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. XXV.

THese are also the Parables of Salomon, which the men of Hezekiah co∣pied out, Vulg. which they translated, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coming of a word, which signifieth to remove, or to transferre, whereby is not meant their translating them out of one Language into another, but their taking them out from amongst many more; for his Proverbs are said to have been three thousand, and therefore most probably out of them these beginning here, and continued, Chap. 26. 27, 28, 29. were taken, as the most choyce ones, by the Scribes, or Prophets, living in the dayes of godly Hezekiah, by the direction of the Spirit of God, and added to * 1.1 those that went before, and so made Canonicall, as other parts of holy Scripture; the rest, which were never any part hereof in continuance of time, perishing with∣out any detriment to the Church of God.

It is the glory of God to conceale a thing, but the honour of a King is to * 1.2 search out a matter. There are many things which God of his goodnesse hath re∣vealed, even all which it concerneth us to know for our salvation; but there are ma∣ny more things kept secret, and hidden from us, which it doth not belong to us to know, neither may we search into them, according to that of Moses, The se∣cret things of the Lord belong to the Lord, the revealed to us; and therefore * 1.3 the Apostle saith, that here we know but in part.

The secrets of God are, what he did before he made the world, when the Day of Judgement shall be, or the time of our owne departure out of this life, what shall be the state of the world after this, what the particular causes are of Gods Judgements upon divers men in this world, who be elect, or reprobate, why the Lord in making election is moved more to shew mercy to some then to others, for herein we must cry out with the Apostle, How unsearchable are his judgements, and his wayes past finding out? There are also many secrets in Nature, the reason * 1.4 whereof we cannot finde out; but all this makes for the glory of God, in that we are hereby set a worke, to extoll and magnifie his Wisdome and power, as excee∣ding the apprehensions of all men. But the Kings glory is to search out a matter which is hard to be found out, that in Judgement he may give a right sentence, and therefore not to proceed rashly herein, but having first heard both parties, and weighed well all circumstances, as Salomon did in the case of two Harlots. * 1.5

The heaven for height, and the earth for depth, and the heart of the King is unsearchable, Hebr. There is no finding out of the Heaven in the height, of the earth in the depth, or of the Kings heart. He had said before, ver. 1. that it is the glory of a King to search out a Matter, but now touching the secrets of the Kings heart, this he saith is not by any other man to be found out, which yet is not by all Expositors understood, as if it were here meant, that the Kings heart and wayes are so unsearchable; but by Junius, and some others, that the King should have so profound and wise an heart to mannage the weighty affaires of the King∣dome, * 1.6 over which he is set.

Considering that which was said, vers. 1. which this most aptly followeth, it seemeth plaine to me, that the meaning is nothing else, but it cannot be found out by others, how large a Kings heart is for the finding out of things secret and hidden, that Malefactours might not be bold to doe wickedly in hope to be concealed; for both chap. 20. 8. and elsewhere it is so spoken, of the divining faculty in the King as that this seemeth to be but a setting forth of the same in other words; and there∣fore all other Expositions made hereupon are but conjectures, whether of them, that say the instability of the King in his wayes is here set forth, who often chang∣eth his minde, as being tyed by no Lawes; or of them, that say, his lifting up of some aloft, and then casting them low downe againe, is here set forth &c. but much more doe they erre in expounding this, that say, a comparison is here made betwixt Kings and Subjects, Kings being as Heaven above, and Subjects as the earth beneath, and therefore too farre below them to be able to search into their Counsels. And that expound it, as if it were meant, that the height of Heaven, and

depth of the Earth might be found out, but not the Kings heart: but the speech is altogether of Kings, and not of Kings and Subjects, and tends to shew a parity, not a disparity betwixt Heaven and Earth, and the Kings heart. If it be said, the height of Heaven, and depth of the earth, and circumference of both, have been found out by the Art of man, it is answered; This is but conjecturall, not certaine, because the rules whereby the Astronomer goeth may faile; if it had been simply meant of the impossibility to finde out what the Kings heart is, here had been nothing singular said touching him, for so it is in respect of the heart of any other man, unlesse it should be understood of him, as the chiefe Judge over all the people, as if he had said; When the King hath found out a secret, as is aforesaid, it cannot be knowne in all such Cases, what the King will doe in way of punishing the wicked being found out, whether by one kinde of punishment or another, because this is to him Arbi∣trary.

Take away the drosse from the Silver, and there shall come forth a vessell for * 1.7 the finer. Take the wicked from before the King, and his throne shall be esta∣blished in righteousnesse. Here by a similitude it is shewed, how necessary it is to remove the wicked from about the King, Flatterers, corrupt Judges, the one sort of which the Emperour Severus called Smoke-sellers, commanding them strictly not to come at his Court.

And to finde out who were such drosse, Constantius the Father of Constantine * 1.8 the Great devised this way, he caused it to be proclaimed, that all such as would not sacrifice to the gods should be put from being his Counsellours, and Servants, but such as would, should serve him; then all they that were unsound, came readily and offered, but the true-hearted Christians would not; this triall being made, the Emperour commanded all that offered to depart from him, saying, That they could not be faithfull to him, that were unfaithfull to their God, but the refusers to offer, he kept still unto him. And this policy he seemed to learne from Jehu, * 1.9 who dealt likewise with Baals servants.

Wicked men about the King, saith Carneades, keep him, that he can learne to * 1.10 doe nothing well, but to ride, and so bewitched is he by them, that he careth not for doing rightly otherwise, for whether he doth or no, they applaud him; but the Horse, that putteth no difference betwixt him and another man, will fling, and cast him off, if he be not a good Rider. It is the part of Kings therefore, as they desire [Note.] to sit sure, to put such from about them, as David did; and that they may so doe, * 1.11 the policy before spoken of, is to be used, and in a King that doth so, the Exposition before going, of the unsearchablenesse of the Kings heart is verified, for who could know the heart of Jehu, or Constantius, till that having found out the wicked they discovered themselves?

And thus, these words also doe well cohere with those vers. 3. for so much as the Kings heart is so unsearchable, for the deep policy thereof, to finde out corrupt per∣sons, let them make this use hereof to finde out such as are wicked about them, and having found them out put them away, as Constantius did.

Put not forth thy selfe in the presence of the King, neither stand in the place * 1.12 of great men, for better it is, that it should be said unto thee, come up higher, &c. The meaning of this is, That no man should beare an ambitious minde, aspiring to high places, because he that doth so, shall be put downe againe to his shame. And it is said, In the presence of the King, because it is a direction to such as come to sit in Counsell with him; as that of Christ, who biddeth take the lowest place, is for such as come to meetings at Feasts, where it is a foule shame to be bidden, Sit downe lower, but much more to be thus debased before the King.

Goe not forth hastily to strive, lest thou know not what to doe in the end * 1.13 thereof, When thy neighbour hath put thee to shame. Debate thy cause with thy neighbour himselfe, and discover not thy secret to another: Lest he that heareth it, put thee to shame. Jun. Debate the matter with thy neighbour, but * 1.14 reveale not anothers secret. That is, be not hasty to goe to Law with any man, as is also advised, 1 Cor. 6. lest it goe against thee, and thou be committed to

prison, from whence thou knowest not well how to get out againe; but if thou canst not avoid it, but to law thou must goe, contend with him onely, that thus urgeth thee, but if there be any other man, against whom an action might have beene brought as well as against thee, but what he hath done is concealed, and not taken notice of by him that commenceth the suit against thee, doe not thou disclose that, lest the Judge before whom, note thee for a malicious man, and so a disgrace never to be done away, be brought upon thee; And the Hebr. favoureth this reading, and exposition, and therefore I rest herein.

A word aptly spoken is like apples of gold in pictures of silver▪ for these words aptly spoken, Heb. it is, upon its wheels, whereby is meant according to * 1.15 some running in an eloquent streine, and garnished with flowers of rhetoricke, but according to others better, a word of seasonable reproofe, which for the tartnesse thereof may seem to be as the wheel, which of old was used for torment, as hath beene before shewed, which doth more plainly appear by the 12. verse following.

As an eare-ring of gold, and an ornament of fine gold, so is a reprover upon an obedient eare; for the reprover is he whose words for the present, are as the wheele * 1.16 before said, but his words being taken heed unto, and obeyed, adorne the man that obeyeth them in such a glorious manner, as that now he is like unto one arrayed in a rich robe curiously wrought with gold and silver, and having at his eares hanging golden eare-rings and about his head and neck other ornaments of the purest gold, whereby he is wonderfully graced. He therefore that is impatient of reproof, as most are, doeth he knoweth not what, like a foole, to whom most precious things are offered to make him glorious, but he rather preferreth deformity, and beg∣gars [Note.] rags. Indeed for a poore man to have such ornaments put upon him, and ta∣ken off againe, as they dealt by Christ, upon whom was put a purple robe, is ri∣diculous, but he that by putting such on, hath them made his owne, and they are before God counted a grace unto him, is hereby made glorious and shall in the end be received into his Kingdome, when as the deformed, and such as are clad in filthy cloathing shall be shut out.

As the cold of snow in the time of harvest, so is a faithfull messenger; * 1.17 What a good thing a faithfull messenger or ambassadour is, see before Chap. 13. 17. but here it is set forth by a similitude taken from the cold of snow in the time of greatest heat, such as the time of harvest commonly is, especially for the great la∣bour of harvest-men in the heat of the Sun. But how is the cold of snow, such a refreshing at this time? Jerome saith, that snow lay upon the mountaines of * 1.18 Libanus all the yeare, and that against extream heat they used to put it into their drinke, and by mingling it therewith they were greatly cooled, and refreshed, and he that had a burning feaver was healed. To this then he alludeth, because a man, that is anxious about a businesse of importance, and hath a messenger to send out about it, who is faithfull, is a great ease and comfort to him, to see him soone re∣turning, the businesse about which he went, by his care being dispatched according to his hearts desire. Some expound it of snow coming in the heat of harvest to re∣frigerate the aire, or of cold blasts coming from those parts where snow lyeth: But because the first of these is but imaginary, and a thing that never happeneth, and cold winds, that is, so cold would not be a refreshing but rather a dangerous piercing to mens bodies, their pores being open in so hot a time, I prefer, and rest in the first.

Who so boasteth himselfe of a false gift, is like clouds and winds without raine: that is, as the Husbandman is grieved, when by clouds and winds arising, he * 1.19 is put in hope of raine, but none cometh; so a man that by another is borne in hand that he will doe great matters for him, but when it cometh to the triall, he doth nothing, is vexed to see how he was deceived, and his confidence frustrated. Jude in his Epistle setteth forth false brethren, and hypocrites likewise, as clouds carried about of the winds without raine.

By long for bearing is a Prince perswaded, and a soft tongue breakes the * 1.20 bone. Of this in general, see before ch. 15. 1. only here it is further applied to a Prince.

Here moderation in eating honey is prescribed, as before Chap. 24. 13. it was commended to be eaten, and said to be good, lest therefore it should be eaten to excesse, this caveat is here given.

Withdraw thy foot from thy neighbours house, lest he be weary of thee, and * 1.21 hate thee. Some joyne this verse to the former, and make this to be the sense, if thou findest thy neighbours house as sweet as honey, for the good cheare which thou alwayes findest there, yet frequent it not too much, lest he instead of making thee welcome, loath thy company, as too troublesome a guest, and use thee contemptuously. And Lavater takes that spoken verse 16. as a similitude, * 1.22 as if it had beene said, as a man finding honey eateth but a little, if he doth much, it will doe him more hurt then good; so if thou hast a friend to whose house thou art welcome, goe but sparingly thither, lest he be weary of thy company, and reject thee as too impudent an intruder. A false witnesse inveighed against here, hath beene often condemned before, but now he is compared to a maul, asword, and a sharpe arrow; the first of which breaketh hard things in peeces, the second * 1.23 cutteth them asunder, if they be such hard things as will be cut by a sharp instru∣ment, the third pierceth into the inward parts of the body; the meaning is, which way soever yee looke upon a false witnesse, he is most dangerous, one way or other destroying him, against whom he cometh: and therefore, as enemies breaking into the land with clubs, swords, and arrows are opposed and suppressed by all men; so should false witnesses be. Some, because three similitudes are here used, by the first understand that which knocketh a man on the head, for this doth an hammer; by the second, that which cutteth the throat, for this the sword doth; by the third, * 1.24 that which pierceth the heart, for this the arrow doth. And he acts the part of an hammer, when he striketh the head so, that the defendant cannot devise through astonishment what may make for his owne justification, and the overthrow of his testimony; of a sword cutting the throat, when for want of invention he becomes un∣able to speak; and of an arrow, when by entring into his heart, he makes him to bring forth secrets lying hid there, which make against him.

Lastly, as the hammer and sword kill at hand, so the arrow doth afarre off; in like manner the false witnesse, not onely by testifying to his face, but calumniating him behinde his backe, makes him more infamous.

Confidence in an unfaithfull man in time of trouble is like unto a broken tooth, and a foot out of joynt, because as the tooth, if a man cheweth therewith, it * 1.25 paineth him, and a foot out of joynt being set upon the ground to goe, puts a man to more paine; so trusting to a false friend in trouble, increaseth the sufferers paine; and to a foot, and a hand, and eye is a false friend compared by Christ, where he saith, If thy foot offend thee, cut it off and cast it from thee. A friend is deare to a man, as a member of the body, but to be cut off, and no more friendship to bee held with him, if he deceiveth thee, when thou hast most need of his helpe. The Vulg. joyneth also the next words at the beginning of verse 20. hereunto, as he that taketh a garment in cold weather, expounded likewise of a deceitfull friend, for as a man in cold weather needs garments to keepe him warme, and it is a great hurt to him then to take them away; so for a friend to withdraw himself in time of trouble. And thus indeed it seemeth best to agree, although Hebr. the verse bee ended before these words, for with that of verse 20. it hath no agreement, the words being rendred, as in New Translation, and Vulg. also, as Vinegar upon Nitre, that singeth songs to an heavy heart. But Junius that puts * 1.26 on him a garment in time of cold, or Vinegar upon Nitre, that sings a song to one sorrowfull in heart, expounding it of the comfort wherewith an heavy minde is affected at musicke, as he that covers the naked with a garment in cold weather, who was before almost hard frozen, or by pouring on Vinegar upon Nitre, dissolveth it, being of a stony hardnesse before. And Nitre saith he, is not salt growne into this hardnesse, but a kinde of earth white in colour, hardened by the Sunne, as Bellon. writeth: that Vinegar dissolveth Nitre, see Arist. Meteor 4. 6. and that musicke easeth a troubled minde 1 Sam. 16. 2 King. 3. the word rendred taking away commeth of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to remove, or to adorne, so that it may bee indifferently rendred, that taketh away or cloatheth with a garment. If it be ren∣dred cloatheth, it goes thus, Cloathing one in a cold day, Vinegar upon Nitre and singing in songs in or to an heart heavy or ill. So that three things seem here to be

put together, as if it had beene said, they are alike, and then the exposition of Junius is most right: and touching Nitre, elsewhere it is spoken of as a scourer, * 1.27 and he saith, that things being washed herewith are made purely white. But if it be contrariwise understood of taking away a garment, &c. then the song in songs to an heavy heart is spoken of, as like unto him that doth so, increasing rather the heavinesse, then diminishing it: And touching Vinegar upon Nitre, which is a cleanser and scourer, Cajetan saith, that he hath noted that this mixture is so farre * 1.28 from taking spots out of a garment and making it white, that it is thus spotted more. The effects of Nitre and Vinegar mingled together, are by divers noted to be divers:

1. Galen saith, that Nitre is not dissolved by oyle, but by Vinegar most readily.

2. Beda saith, that it being poured upon Nitre, makes it crackle like unto lime, * 1.29 when water is poured on.

3. It tempereth the acrimony of Nitre, and being mixt together, the sharpnesse of the Vinegar is allayed. So Pliny.

4. This mixture healeth the noise in the eares, and purgeth the filthinesse of them, so Dioscorides; and as Pliny saith, taketh away spots in the face or body, * 1.30 and as Cesus, it is good against the stinging of Serpents, or other putrifying ul∣cers, and as Pliny, helpes against the wearinesse of the body being washed here∣with, * 1.31 and lastly healeth the itch.

And touching the making of Nitre, Georgius Agricola saith, that it is made of the water of Nilus, or Lye, or sweet water drained through the earth, and hardened by the heat of the Sun And as to finde out the meaning of these words, the effects of Vinegar poured upon Nitre is to be known, so we must know what is meant by the words rendred an heavy heart, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an evill heart, and therefore by some it is taken for a wicked heart, by others for a sorrowfull heart. And the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a song in songs signifieth sometimes lamentation, and woe, Ezek. 2. and 27. and 32. and then hereby is meant severity, reproofe, and denouncing of woes against the notoriously wicked. Yet because Vinegar put upon Nitre allayeth the acrimony thereof, as hath beene said, it is meant that a moderation must bee used in reproving, the offender not being dealt with altogether with sharpnesse, but some gentlenesse, that he be not exasperated, in stead of being amended. And the man here spoken of, as being of an evill heart, may well be thought to be the un∣faithfull one spoken of, verse 19. and therefore we may understand alltogether thus: To the unfaithfull man shall be removing or taking away the garment in cold wea∣ther, he having no helpe herefrom, as he afforded others no helpe in their trouble, who trusted to him; but instead of comfort, when he is thus denuded, Vinegar and Nitre, lamentation and woe shall be to him, as one that hath thus discovered him∣selfe to be of a most evill and wicked heart, that is, he shall taste of sharpe and bitter afflictions, whereby he shall be made burning like lime, when water is poured upon it, and instead of solace, whereby men use to comfort others in misery, hee [Note.] shall heare nothing sounded to him, but songs of lamentation and woe, that all men by his example may be warned against doing the like, that is, being unfaith∣full to their friends, and leaving them in their distresse without helpe, which is the most contrary to the duty of love that can be. For other expositions that are made hereupon, because none of them doe throughly agree to all things here said, I omit them as impertinent. The divers effects of Vinegar and Nitre indeed, hath given occasion of divers, but surely it is no intent of the Spirit of God, that this simily should be stretched to them all, but onely to those which most aptly agree to the matter intended here.

If thy enemy be hungry give him bread to eat, &c. From this the Apostle speaketh Rom. 12. And it is not without some coherence with that which * 1.32 went before, verse 29. where the unfaithfull friend is censured, for not helping his friend in time of trouble; hee that will shew himselfe one of Gods faithfull people, contrariwise must not onely doe for his friends in distresse, but even for enemies, as Christ also teacheth. Of the meaning, Heape

coals of fire upon his head, see my Exposition upon Romans 12. * 1.33

The North wind driveth away raine, so doth an angry countenance a back∣biting tongue. The word here rendred driveth away, signifieth also bringeth * 1.34 forth; and whereas it is an angry countenance, a back-biting tongue, one puts a back-biting tongue first, giving this for the sence, As the North wind bloweth up * 1.35 clouds, and raine, so a back-biting tongue detracteth from a mans credit and honour, causeth heavinesse, like a cloud in the countenance, and the raine of teares to fall from the eyes.

But keeping to the New Translation, which is also the vulgar, Jerome expounds * 1.36 it by a Similitude, as a man that shootes an Arrow against a stone, or iron wall, it recoyles upon him, and he is hereat daunted, and goes away, and shootes so no more; in like manner the Detractour back-biting his neighbour, before one that lookes with a displeased and angry countenance upon him, when he is so doing, is astonished, and dares not proceed any further, but goes away confounded.

At cold waters to a thirsty soule, so is good newes from a farre Country; That * 1.37 is, good newes long looked for, which a man cannot come to heare but by sending out a long journey, as Jacob did his sonnes after Benjamine, required by Joseph, * 1.38 and Simeon detained, but they againe returning at length, and bringing good newes, that Joseph was the Lord of the Country, his spirits revived. So many that have sonnes likewise in a farre Country, and longing to heare of their welfare, if good newes hereof be brought them, it is very comfortable to them.

In like manner, when we have an Army abroad afarre off, to heare of their vi∣ctorious proceedings, and likewise to heare from other Nations, that they imbrace the truth. For the Comparison, Artaxerxes having a little pudly water brought unto him, when he was in a great streight through thirst, tooke and drunke it most gladly, saying, That he never dranke any wine with more pleasure.

This is also by Lavater applied to the good newes of the Gospel, propounding salvation by Christ, which cometh from a farre Country, that is, Judea to us, and * 1.39 by the thirsty is readily received, being water most satiating, insomuch as that our Lord saith, He that drinketh of this water shall never thirst againe; and there∣fore * 1.40 he crieth out, saying, He that thirsteth, let him come and drinke of this wa∣ter freely.

A righteous man falling downe before the wicked is as a troubled fountaine, * 1.41 and a corrupt spring, Junius, Fons conturbatur calcibus, A fountaine trou∣bled with heeles, the vulgar, with the foot. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dirtied, and because dirt and mire is made by treading in waters, it may well be rendred troden under foot, and trampled upon with mens foule feet, or beasts, whereby it is fouled. Now as this is a vile thing, and cannot but stirre up indignation in all that behold it, to see good and pure water thus abused; so to see a poore man that is righteous abu∣sed, and trodden under foot by the wicked, is an unworthy sight; the necessity of Spring-waters, and therefore of keeping them pure is well knowne to all men, and therefore the Imperiall Law provideth, that none trouble them.

Now a righteous man is like unto a Fountaine, for so it is said before, that the mouth of the righteous is, and for this reason of great good use, in the place where he liveth; and therefore if such an one falleth before the wicked, by being cut off, or kept under, that he dareth not to speake, or if he speaketh, he is not regarded, or for feare he falleth from his righteousnesse, and complieth with the wicked, that is mightier then he; The case of such a place is as if the fountaines of water therein were dirtied, by treading so, as that they are made unusefull for men, or cattell, that all may lay it to heart, and provide against it to the uttermost of their power.

It is not good to eate much Honey, so for men that seeke their owne glory * 1.42 is not glory. Hebr. To seeke their glory is a glory; for there is no negative, only Jerome supposing that a negative is to be understood, that it might answer the for∣mer part, hath rendred it according to this sence, He that is a searcher of Majesty shall be oppressed by glory; and New Translation according to these words: but acute Cajetan takes it for an affirmative thus: As it is not good, but unwholsome * 1.43

for a man to eate much Honey, so indeed to seeke his owne glory, in ambitiously hunting after Honours in this world, or praise of his well doing, is an ill thing, but * 1.44 to seeke the common glory, and credit of the King, and Nation wherein a man li∣veth, is a glory, and he doth worthily that doth so.

That against a mans seeking of glory to himselfe is left to be understood, as be∣ing easie for any man to conceive, that some such sentence must be thought upon to answer to the evill that cometh by eating of Honey over much.

And another sentence is hasted unto contrary to that, There is glory in seeking the glory of others, who are worthy, and howsoever one giving honour, going one be∣fore another, for so the Apostle directeth; and with this exposition I rest, wishing that the Originall might be considered, and be rendred accordingly without variation.

He that hath no rule over his owne spirit, is like a City that is broken down, * 1.45 and without walls. This is by some understood, of power wanting to a man to re∣fraine his tongue; for he that cannot, layeth himselfe open, as a City, the walls whereof are broken downe, and so the enemy hath advantage to enter and take it, for thus by loquacity a man layeth himselfe open to all, that will take advantage a∣gainst him. And in this sence well is such a tongue set forth by a City, the walles whereof are broken downe, because the tongue is by nature walled in with lips, and teeth, but not being refrained, these walles and Gates are broken downe.

Some, by refraining his spirit, understand his proud heart, as Chrysostome, who saith, that by humility a man is fenced, but by pride he lyeth open, as the Ci∣ty, the walles broken downe.

Some, his wrath and fury, as Gregory, who yet speakes rather according to the * 1.46 first of words into which the wrathfull breake; Philo Judaeus speaking of wrath, saith, They that serve Wrath are brought into the greatest servitude, that is, even as they that live under a Tyrant: we shall not need to divide but take all these to∣gether, and put in the spirit of Lust also, for by any of them a man lyeth open to the enemy of his soule; the proud man because he is weake, through the want of Grace, which is given only to the humble; the angry man, and the envious, be∣cause he is blinded by passion, and so as Sampson led by the Philistims, as being without strength to resist; the licentious Prater, because by the words that come from his foolish mouth he is easily insnared; and the lustfull, because reason is in him overcome by Lust, and so he is by Lust carried away captive to his inevitable destruction.

Notes

• * 1.1

  1 King 4.
• * 1.2

  Vers. 1.
• * 1.3

  Deut. 29 29. 1 Cor. 13.
• * 1.4

  Rom. 9.
• * 1.5

  1 King. 3. 16. Vers. 2.
• * 1.6

  Junius.
• * 1.7

  Vers. 4. Vers. 5. Alex. Se∣verus.
• * 1.8

  Constantius.
• * 1.9

  1 King. 10.
• * 1.10

  Carneades.
• * 1.11

  Psal. 101.
• * 1.12

  Vers. 6. Vers. 7. Luc. 14.
• * 1.13

  Vers. 8. 9. 10.
• * 1.14

  Junius.
• * 1.15

  Vers. 11.
• * 1.16

  Vers. 12.
• * 1.17

  Vers. 13.
• * 1.18

  Hieron. de locis Heb.
• * 1.19

  Vers. 14.
• * 1.20

  Vers. 15.
• * 1.21

  Vers. 17. Junius.
• * 1.22

  Lavater.
• * 1.23

  Vers. 18.
• * 1.24

  Jansen.
• * 1.25

  Vers. 19.
• * 1.26

  Vers. 20. Junius.
• * 1.27

  Ier. 2.
• * 1.28

  Cajetan.
• * 1.29

  Galen l. 3. de me∣dicin. cap. 7.
• * 1.30

  Diosco.
• * 1.31

  Plinius. Cesus. Georgius Agricola.
• * 1.32

  Vers. 21.
• * 1.33

  Matth. 5. 45.
• * 1.34

  Vers. 23.
• * 1.35

  Cajetan.
• * 1.36

  Hieron.
• * 1.37

  Vers. 25.
• * 1.38

  Gen. 47.
• * 1.39

  Lavater.
• * 1.40

  Joh. 4. Joh. 7. 37.
• * 1.41

  Vers. 26.
• * 1.42

  Vers. 27.
• * 1.43

  Cajetan.
• * 1.44

  Matth. 6.
• * 1.45

  Vers. 28.
• * 1.46

  Chrysost. Hom. 20. in Rom. Gregor. Pastor. 3. admon. 15. Philo Ju∣daeus.