16. August. Gregor. Magnus.
• * 1.30

  Psal. 37.
• * 1.31

  Gregor. Nazian.
• * 1.32

  Vers. 17. Vers. 18. Exod. 15. Judg. 5. 2 Chron. 20.
• * 1.33

  Lavater.
• * 1.34

  Act. 17.
• * 1.35

  Luke 13. 1 Cor. 4. 7.
• * 1.36

  Polyb.
• * 1.37

  Vers. 19.
• * 1.38

  Vers. 20. Job 21. 17.
• * 1.39

  Vers. 21.
• * 1.40

  Vers. 22.
• * 1.41

  Prov. 8.
• * 1.42

  Rom. 13.
• * 1.43

  Deut. 17.
• * 1.44

  Vers. 23. Lavater.
• * 1.45

  Deut. 1. 17.
• * 1.46

  Bernard. consid. 1.
• * 1.47

  Vers. 24. Vers. 25, 26.
• * 1.48

  Junius.
• * 1.49

  Vers. 27.
• * 1.50

  Muffet.
• * 1.51

  Matth. 6. 33.
• * 1.52

  Hieron
• * 1.53

  Vers. 28.
• * 1.54

  Lavater.
• * 1.55

  Vers. 29.
• * 1.56

  Vers. 30.
• * 1.57

  Ambros. de offic.
• * 1.58

  Ier. 4. 3. Matth. 13. Heb. 6. 8.